Islamic history and biography- Biography of the Prophet - 4] The story of the killing of ‘Asma bint Marwaan is false

4]
brother my question was about the death of Asmaabint Marwaan people
speaking against islam say that she was killed on the order of the
prophet in a very brutal way and this indicates according tosome about
the messenger of Allahs lust for power in yathrib It would be highly
appreciated if this topic is explained so that i can answer these
people how benevolent the messenger of Allah was
Praise be to Allah.
Firstly:
Allah, may He be exalted, has told us in His holy Book that He only
sent HisMessenger Muhammad (blessings and peace of Allah be upon him)
as a mercy to all people. Allah, may He be glorified, says
(interpretation of the meaning):
"And We have sent you (OMuhammad SAW) not but as a mercy for the
Alameen (mankind, jinns and all that exists)"
[al-Anbiya' 21:107].
The one who accepts this mercy and gives thanks for this grace will be
blessed in this world and in the Hereafter; the one who rejects it and
denies it will be a loser in this world and in the Hereafter.
End quote from Tafseer Ibn Katheer, 5/385
Al-Haakim narrated in al-Mustadrak (100) that Abu Hurayrah said: The
Messenger of Allah (blessings and peace of Allah be upon him) said: "O
people, I am but a bestowed mercy." Classed as saheeh by al-Albaani
inSaheeh al-Jaami', 2345.
The Prophet (blessings and peace of Allah be upon him) is the one who
pardoned all of Quraysh, even though they had let him down, opposed
him, expelled him, waged war against him and incited the Arabs against
him. When he conquered Makkah, he pardoned them and did not punish
them or take revenge on them for their bad treatment.
He is the one who pardoned the Jewish woman who had poisoned the
mutton for him. al-Bukhaari (2617) and Muslim (5834) narrated from
Anas ibn Maalik (may Allah be pleased with him) that the Jewish woman
brought the Prophet (blessings and peace of Allah be upon him) some
poisoned mutton and he ate some of it. Then she was brought to him and
itwas said: Will you give us permission to execute her? He said: No.
'Aa'ishah (may Allah be pleased with her) said: The Messenger of Allah
(blessings and peace of Allah be upon him) never took revenge for his
own sake, unless one of the sacred limits of Allaah hadbeen
transgressed, then he would take revenge for the sake of Allaah.
Narrated by al-Bukhaari (6126) and Muslim (2327).
Al-Bukhaari (4838) narrated from 'Abdullah ibn 'Amr ibn al-'Aas (may
Allah be pleased with him) concerning this versein the Qur'aan – "O
Prophet (Muhammad SAW)! Verily, We have sent you as witness, and
abearer of glad tidings, anda warner" [al-Ahzaab 33:45] – that he
said: In the Torah it says: O Prophet! We have sent you as a witness
and as a bearer of glad tidings, a saviour to the unlettered. You are
My slave and My Messenger, and I have named you al-Mutawakkil(the one
who puts his trust solely in Allah). He is not coarse or uncouth,
shouting in the marketplace; he does not repay evil with evil,
ratherhe overlooks and forgives.
The reports that speak of his patience in putting up with annoyance,
and his forgiveness and tolerance,his not holding things against
people and his returning evil with good are innumerable. These people
only want to undermine the status of the Prophet (blessings and peace
of Allah be upon him) as a sign of their increase in kufr and because
of the jealousy, resentment and hatred they have in their hearts, and
because they hope and wish to extinguish the light of Allah. "But
Allah will complete His Light even though the disbelievers hate (it)."
[as-Saff 61:8].
It is proven that the Prophet (blessings and peace of Allah be upon
him) forbade the killing ofwomen. Abu Dawood (2669) narrated that
Rabaah ibn Rabee' said: We were with the Messenger of Allah (blessings
and peace of Allah be upon him) on a campaign, and he saw thepeople
gathered around something. He sent a manto find out what they were
looking at, and he came back and told him that it was a woman who had
been killed. He said: "Such a one could not have been a fighter."
Khaalid ibn al-Waleed wasleading the vanguard of the army, so he sent
a man to him and said: "TellKhaalid: Do not kill any woman or hired
worker."
Secondly:
As for the report about the slaying of 'Asma bint Marwaan that is
propagated by these liars,it is a fabricated report. It was narrated
by al-Qadaa'i in Musnad ash-Shihaab (856), al-Khateeb in at-Tareekh
(13/99), Ibn 'Asaakir in hisTareekh (51/244), and Ibn'Umar al-Harbi in
his Fawaa'id (50), all via Muhammad ibn al-Hajjaaj al-Lakhami Abu
Ibraaheem al-Waasiti from Mujaalid ibn Sa'eed from ash-Sha'bi from Ibn
'Abbaas, who said:
A woman from Banu Khatamah wrote poetry lampooning the Prophet
(blessings and peace of Allah be upon him), :->

Don't Complain, be Patient

Khabbaab ibn al-Aratt (may Allaah be pleased with him) said: "We
complained to the Messenger of Allaah (peaceand blessings of Allaah be
upon him) when he was reclining on his cloak in the shade of the
Ka'bah. We said to him: "Why do you not ask Allaah to help us (grant
us victory)? Why do you not pray to Allaah for us?" He said, "A man
from the people before you would be placed in a hole dug for him, then
they would bring a saw and cut his head in two, yet that would not
make him renounce his faith. They would use an iron comb to drag the
flesh andnerves from his bones, yet that would not make him renounce
his faith. By Allaah, this matter will be completed (i.e. Islam will
be perfected and will prevail) until a rider travelling from Sana' to
Hadramawt will fear nobody but Allaah or the attack of a wolf on his
sheep, but you are too impatient." Source: Sahih Bukhari.
The conditions of Muslims may go up and down but Islam will always
remain on top. We should never lose hope even during the most
difficult times as Allah is always in control. Surely, Allah helps
those who are patient.
( Love for Muhammad PBUH is the basic teaching of Islam.)... Islam is
not terrorism nor backwordness, but Islam isteachings of
peace."Ashadunna La illaha illallahu Wa Ashadunna Muhammadan Wa
Rasuluhu." "I bear witness that there is no god, but Allah, and
Muhammad is His Last Messenger."

Islamic Short Stories to increase Iman Allah Will Protect Me

Once Prophet Muhammad (peace be upon him) was taking rest under a tree
when he was returning from an expedition and hung his sword from the
tree. A Non-Muslim person came quietly, took hold of the sword and,
addressing the Prophet said to him:"O Muhammad! now who will save you
from my hand?" The Prophet heard it, rose up from his seat and said:
"Allah will save me." Hearing the name of Allah, he was overawed and
the sword slipped from his hand. The Prophet rose up from his place,
took the sword into his hand and questioned him: "Now who will save
you from my hand?" He felt sorry and begged apology. The Prophet
forgave him. He was so impressed by this kindnessthat he embraced
Islam. He then went to his tribesmen and expressed that he never found
a manbetter than Muhammad (peace be upon him).
Source: "The Miracles of the Prophet" by Shaikh Ahmed S. Dehalvi; also
related in Bukhari and other sources with slight variations.
Related to the protection of the Prophet Muhammad, Allah has mentioned
in the Quran "OApostle! proclaim the message which has been sent to
you from your Lord. If you do not do it, you would not have fulfilled
and proclaimed this mission. And Allah willdefend you against men who
mean mischief. For Allah guides not those who reject faith." (Al
Quran5:67).
( Love for Muhammad PBUH is the basic teaching of Islam.)... Islam is
not terrorism nor backwordness, but Islam isteachings of
peace."Ashadunna La illaha illallahu Wa Ashadunna Muhammadan Wa
Rasuluhu." "I bear witness that there is no god, but Allah, and
Muhammad is His Last Messenger."

1a] Brotherhood in Islam

1a]
Thus, we can never find even a single person in this world who would
say that dispersion and disarray (of the society) are beneficial and
that unity and agreement areharmful and detrimental,since even the
smallest benefit that can come about through unity andagreement
returns back to the society.
It is through uniting small independent forces with one another that
under the shadow of such unity can great power and strength come about
which would be able to bring about numerous changes in the lives of
people.
The huge dams of the world that manifest themselves as blocking large
bodies of water areactually joining smaller bodies (of water) together
since these small individual rivers donot have the ability to produce
electricity, nor can they be beneficial forthe irrigation of crops.
However, when all of these small rivers join to make one major body of
water, then at this time they are able to produce thousands of
kilowatts of electricity and it is through this one large river that
thousands of hectares of land can be irrigated. Where do all ofthese
great bounties come from? They come about through the unity of small
drops of water that were once weak and did not possess the ability to
do anything ontheir own.
The power of the atom isclear to everyone. A single atom does not have
the power or abilityto do anything and is so small and insignificant
that even the most powerful microscopes cannot see what it looks like.
However when innumerable atoms join together, they produce such power
and energy that if just a few atomic bombs were to be detonated, the
civilization and life of mankind on this Earth, as we know it, would
be brought to an end. In thespan of a few minutes, the entire surface
of the Earth would be a mass offire with piles of ashes lingering
everywhere.
In the words of a poet:
The goal of union and coalition,
Is to gather the powers.
Since when drops of water gather,
Then they form a (powerful) river.
Nothing comes about from a drop (individual),
However the river (unity)runs strong.
Any benefit that can be imagined,
Comes about from that river (of unity).
A fish can never be seen,
In one single drop of water.
How is it then from the river,
Whales can come about.
A loaf of bread can neverbe made ,
From a single head of wheat,
But when gathered together and thrashed,
It brings out all of its prosperity.
It is impossible for individuals - one by one,
To take on a great task.
However, from uniting together,
Anything that is desired can be accomplished.
Unity and conciliation can be seen,
In the way that the ants gather together.
In the words of the Shaikh,
Glory is strong, captive and temporary.
However when separation occurs,
To a community that is together.
They become just like the stories,
Of the Sufis, the Sayyid and the Mullah.
Not only must the physical strength of the people be made use of with
everyone working towards one common goal, rather we must also seek
assistance through the intelligence and aptitude of the members of
society. Through taking advice, working together and accepting the
opinions of others, we must remove the monstrous difficulties that are
facing us.
The Noble Qur'an considers asking advice and (through this), changing
one's opinion as one of the characteristics of a person with true
faith and has said :
وَالَّذِينَ اسْتَجٌابُوا لِرِبِّهِمْ وَ أَقٌامُوا الصَّلٌوةَ وَ
أَمْرُهُمْ شُورَى بَيْنَهُمْ وَ مِمٌّا رَزَقْنٌاهُمْ يُنْفِقُونَ
"And those people who respond to the call of their Lord and who (also)
uphold the Salat and proceed in their activities through consultation
with one another and give out in charity of that which We have granted
to them."[21][58]
The same point mentioned in the above verse of the Qur'an can also be
seen in the poempreviously quoted and also in the following twolines
of poetry:
If mine and your intelligence were enough,
Then why has Allah commanded us to consult (one another)?
بدين دليل ((يد اللٌّه مع الجماعة)) سرود
كه با جماعت، دستى قوی يدى طولـى است
We must resonate with the proof that : 'The Hand of Allah is with the
Congregation'.
Since by being with the community, The strong hand has a longer reach.
What is the Basis and Source of Unity?
A majority of Sociologists state that :"The human being is a societal
animal and within his creation, he has been given a strong attraction
to living within a community." At this point, we must see that under
what factors and conditions does our societal life take form?
Some of today's Sociologists are of the firm belief that factors such
as : race, language, sharing a common history and country, blood-ties
and other elements make up the unity of nations. The society which is
brought about through these elements just mentionedis the same one
that the Legal Experts refer to as a Nation.....

1] Brotherhood in Islam

1]
The closest relationship and bond that can take place between two
people during the courseof their lifetime is that ofbrotherhood.
Although the relationship between a father and hischildren is much
stronger and powerful than the ties of brotherhood, however this
relationship (between a father and his child) is one in whichthe two
people are not on an equal level – from the point of view of time,
situation, characterand the level of respect (that they must show one
another), they are different.
The only relationship that is a complete manifestation of strong
unity, love and affection is the one that exists between two people
who are living on an equal plane in life and this is the relationship
ofbrotherhood and sisterhood.
This unbreakable relationship that has been brought about by creation
is constantly found in all environments and societies and is the
secret behind love, affection and closeness that exists between
individuals. It is because of this fact that the Qur'an invites
humanity to unite and come together under the principles of love and
affection and thus, has referred to the faithful believers of a
society as being brothers (and sisters) of one another.
For the first time in history, a community of people that numbered
hundreds of millions was brought together asbrothers of one another
and the following sentence was made theirslogan and motto :
إِنَّمٌا الْمُؤْمِنُونَ إِخْوَةٌ...
"Without doubt the believers are brothers of one another…"
You may ask yourself thisquestion that why has this circle of
relationship not been made wider and taken all of humanity into it as
brothers of one another, whereas (in this verse) the sphere of brothe
rhood is limited to only those who have true faith? The answer to
thisquestion is obvious and a cursory glance is sufficient for us to
understand the reason why this was not done.
This religious brotherhood is not a simple formality and that too of a
political nature such that all of humanity – whether or not they have
the qualities of brotherhood – should be classified and grouped
together asbrothers of one another. Rather, the purpose of making the
believers brothers of one another points to a series of noble societal
and ethical goals and responsibilities that takeshape within the
greatness of the Islamic brotherhood that the believers must manifest
to one another.
All of these responsibilities and goals have been mentioned in the
books of Ahadith and Jurisprudence in detail. Therefore, until unity
of thought and spirit towards one goal and belief is not established,
there can never be firm unity and association of individuals.
If one day, a group of people who are wavering (in belief) in their
hearts are seen uniting together under aseries of political issues and
trying to unite as brothers for a specific cause (other than that
ofreligion), then even the smallest thing would be able to break the
unity that was brought about through the mere agreement of thoughts,
spirits, difference of (personal benefits) and difference of
foundations, and would thus cause them to separate from one another.
A society whose axis or pivot is not based on (unity of) ideas and
beliefs and in which everyone acts as individuals will always rotate
upon various thoughts and ideologies opposed to one another and no
sort of unity or harmony will ever exist amongst those people. Only to
that level that unity and harmony protects their material interests
will they be able to lead a peaceful life. If one day a person who is
united with others sees that he is notin need of this form of unity
and feels that he has become successful inthe arena of his own life
and has reached his goals, then all of the relations that united
himwith others – which were all based on political motives – will be
turned into differences and disputes.
Never would a Muslim – one who has true faith in One Allah and the Day
of Judgement and who believes in the governance of justice and
equality and who deems it necessary to follow the noble moral traits
and the humanisticvirtues - be able to become the brother of an
atheist who does not believe in Allah (Glorifiedand Exalted is He) or
the Last Day and who feels that ethical teachings and traits are just
play-things and considers such teachingsas fables.
Unity under the Luminance of True Belief
If we have doubts and misgivings about every issue among the issues
within a society, or require that in order to acknowledge a specific
issue that we must carry out analysis and research and claim the need
to have proof (for these various issues), then we must not let these
(doubts and misgivings) creep into the discussion of unity and harmony
in the society.
Thus, :->

My Blessing, Congratulations and Good wishes.

My Blessing, Congratulations and Good wishes.
I wish you the best of everything
for not only in EID-UL-Fitrbut also
all the years ahead.*EID MUBARAK*
..........................
Eid days are meant to celebrate
the goals and the achievements
that make you happiest.
The ideals you beleive in,
the dream you love the best.
..........................
May the magic of dis EID
bring lots of happiness in your life
& may u celebrate it with
all your close friends
& may it fill your HEART with love
..........................
Eid bring Fun, Eid bring Happiness
Eid bring God Endless Blessings
Eid bring fresh love
EID MUBARAK to You withall best wishes.

Eid-ul-Fitr Dua

"O" Allah! Bless us in the day of our Eid and our fastbreaking and let
it be the best day that has passed over us. Imam Ali Zainul Abedeen
(PBUH) - Sahifa Al-Sajjadiyya
"O" the High and the Great [God]! "O" the Forgiving and the
Merciful[God]! You are the Great Lord like whom there is nothing. He
is the All-Hearing, the All-Seeing.This is the month that You have
exalted, honoured, glorified, and preferred over the other months; it
is the month whose fasting You have made obligatory on me; itis the
month of Ramadan in which You revealed theQur'an as a guidance for
people, as clear signs of guidance and as a means of separating the
right from the wrong. And You placed in it the Night of Destiny which
You have made better than a thousand months. So "O" the Lord who
favours others and none can oblige Him, favour me by releasing my soul
from the hell-fire... and admit me in the Heaven by Yourmercy. "O" the
Most Merciful of the Mercifuls.

1a] story Finding the Straight Path

1a]
"that's cool" and "that's really good to do that," one of Matt's
friends no longer respects his opinion on religion or international
politics. He believes Matt supports all those "like him."
When Matt's friend refers to those "like him," he's referring Osama
bin Ladenand his followers. September 11th, Matt says, "affected me
only in the mental sense." Being able to blend into a crowdof
European-Americans, Matt says, "Since I do not 'look like a Muslim' no
onewould think to say anything to me. Mentally though, I have a hard
time watching American news anyway. American news just seems to talk
about Islam like it is a foreign religion, and not that it is wrong,
but that it is a religion of foreign civilizations which are notas
advanced as Christian Europe/America." This view, which looks down
upon Islam, can be quite irritating to many, including Matt.
Despite the fact that September 11th has only affected Matt in
the"mental sense," he says,"Some Muslims in my school who I am friends
with have had to deal with some guff." Matt recognizes these
difficulties and offers some advice to his fellow young Muslims:
"Althoughit is not always easy, do not be afraid of what other people
think of you being [Muslim]. Anyone who thinks bad about a person on
the basis of religion is not worth your time. Try your best to be
aproud and upstanding example."
Although Matt may have accepted Islam, his life overall has not been
changed dramatically. Aside from going to the mosque, praying, and
reading the Qur'an, his daily events are pretty much the same. Islam,
though, has definitely affected his priorities. "I have found though,
that some things that used to seem important, like having certain
things or going to certain events, now seem like a second priority,
and I find that in general, since I became a Muslim it is very
difficult to get me feeling upset," says Matt.
Having such an easygoingpersonality and open mind, Matt doesn't expect
much out of life or peoplein general. When asked what his goals in
life are as a person and Muslim, he answers, "I would like to go to
college. I would like to go to the Garden (Jannah). My goal is to be
happy. I do not think that would require [many] things. I would like
to be successful in the world though so that I have the means to help
others."
Matt, understanding the power of Allah Subhana Wa Ta'ala, claims, "I
do not think that I or anyonecould accomplish very much of
significance without Allah." Understanding the importance of seeking
knowledge in Islam, the one thing Matt hopes to gain from Islam which
he has hasn't already is"continued knowledge. That is something Islam
can keep giving me until Idie," he says. "The only real challenge I
face is trying to live my life as faithfully as possible."/

1] Story - Finding the Straight Path

1]
Matt Lennox, a 16-year old American of Scottish-Irish descent, who was
raised in a nonreligious family, found himself amazed by what he
learned about Islam in hisfreshman history class. Fascinated by it
all, Matt continued to research Islam, along with many other religions
to educate himself further.
To his surprise, he found that Islamic theology has much in common
with the Christian and Jewish faiths. Growing up, Matt had always
known Christians and Jews had similar beliefs, but Islam, the world's
fastest growing religion, was practically alien of to him. However, as
Matt was introduced to Islam, he was interested in it and continued to
learn.
When asked "What interested you the most about Islam?" Matt answered
confidently,"The Qur'an." He says everything he read in the Qur'an
left him thinking,"Oh, man. Wow. I can't believe all this info that
seems so wise and correctis all in one book." Matt claims many things
in Christianity didn't make sense to him. Many of these aspects dealt
with the Trinity, Jesus as God, priests and churches. One of the main
things which bothered him was the idea that you had to be Christian to
be saved fromthe Hell-fire.
In Surah Baqara verse 111, it states, "And [the Christians and Jews]
say: 'None shall enter paradiseunless he be a Jew or a Christian.'"
Noticing this was true of Jews and Christians, Matt was somewhat
perplexed."How can only one type of people be right?" he questioned.
If this were accurate, then only peoplefrom one geographical region
would be right -- everyone else would be wrong.
After studying many different religions deeply, Matt understood this
could not be true. However, Matt was not just interested by the
Qur'an; he was fascinated by Malcolm X. "[He was] very, very smart,
and the reality is that he was also very, very honest [although] all
the people around him for the most part were not⦡mp;#8364;?His book,
his movie, everything he says is so true," says Matt.
Matt was not only drawn in by Malcolm X, but also by Cat Stevens. He
enjoyed and still enjoys Cat Stevens' previous music, such as "Peace
Train". Peace, knowledge, God, and going back to God were all
reoccurring themes in Stevens' music as Matt saw it. Intrigued by
this, Matt read the story of how Cat Stevens came to accept Islam,
becoming Yusuf Islam.
In the 60's and 70's, Cat Stevens was looking into different religions
and beliefs, but when he cameto Islam, it changed everything for him.
"He changed his whole life and everything and that's weird 'cause
people don't change their whole life when they're pop stars and
everything," says Matt. And many would agree with this. It seems quite
perplexing that a pop star that had everything he wanted would change
his whole life around. Perplexing as it is, it continues to happen
over and over again. Why? For one reason.
Matt explains: "Some people, even celebrities, find that there are so
many complications with spirituality, politics, economics, society and
philosophy in the"modern" world that when they find something so true,
simpleand natural as Islam, and they feel Allah's guidance towards
Him, they find a great sense of meaning."
Although Matt used to be a strong believer in evolution, he now
understands how advancements in science have affected people's belief
in God. Noticing the general lack of faith in God, Matt claims, "Most
people have given up on religion. As science progresses, people are
going to look at science and say 'Where's God?' People will drift
farther and farther away. " Matt's father, seeing evolution assimply a
theory, was keener on the idea of Mattbecoming Muslim, rather than
believing in evolution.
Being raised a Jehovah's Witness, Matt's father sawthe similarities
between Jehovah's Witness ideas and Islam, making it easier for him to
accept. His mother, fully supporting Matt, told him,"Whatever religion
you want to have is good." Surprisingly, both his mother and father
supported him and his interest in Islam. If it weren't for the
understanding of his family, and the good communication between them,
Matt's conversion toIslam would probably have been extremely
different. There are still a few obstacles, however. Matt's parents
may be supportive of him, but his father also believes Matt won't stay
Muslim his entire life. Hearing this, Matt laughs and says, "I
absolutely disagree."
Matt found an unexpectedsource of support in not only his parents, but
also his "new-age hippie" friends. Sitting around doing nothing, Matt
and his friends usually end up talking about anything and everything.
Before Matt accepted Islam, he talked about his interest in Islam when
the topic ofreligion came up. Although his friends' reactions were
mainly"that's cool" and "that's really good to do that," :->

Story - "The blessed month"

Wake up, wake up Hamad, his mother said. It's time for sahur.He woke
up, but when his mother was out of the sight he went back to sleep
again. His mother came into the room again,and he did the same
thingagain. His mother was angry now, so she decided not to wake him
up.
In the morning when he woke up for school, he hardly remembered
anything. The kitchen wasempty nobody was there.
His mother was feeding the chickens, since they don't have to fast.
Where is my breakfast? he asked his mother. There won't be anything to
eat until sunset. Why? he asked. Because IT'S RAMADAN, she said.Oh!Oh!
how comeI missed it, now he remembered everything. He went to school.
There everybody in his class did fast. He was sorry for himself.
Their teacher told them about Ramadan. His Islamic studies teacher
told them, that you shouldn't sleep too much in Ramadan. You should
finish one Quran at least. The door of heavens are open and the door
of hell will be closed in this blessed moth. The shaitanand other
devels are chained. They can't botheryou. So don't be lazy and pray as
much as you can.Make a lot of duas especially in the night of
power.Hamad raised his hand. Yes? the teacher asked. Which night is
the night of power? he said. Allah had hid this night in the last 10
nights, many scholar believes it's the 27th night and others say it
could be 29th; but nobody knows for sure which night it is the teacher
said. So it could be in 21st,23rd,25th,27th or 29th another student
asked. Yes, you are right, the teacher said. They were still
discussing whenthe bell rang.
When Hamad came home from school. He didn't even asked for food. He
made wudu and went to the Masjid.It was time for Asar.He read the
Quran when he came back.At Iftar he hardly ate anything.After dinner
he did his homework and went to the Masjid to prayIsha and Taravi with
his father.
Please wake me up for Sahur,I won't go back to sleep, I promise he
told his mother before going to bed.Insha Allah, his mother said.
He felt so much peace inside him.
(the end)

Stories - IF YOU JUST TELL THEM.

I was sitting in the kitchen. Sabi (our servant)was washing the dishes
&then she mop the floor. My Mom came in. Sabi why were you late
again?She yelled at her. My bus...... Sabi was going to say something,
when my Mom cut her off. That is not an excuse Sabi, she told her.
I had no idea what the excuse was. I decided to ask Sabi when my Mom
won't be around. It was time for Zuher. We all made wudo & went to
pray except Sabi. She was still working in the kitchen. I was shocked.
Because my Quran teachertold me," when it's time for salat you have to
stop whatever you're doing". And yet I notice she wasn't even covering
her hair, even in front of my father or uncle. Why? isn'tshe supposed
to? I asked myself. When I've been told from everybody you have to
cover your hair. (in front of nonmehrams) Wasn't my dad & uncle were
nonmehram for her?Now I really wanted to talk to her. Later that day
when my Mom went shopping I called her to my room. I told her to sit
down when she came in. Then asked her about it. I don't know how to
pray &nobody told me to cover. Do I have to? she asked me.
Yes, you do, I said.
She started to cry, I couldn't stop her she had to let those tears out.
I will teach you Sabi, don'tcry, I said. She rubbed her blue eyes. She
was so beautiful. You will? she asked. Yes, I answered.
That night I asked my parents to help her study after collage. My Mom
wasso mad. You little kiddy, how could you? they are our servents; if
they started to learn who are going to work for us? Youare forgetting
something Mom. I'm not a kid & Prophet Muhammad (SAW) teach her to be
nicewith our servants. And there's nothing wrong if they'll learn. I
see your point Aisha, my father said. Yes, you can teach her, my
father said. My Mom couldn't say anymore.
I started to teach her. I was amazed how fast she was learning.
She learned her salat in a month. Then I stared to teach her reading & writing.
She finished her 1st quranin a year. Now she was memorizing some
suras. She's so happy now. Now I see her covered from herhead to toe,
even in the hottest days.
One day my dad brought his friend's proposal for her. She was like,
how could I? My Mom asked her Mom. She was happy to hear it.
She got married in the next two weeks. I was happy for her.
Thank you Aisha,if you haven't teached me I couldn't have learn
anything. No Sabiha thankAllah. He had all planed, I just .....I did
nothing I couldn't say anything else.Now I could teach my daughters.
She was tellingme. I started to laugh & she joined me, too. I looked
at the sky & thought there was a big smile, too.
(the end)

Assalamu Alaikum - - 20.aug.mon

'' Eid Mubarak '' - to all our friends, subscribers and visitors!

How to Perform Eid Prayer:

How to Perform Eid Prayer:
The Eid Prayer has two rak'ah to perform in the normal way, with the
only addition of six takbirs, three of them in the beginning of the
first rak'ah, and three of them just before ruku' in the second
rak'ah. The detailedway of performing the 'Eidprayer is as follows:
The Imam will begin the prayer without Adhan or Iqamah. He will begin
the prayer by reciting takbir ofTahrimah (Allahu Akbar). You should
raise your hands up to the ears, and reciting the takbir, you give a
little pause during which you should recite Thana' (Subhanak
Allahumma.......)· After the completion of Thana' the Imam will recite
takbir (Allahu Akbar) three times, and after reciting each Takbir
(Allahu Akbar) in a low voice, you should bring your hands down and
leave them earthwards. But, after the third takbir, you should setthem
at the level of your navel as you do in the normal prayer.
After these three takbirs the Imam will recite the Holy Qur'an, which
you should listen quietly. The rest of the rak'ah will be performed in
the normal way.
After rising for the second rak'ah, the Imam will begin the
recitations from the Qur'an during which you should remain calm and
quiet. When the Imamfinishes his recitation, he will recite three
takbirs once again, but this time itwill be before bowing down for
ruku'. At each takbir you should raise your hands up to the ears, and
after saying "Allahu Akbar' bring them down and leave them earthwards.
After these three takbirs have been called and completed, the Imam
will say another takbir for bowing down into the ruku' position. At
this takbir you need not raise your hands. You just bow down for your
ruku' saying, 'Allahu Akbar'. The rest of the Salah will be performed
in its usual way.

Eid ul Fitr and Eid ul Azha Prayers

1541. If a person forgets one Sajdah in Eid prayers, he should perform
it after the prayers. Similarly, if something takes place for which a
Sajadatus Sahv would be necessary after daily prayers, it will also be
necessary after the Eid prayers.

5] Eid ul Fitr and Eid ul Azha Prayers

5]
1525. Eid ul Fitr and Eid ul Azha prayers are obligatory during the
timeof Imam (A.S.), and it is necessary to offer them in congregation.
However during the present times when the Holy Imam is in Occultation,
these prayers are Mustahab, and may be offered individually as wellas
in congregation
1526. The time for Eid prayers is from sunrise till Zuhr.
1527. It is Mustahab that Eid ul Azha prayers is offered after
sunrise. As forEid ul Fitr, it is Mustahab that one should have a
breakfast after sunrise, payZakatul Fitr and then offer Eid prayers.
1528. * Eid prayers has two Rak'ats. In the first Rak'at, a person
should recite Surah al Hamd and aSurah and then they say five takbirs,
and after every takbir he should recite qunut. After the fifthqunut,
he should say another takbir and then perform Ruku and two Sajdah. He
should then stand up and say four takbirs in the second Rak'at, and
recite qunut after everyone of these takbirs. Thereafter, he should
say the fifth takbir and then perform Ruku and two Sajdah. After the
second Sajdah he should recite tashahhud, and thencomplete the prayers
with Salam.
1529. Any recital or Dua will suffice in qunut of the Eid Prayers.
However, it is better that the following Dua is recited: Allahumma
ahlal kibriya'i wal 'azamah,wa ahlal judi wal jaburat, wa ahlal 'afwi
war rahmah, wa ahlat taqwa wal maghfirah. As aluka bihaqqi hazal
yawmil lazi ja'altahu lil muslimina 'ida, wali Muhammadin sal lal lahu
'Alaihi wa Alihi, zukhran wa sharafan wa karamatan wa mazida an
tusalliya 'ala Muhammad wa Ali Muhammad wa an tudkhilani fi kulli
khayrin adkhalta fihi Muhammadan wa Ala Muhammad wa an tukhrijani min
kulli su'in akhrajta minhu Muhammadan wa Ala Muhammad salawatuka
'alahi wa 'alahim. Alla humma inni as aluka khayra ma sa alaka bihi
ibadukas salihun, wa auzubika mim masta aza minhu ibadukal mukhlasun.
1530. * During the period of 0ccultation of Imam (A.S.), it is an
obligatory precaution that two sermons (khutbas) be delivered after
Eid prayers,and it is better that on Eid ul-fitr, the sermons should
explain rules regarding Zakatul Fitr, and on Eid ul-Azha, rules
regarding sacrificing the animals be explained.
1531. No particular Surah has been specified for Eid prayers. But, it
is better that after reciting Surah al Hamd in the first Rak'at, Surah
Wash Shams be recited and in the second Rak'at Surah al Ghashiya. Or
in the first Rak'at, to recite Surah of Sabbi Hism, and in the second
Rak'at Surah Wash Shams.
1532. It is recommended that Eid prayers be performed in the open
fields. However, in Makkah,it is Mustahab that it should be offered in
Masjidul Haram.
1533. It is Mustahab to walk barefooted to attend Eid prayers, with
all the dignity, and to do Ghusl before namaz, and to placea white
turban on one's head.
1534. It is Mustahab that in Eid prayers Sajdah be performed on earth,
and hands be raised while saying takbirs. It is also Mustahab that a
person who is offering Eid prayersalone, or as an Imam of the
congregation, recites prayers loudly.
1535. It is Mustahab that the following takbirs be said on Eid ul Fitr
night (ie night preceding the Eid day), after Maghrib and Isha
prayers, and on Eid day after Fajr prayers, as well as after Eid ul
fitr prayers: "Allahu Akbar, Alllahu Akbar, la ilaha illal lah wallahu
akbar, Allahu Akbar, wa lilla hil hamd, Allahu akbar ala ma hadana""
1536. In Eid ul Azha, it is Mustahab that the above mentioned takbirs
be said after ten prayers, of which the first is the Zuhr prayersof
Eid day and the last is the Fajr of 12th Zillhajj. It is also Mustahab
that after the above mentioned takbirs, the following be recited:
"Allahu Akbar 'ala ma razaqana min bahimatil an 'am, wal hamdu lil
lahi ala ma ablana".
If, a person happens to be in Mina on the day of Eid ulAzha, it is
Mustahab that he should say these takbirsafter fifteen prayers, of
which the first is Zuhr prayers of Eid day, and the last is the Fajr
prayers of the 13th of Zillhajj.
1537. The recommended precaution is that women should avoid going to
offer Eid prayers. This precaution does not apply to elderly women.
1538. Like in all other prayers, the follower should recite everything
inthe Eid prayers, except Surah al-Hamd and the other Surah.
1539. If a follower joins the prayers at a time whenthe Imam has
already said some takbirs, he should, while the Imam performs Ruku,
say all the takbirs and qunut which he has missed, and it will be
sufficient if in each qunut he says: Subhanallah or Alhamdu lillah
only.
1540. If a person joins the Eid prayers when the Imam is in Ruku, he
can make niyyat, say the first takbir of the prayers, and then go into
Ruku. :->

Is it permissible to listen to the adhaan at times other than the times of prayer?

Can I listen to the adhaan at any time of the day other than the five
times of prayer?.
Praise be to Allaah.
There does not seem to be anything wrong with listening to the adhaan
at any time, other than the times of prayer. In the adhaan there is
remembrance of Allah, glorification of Him and other noble meanings.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Al-Qurtubi and others said: The adhaan, although its phrases are few,
includes issues of 'aqeedah (belief), because it starts with takbeer
("Allahu akbar"), which speaks of the existence and perfection of
Allah; then it praises Him and proclaims His Oneness (Tawheed) and
denies that He has any partner; then it affirms the Messengership of
Muhammad (blessings and peace of Allah be upon him); then it calls to
obedience following the testimony that Muhammad (blessings and peace
of Allah be upon him) is the Messenger of Allah, because how He is to
be obeyed can only be known through the Messenger; then it calls to
success, which is eternal life, which is a reference to the
resurrection; then itrepeats phrases by way ofaffirmation.
Fath al-Baari, 2/77.
Based on that, there is nothing wrong with listening to the adhaan in
programs or mobile phones or recorded tapes and so on, whilst
pondering noble meanings that this call contains.
But we should point out that when listening to theadhaan in these
ways, it isnot prescribed to repeat its phrases.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy onhim)
said: If the adhaan is recorded and is not being given at the time of
prayer, then its phrases do not have to be repeated, because this is
not a real call to prayer, i.e., it is not being given when it is
enjoined to give it; rather it is a recording of a previous call to
prayer.
Majmoo' Fataawa al-Shaykh al-'Uthaymeen,

And Allah knows best.

1a] Will he be rewarded for listening to the Qur’aan without understanding it?

1a]
He replied:
The Holy Qur'aan is blessed, as Allah, may He be exalted, says
(interpretation of the meaning): "(This is) a Book (the Qur'aan) which
We have sent down to you, full of blessings, that they may ponder over
its Verses, and that men of understanding may remember" [Saad 38:29].
So man is enjoined to read it, whether he understands its meanings or
not. But the believer who is enjoined to act upon it should not read
Qur'aan without understanding its meanings. If a person wants to learn
medicine, for example, and studies the books of medicine, he cannot
benefit from them unless he understands their meanings and they are
explained to him; in fact he will be very keen to understand the
meanings so that he can apply them. So why do you think anyone should
read the Book of Allah, may He be glorified and exalted, which is a
healingfor what is in the hearts and exhortation to people, without
pondering and without understanding its meanings? For this reasonthe
Companions (may Allah be pleased with them) would not move onfrom ten
verses until they had learned them and learned the knowledge they
contained and how to act upon it. So they learned the Qur'aan and
knowledge and action all together.
A person will be rewardedfor reading the Qur'aan whether he
understands its meanings or not, but he should be very keen
tounderstand its meanings and to learn these meanings from scholars
who are trustworthy in their knowledge. If he hasno access to a
scholar who can teach him the meanings, he may refer tothe trustworthy
books of tafseer, such as Tafseer Ibn Jareer, Tafseer Ibn Katheer and
others which pay attention to the tafseer that is based on reports
narrated from the Sahaabah and the Taabi'een (may Allah be pleased
with them).
End quote from Fataawa Noor 'ala al-Darb, tape 85,side A.
And Allah knows best.

1] Will he be rewarded for listening to the Qur’aan without understanding it?

1]
Will a person (a believer) be rewarded if he listens to the Qur'aan
without understanding what he is listening to, but he knowsthat it is
Qur'aan? Or will he not be rewarded unless he understands what he is
hearing? I hope you could give someevidence from the Qur'aanand saheeh
hadeeth.
Praise be to Allaah.
Firstly:
Allah, may He be exalted, has commanded the believers to listen to the
Qur'aan attentively, in a general command. He says (interpretation of
themeaning): "So, when the Qur'aan is recited, listen toit, and be
silent that you may receive mercy" [al-A'raaf 7:204].
Shaykh al-Sa'di (may Allahhave mercy on him) said:
This command is general and includes everyone who hears the Book of
Allah being recited. He is enjoined to listen to it and keep quiet.
The difference between listening and keeping quiet is that keeping
quietis done outwardly by not speaking or being distracted with
anything that would keep one fromfocusing on listening to it.
As for listening to it, this means that one hears it with an attentive
heart, pondering the meaning ofwhat one is listening to. The one who
adheres to these two commands when the Book of Allah is recited will
attain a great deal of good, beneficial knowledge, ongoing and renewed
faith, increased guidance and insight into his religion. Hence Allah
connected the attainmentof mercy to them, which indicates that the one
who does not keep quiet and listen attentively when the Book is
recited to him will be deprived ofthe share of mercy and has missed
out on a great deal of good.
The most emphatic command with regard to listening to the Qur'aan
attentively has to do withprayers in which Qur'aan is recited out loud
by the imam, in which one is enjoined to listen attentively, to such
an extent that most of the scholars say that his focusing on keeping
quietand listening attentively takes priority over his reciting
al-Faatihah etc.
End quote from Tafseer al-Sa'di, 314
The greater aim of keeping quiet and listening attentively is so that
the listener may ponder and understand the meanings, and act upon
them. Imam al-Tabari (may Allah have mercy on him) said:
Allah says to those who believe in Him and in His Book, for whom the
Qur'aan is guidance and mercy: "So, when the Qur'aan is recited", to
you,O believers; "listen to it", i.e. lend your ears so that you might
understand its verses and learn from its exhortation; "and be silent"
and listen to it attentively, so that you might understand and ponder,
and do not utter idle talk during it lest you do not understand; "that
you may receive mercy" i.e., that you might receive the mercy of your
Lord by heeding His exhortation and adhering to His limits and to what
He enjoins upon you in the verses.
End quote from Tafseer al-Tabari, 13/244
If a person manages to achieve that, i.e., keeping quiet, listening
attentively, pondering what is recited to him andunderstanding its
meanings, that will bring him goodness in this world and the
Hereafter.
Shaykh al-Islam Ibn Taymiyah (may Allah havemercy on him) said:
By means of this listening,Allah guides His slaves and sets straight
their affairs in this world and the Hereafter; with this the Messenger
(blessings and peace of Allah be upon him) was sent, and he enjoined
it upon the Muhaajireen and Ansaar and those who followed them in
truth. The early generations used to gather for this purpose. When the
Companions of the Messenger of Allah (blessings and peace of Allah be
upon him) gathered together, they would tell one of their number to
recite whilst they listened. 'Umar ibn al-Khattaab (may Allah be
pleased with him) would say to Abu Moosa: Remindus of our Lord, and
Abu Moosa would recite Qur'aan whilst they listened.
End quote from Majmoo' al-Fataawa, 11/626
Secondly:
As listening in the complete sense is that in which one understands
and ponders, there is no doubt that the one who does that as much is
he is able is to be commended for what he does, and he is excused for
what he is incapable of. But what one is incapable of shouldnot be an
excuse for not doing what one is able to do of goodness. What is
possible is not to be omitted because of what is difficult; in other
words,whatever a person is able to do of obligatory or mustahabb
actions is not waived because of what he is incapable of doing,
because Allah says (interpretation of the meaning): "So keep your duty
to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16].
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked:
Will a person be rewardedif he reads the Qur'aan, even if he does not
understand its meanings?

4a] Is feeling proud of one’sreligion a kind of blameworthy pride?

4a]
But feeling proud becauseof doing acts of obedienceand worship means
feeling happy that one has been enabled to do that and feeling proud
of belonging to people who do that, and praising Allahfor saving him
from shirk and its people, and from sin and its path.
As for looking down on the slaves of Allah and feeling that one is
above them because of acts of obedience that one has done, this is the
worst type of pride and arrogance, and the one who is like this is on
the brink of disaster and thereis a danger that his deeds will be
thrown back at him.
And Allah knows best.

4] Is feeling proud of one’sreligion a kind of blameworthy pride?

4]
Is there anything wrong with a person feeling proud of his religion or
feeling proud of a person who does something good? Because we know
that pride in the heart is something bad.
Praise be to Allaah.
Firstly:
With regard to feeling proud of one's religion and of belonging to it,
this is something that is prescribed in Islam and is a righteous deed.
A story from one of the battles illustrates this point: Abu Sufyaan,
the leader of Quraysh, expressed pride in his religion and the
religion of his people – as he had not yet entered Islam. TheProphet
(blessings and peace of Allah be upon him) answered his boast with an
expression of the Muslim's pride in his religion and his affirmation
of the Oneness of the Lord of theWorlds.
Al-Bukhaari narrated in his Saheeh (3039) from the hadeeth of al-Bara'
ibn 'Aazib (may Allah be pleased with him) that after the battle Abu
Sufyaan ibn Harb started composing rajz verse and saying: "Rise in
honour, Hubal; rise in honour Hubal."
The Prophet blessings andpeace of Allah be upon him) said: "Why don't
youanswer him?"
They said: "O Messenger of Allah, what should we say?"
He said: "Say: Allah is MostHigh and Most Glorious."
Abu Sufyaan said: We have al-'Uzza and you have no 'Uzza."
The Prophet blessings andpeace of Allah be upon him) said: "Why don''t
you answer him?"
They said: "O Messenger of Allah, what should we say?"
He said: "Say: Allah is our Supporter and you have no supporter!"
Allah, may He be exalted, has taught His slaves that true pride and
perfect honour can only be achieved by obeying Allah. Allah, may He be
exalted, says (interpretation of the meaning):
"Whosoever desires honour, power and glory then to Allaah belong all
honour, power and glory [and one can get honour, power and glory only
by obeying and worshipping Allaah (Alone)]. To Him ascend (all) the
goodly words, and the righteous deeds exalt it (i.e. the goodly words
are not accepted by Allaah unless and until they are followed by good
deeds), but those who plot evils, theirs will be severe torment. And
the plotting of such will perish"
[Faatir 35:10].
i.e., and whoever would like to be honoured in thisworld and the
Hereafter, let him adhere to obedience to Allah, then he will attain
what he wants, because Allah is the Sovereign of this world and the
Hereafter, and all honour, power and glory belong to Him, as He says
(interpretation of the meaning):
"Those who take disbelievers for Awliyaa' (protectors or helpers or
friends) instead of believers, do they seek honour, power and glory
with them? Verily, then toAllaah belongs all honour,power and glory"
[al-Nisa' 4:139]
"And let not their speech grieve you (O Muhammad r), for all power and
honour belong to Allaah"
[Yoonus 10:65]
"But honour, power and glory belong to Allaah, and to His Messenger
(Muhammad صلى الله عليه وسلم), and to the believers,but the hypocrites
know not"
[al-Munaafiqoon 63:8].
Mujaahid said: "Whosoever desires honour, power and glory"[al-Faatir
35:10] by worshipping idols, "then to Allaah belong all honour, power
and glory.
Qataadah said: "Whosoever desires honour, power and glory then to
Allaah belong all honour, power and glory"i.e., let him seek honour,
power and glory by obeying Allah, may He be glorified and exalted.
Tafseer Ibn Katheer, 6/536
Secondly:
With regard to a person feeling proud of himself, ifit is because he
is religiously committed, righteous and pious, then it is good, but if
it is because of anything else, such as lineage, ancestry, wealth,
position or status among people, then this is an act of Jaahiliyyah
and is not permissible.
Muslim (1550) narrated from Abu Maalik al-Ash'ari(may Allah be pleased
with him) that the Prophet (blessings and peace of Allah be upon him)
said: "There are four matters of Jaahiliyyah in my ummah that they
will not give up: pride in one'sforefathers, slandering lineages,
seeking rain by the stars and wailing (for the dead)."
Muslim (5109) also narrated from 'Iyaad ibn Himaar al-Mujaasha'i
(mayAllah be pleased with that) that the Messenger of Allah (sa) said
one day in his khutbah: "Allah has revealed to me that you should be
humble so that no one will boast to anyone else and no one will
transgress against anyone else."
Al-Majd Ibn Tamiyah (mayAllah have mercy on him) said: Allah has
forbidden on the lips of His Prophet two types of mistreatment of
people: pride and transgression against them and scorn.
Fayd al-Qadeer, 2/217
The guideline with regardto this issue is: whatever is a source of
pride and honour because of religion is part of the religion and is
praiseworthy; any source of pride other than that is blameworthy.

Will the seven whom Allah will shade with Hisshade on the Day of Resurrection be broughtto account?

Is that the seven types of people who will be shaded by allah will
they also go paradise withut account.
Praise be to Allaah.
It was narrated that 'Imraan ibn Husayn (may Allah be pleased with
him) said: The Prophet of Allah (blessings and peaceof Allah be upon
him) said: "Seventy thousand of my ummah will enter Paradise without
being brought to account." Theysaid: Who are they, O Messenger of
Allah? He said: "They are the ones who do not ask others to perform
ruqyah for them, or believe in omens, or use cautery, and they put
their trust in their Lord."
Narrated by al-Bukhaari (5270) and Muslim (321).
These four categories will not be brought to accountand will not be
punished. With regard to other people who are not included in these
categories, they will be brought to account… ThenAllah will forgive
them.
It was narrated from Safwaan ibn Muhriz that aman asked Ibn 'Umar:
What did you hear the Messenger of Allah (blessings and peace of Allah
be upon him) say about an-najwah (the private conversation that Allah
will have with His slaves on the Day of Resurrection)? He said: "One
of you will draw close to his Lord until He will screen him, then He
will say: 'You did such andsuch,' and he will say: 'Yes'; and He will
say: 'Youdid such and such,' and hewill say: 'Yes,' and He will make
him admit [other deeds]. Then He will say 'I concealed them for you
inthe world, and I forgive you for them today.'"
Narrated by al-Bukhaari (2261).
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said: The Muslims
areunanimously agreed that the Reckoning will definitely take place on
the Day of Resurrection. The way the Reckoning will be conducted for
the believer is that Allah will converse privately with him; He will
make him admit his sins until he thinks that he is doomed, then Allah
will say to him:"I concealed it for you in the world and I forgive you
for it today." And He will give him the book of his good deeds.
As for the disbelievers andhypocrites, it will be called out before
all creatures: "These are the ones who lied against their Lord! No
doubt! the curse of Allah is on the Zalimoon (polytheists,
wrong-doers, oppressors, etc.)." [Hood 11:18]
Agreed upon, from the hadeeth of Ibn 'Umar.
The Reckoning applies to all people except those whom the Prophet
(blessings and peace of Allah be upon him) said will be exempted. They
are seventy thousand of this ummah, one of whom is 'Ukkaashah ibn
Mihsan. They will enter Paradise without being brought to account and
without any punishment. (Agreed upon.) Ahmad narrated a marfoo' report
from Thawbaan which says that each one of them will have seventy
thousand with him. Ibn Katheer said: It is a saheeh hadeeth, and he
mentioned corroborating evidence for it.
End quote from Sharh Lam'at al-I'tiqaad, 1/38
Shaykh al-Fawzaan (may Allah preserve him) said: This is a great
bounty, as the rest of creation will bebrought to account; some of
them will have an easy reckoning and some of them will be questioned
in detail.
End quote from I'aanat al-Mustafeed Sharh Kitaabat-Tawheed, 1/87
Shaykh Saalih al-Fawzaan (may Allah preserve him) said: What is meant
by making him admit his sinsis that He will make him confess to them.
Some of the believers will be admitted to Paradise without being
brought to account, as mentioned in the saheeh hadeeth aboutthe
seventy thousand who will enter Paradise without being brought to
account and without being punished.
The Reckoning will vary; some of it will be a mere presentation, which
is a brief look, and some of it will be questioned in detail. In
as-Saheehayn it is narrated from 'Aa'ishah (may Allah be pleased with
her) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "No one will be brought to account on the Day of
Resurrection except he will be doomed." I said: O Messenger of Allah,
Allah says (interpretation of themeaning): "Then, as for him who will
be given his Record in his right hand, He surely will receive an easy
reckoning" [al-Inshiqaaq 84:8]. The Messenger of Allah (blessings and
peace of Allah be upon him) said: "Rather that is a mere presentation
and no one will be questioned in detail on the Day of Resurrection but
he will be punished."
End quote from Sharh al-'Aqeedah al-Waasitiyyah, 1/113
To sum up: the special privilege that is mentioned in the hadeeth,
"[they] will enterParadise without being brought to account" is
exclusively for those who are mentioned in the hadeeth; people apart
from them will be brought to account.
And Allah knows best.

Is it permissible to say, “By Allah, I shall certainly discipline you, O nafs”?

I have come up with a campaign called "By Allah,I shall certainly
discipline you, O nafs". This is a campaign that promotes
self-development and jihad an-nafs. I am going to set up programs for
purifying the soul, softening the heart and reminding one of death,
and I want to post lectures by trustworthy shaykhs.
Is there anything wrong with saying I shall certainly discipline the
nafs that was created by Allah?
Does the fact that this title contains an oath mean that other
membersare compelled to join the campaign? Please note that I said
that whoever posts a comment on this topic will be regarded as having
joined us in this campaign.
Praise be to Allah.
There is nothing wrong with a person saying to himself, "I shall
certainly discipline you, O nafs" if he is disciplining himself in
accordance with the teachings of Islam. Even though Allah created the
nafs, the main purpose forwhich Allah has prescribed religion is to
discipline the nafs, purify it, and instruct it to do acts of worship
and obedience. To Allah belong the creation and the commandment.
Imam al-Aajurri (may Allah have mercy on him) said:
If someone were to say: what evidence is there fordisciplining the
nafs? The answer is: The Qur'aan, the Sunnah and the wordsof the
Muslim scholars. End quote from Adab an-Nufoos, p. 9
He also said (p. 17):
How bad is the situation of the one who neglects to discipline his
nafs and train it on the basis of knowledge; and how good is the
situation of the one who pays attention to disciplining his nafs and
knows what Allah has enjoined upon him and what He has forbidden to
him, and is patient in going against the whims and desires of his
nafs, and seeks the help of Allah the Almightyin doing so. End quote.
And he narrated in his book (p. 13) that ar-Rabee' ibn Anas said,
concerning the verse "Ward off from yourselvesand your families a Fire
(Hell)" [at-Tahreem 66:6]: Discipline and train yourselves and your
families to adhere to the commands of Allah, may He be glorified and
exalted.
And he narrated (p. 14) that Sa'eed ibn Jubayr said: that is: proper
etiquette and manners.
Then he (may Allah have mercy on him) said (p. 15): Do you not see,
may Allah have mercy on you, that your Lord Most Generous is urging
you to discipline yourself and your families. Pay heed toAllah and
make yourselves adhere to that.End quote.
Based on that: there is nothing wrong with the phrase mentioned and
there is nothing wrong with giving the group the title mentioned, even
if this phrase was not narrated in this way from some of the Salaf, so
long as it is Islamically acceptable in and of itself and does not
include anything that is not appropriate according to Islam.
If you choose a title that is similar in meaning, suchas
"Self-discipline" or "Training the nafs" and soon, that is also good.
Suchwords were used as book titles by some of the Salaf.
The oath mentioned is not regarded as compelling anyone to jointhe
group; rather he is a member if he accepts the conditions stipulated
in the group.
And Allah knows best.

Answering the telephone whilst praying

They were praying one of the prayers at home when the telephone
started to ring, and it distracted them with its ringing for a long
time. Is it permissible in such cases for the worshipper to take a few
steps forwards or backwards and pick up the receiver and say "Allaahu
akbar" or raise his voice in recitation so that the caller will know
that he is praying – by analogy with(the hadeeth with speaks of)
opening the door to one who knocks or raisinghis voice so that he can
hear you?
Praise be to Allaah.
If the worshipper is in the position that you describeand the phone
starts ringing, it is permissible for him to lift the receiver,even if
he has to move a little way forward or back,or to the right or left,
on the condition that he keeps facing the qiblah and he says 'Subhaan
Allaah' so that the person who is calling will know (that he is
praying). It wasnarrated in al-Saheehayn that the Messenger of Allaah
(peace and blessings of Allaah be upon him) used to pray whilst
carrying his granddaughter Umaamah.When he did rukoo', he would put
her down, and when he stood up he would pick her up again. According
to a report in Muslim, this was when he was leading the people in
prayer in the mosque. (Narrated by Maalik, 1/170; al-Bukhaari,
1/487,in Sutrat al-Musalli, Baab idha hamala jaariyatan sagheeratan
'ala 'unuqihi; Muslim, 543, in al-Masaajid, Baab jawaaz Hamal
al-Subyaan; Abu Dawood, no. 917-920; al-Nasaa'i, 2/45).
Ahmad and others narrated that 'Aa'ishah (may Allaah be pleased with
her) said: "The Messenger of Allaah (peace and blessings of Allaah be
upon him) was praying in his house with the door closed. I came (to
the door) and he walked over and opened the door for me, then he went
back to his place." She mentioned that the door was in the direction
of the Qiblah. (Narrated by Ahmad, 6/31; Abu Dawood, 922; al-Nasaa'i,
1/178; al-Tirmidhi, 2/497).
Al-Bukhaari and Muslim narrated that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Whoever notices something
alarming whilst praying, then men should say 'Subhaan Allaah' and
women should clap their hands."
And Allaah is the Source of strength. May Allaah bless our Prophet
Muhammad and his family and companions, and grant them peace.

The reason for coming back via a different route from the Eid prayer

I read that the Prophet (peace and blessings of Allaah be upon him)
used to go to the Eid prayer viaone route and come back via a
different route. Whatis the reason for that?.
Praise be to Allaah.
Al-Bukhaari (986) narrated that Jaabir ibn 'Abd-Allaah (may Allaah be
pleased with him) said:On the day of Eid, the Prophet (peace and
blessings of Allaah be upon him) would vary his route, i.e., he would
go viaone route and come back via a different route.
The believer is required tofollow the example of theProphet (peace and
blessings of Allaah be upon him) even if he doesnot know the reason
why the Prophet (peace and blessings of Allaah be upon him) did
something.Allaah says (interpretationof the meaning):
"Indeed in the Messenger of Allaah (Muhammad) you have a good
exampleto follow for him who hopes for (the Meeting with) Allaah and
the Last Day, and remembers Allaah much"
[al-Ahzaab 33:21]
Ibn Katheer said (3/756): This verse points to an important principle,
namely following the example of the Messengerof Allaah (peace and
blessings of Allaah be upon him) in word and deed.
The scholars differed greatly as to the reason for this (i.e.,
returning via a different route).
Al-Haafiz said:
The scholars differed greatly as to the reason for this. I have
collected more than twenty different opinions, which Ihave summed up
and highlighted those that areweak. Al-Qaadi 'Abd al-Wahhaab
al-Maaliki said: Several opinions have been mentioned concerning that,
some of which are likely to be correct but most of which are
far-fetched.
For example:
1- He did that so that the two routes would bear witness for him,
or it was said: so that their inhabitants, jinns and humans, would
bear witness for him
2- It was said that it was so as to make them equal because they
are blessed by his passing through.
3- It was said that his route to the prayer-place was to his
right, and if he came back the same way he would be coming to the
left, so he went back by a different route. This requires evidence.
4- It was said that it was to make manifest thesymbols of Islam on
both routes, or to make manifest the remembrance of Allaah.
5- It was said that it was to annoy the hypocrites or the Jews, or
to alarm them by showing the large number of those who were with him.
Ibn Battaal thought this was most likely to be correct.
6- It was said that it was a precaution against the plots of the
two groups, or one of them. This needs verification.
7- It was said that he did that in order to make more people happy
or bring blessing to them by his passing through or by their seeing
him, and so that he might attend to their needs, answer their
questions, teach them, give them charity, greet them with salaam, etc
8- It was said that it was in order to visit his relatives and
uphold the ties of kinship.
9- It was said that it was in order to have a change of scene.
10-It was said that that when he went he gave charity and when he
cameback he had nothing left, so he came back via a different route so
that he would not have to refuse anyone who asked of him.This is a
very weak view as well as one that requires proof.
11-It was said that that route by which he went was longer than the
routeby which he came back, and he wanted to increase his reward by
taking more steps to get there, but on the way back he was hastening
to go home. This is the view favoured by al-Raafi'i, but he stated
that it requires evidence and that the reward for taking steps also
applies to the way back, as was proven in thehadeeth of Ubayy ibn
Ka'bwhich was narrated by al-Tirmidhi and others.
12-It was said that the angels stand on the roads and he wanted two
groups of angels to bear witness for him.
Ibn al-Qayyim mentioned some of these reasons in Zaad al-Ma'aad
(1/449), then he said:
The most correct view is that he did this for these and other reasons.
Shaykh Ibn 'Uthaymeen said: If it is said, what is the reason for
coming back by a different route?
The answer is: to follow the Messenger of Allaah (peace and blessings
of Allaah be upon him).
"It is not for a believer, man or woman, when Allaah and His Messenger
have decreed a matter that they should have anyoption in their
decision. And whoever disobeys Allaah and His Messenger, he has indeed
strayed into a plain error"
[al-Ahzaab 33:36 – interpretation of the meaning]
This is the reason… Then he mentioned some of the reasons quoted
abovefrom al-Haafiz.
Majmoo' Fataawa Ibn 'Uthaymeen,

What is the definition of zakat?

Question:
What is the definition of zakat?
Answer:
Assalamu alaikum,
The definition of zakat is that it is:
�Transferring ownership ofan amount of material wealth specified by
the Lawgiver to a poor Muslimwho is not Hashimi nor their client,
without material benefit returning to the giver in any way, for the
sake of Allah Most High.� [Tumurtashi, Tanwiral-Absar]
There are many important points understood in this definition:
1. It is a condition that there be a transferring of ownership.
(Simply put: your zakat has to be given). As such, it is not valid to
forgive a debt someone owes you as zakat.
2. Zakat has to be given to the poor and needy. It is not valid to
give zakat for projects, mosques, and virtuous activity, unless the
zakat itself will be given to the poor and needy.
3. Zakat must be given to a Muslim. Unlike charity, it is not valid to
give zakat to a non-Muslim.
4. Zakat cannot normally be given to Hashimis (those from the family
of the Prophet (Allah bless him and give him peace)).
5. The giver cannot materially benefit from giving their zakat. As
such, one cannot give zakat to one�s parents, children, or spouse,
because benefits between these people are shared.
[Ibn Abidin and Haskafi, Radd al-Muhtar `ala al-Durr al-Mukhtar 2.2-4;
Ibn al-Humam and Marghinani, Fath al-Qadir Sharh al-Hidaya ]
Wassalam

Zakat: giving to poor,what is it due on, and when?

Question:
1)Can one give zakat to afriend who has 3 kids, is very poor although
he has a job, and is needy? Instead of giving the Zakat to a Zakat
organization?
Answer:
Walaikum assalam wa rahmatullah,
Zakat is for poor or needy individuals who fulfill the criterion --
namely, not possessing a net zakatableamount once their immediate
needs and all debts are deducted --
Zakat organizations merely act as our agents (wukala', pl. of wakeel),
to assist in the process of getting the money to those poor or needy.
2)A popular question, that's been answered before: Can I just give
Zakat on the amount I have in my account after awhole year, regardless
of the drops and inclines thathappened during the year?
Yes. There are 3 issues:
a) zakat becomes due onceyou have possessed a zakatable amount for one
lunar year;
b) the zakat year starts once you possess a net zakatable amount;
c) zakat is due at the end of this year, on the amount you have at the
end of the year, regardlessof any fluctuations during the year, and
regardless ofwhen you acquired different amounts of the money and
wealth during this year. (So, if your grandfather gave you 100,000
Euros a day before your zakat year ends, adding to the 5,000 Euros net
zakatable amount you had before that, you will have to pay zakat on
the final 105,000 Euros.)

Is zakat due upon a child that hasn't reached the age of puberty?

Question:
Is zakat due upon a childthat hasn't reached the age of puberty? If
the money was saved for thechild from gifts, and the money was kept in
the bank for a number of years, will the zakat payment be the
responsibility of the parents- to deduct the applicable amounts. If
the zakat wasn't deducted, will this amount be due at the point the
child reaches puberty from all previousyears?
Answer:
Al-Salam `alaykum
One of the conditions for Zakah becoming obligatory on a person is
maturity (bulugh).
Thus a child, who has not reached the age of puberty, is not liable
for Zakah on any assets he or she possesses. It is therefore not
required to deduct any amount for Zakah for previous years. Upon
reaching puberty theZakah year of such a child, who possesses
Zakatable assets, will begin and the first payment of Zakah willbe
made one year after this date.

Can unused tuition be used for zakat, by leaving with the institution?

Question:
I recently registered for an Islamic course, but was unable to go.
Instead of asking for a refund can I let them have the cost with the
intention of zakah? Also how much exactly is a ''zakatable amount''?
Answer:
Al-Salam `alaykum
It is a condition for the validity of Zakah that it must be given over
in ownership to a deserving recipient. Thus it cannot begiven to an
organization to be used for their expenses. However if the
organization collects Zakah to distribute amongst the poor and needy
then you can hand your Zakah to them for distribution.
I don�t understand what you are trying to ask whenyou wrote: "how much
exactly is a ''zakatable amount''?
If you mean the minimum amount that a person needs to possess before
Zakah becomes obligatory on them (known as Nisab) then this is an
amount that differs from place to place, and time to time depending on
the value of gold or silver. I suggest you contact any local `Ulama
organization and enquire of them the precise amount in your area.
If you are asking about rate of Zakah then it is 2.5% of all your
Zakatable assets.
Allah Ta`ala knows best.

The Fiqh of Paying Zakat: Can it be givento parents, a spouse, children, relatives� ?

Question:
Can a Muslim pay their zakat to his/her own parents if they have no
means of income and are living in a different house?
Answer:
Wa'alaykum Assalam wa Rahmatullah, The giver cannot materially benefit
from giving their zakat. As such, one cannot give zakat to one's
parents, children, or spouse, because benefits between these people
are shared. [Ibn Abidin and Haskafi, Radd al-Muhtar `ala al-Durr
al-Mukhtar 2.2-4; Ibn al-Humam and Marghinani, Fath al-Qadir Sharh
al-Hidaya ]

Is it permitted to give to the needy directly?

Question:
Is it permitted to giveto the needy directly?
Answer:
Assalamu alaikum,
In the Name of Allah, MostMerciful and Compassionate
May His blessings and peace be on His Beloved Prophet, the best of
creation, and his family, companions, and followers
It is actually better to giveto the needy directly�as it is closer to
awakening concern for them and realization for the blessings Allah has
bestowed upon one. These are two of the central goals of giving in
charity, as the scholars explain.
And Allah alone gives success.

What if one forgets to pay Zakat al-Fitr before Eid Prayer?

Question:
What if one forgets to pay Zakat al-Fitr before Eid Prayer?
Answer:
Walaikum assalam,
It is not sinful to delay paying one�s zakat al-fitr until after the
Eid prayer, though it is improper (and somewhat disliked) to do so,
because it is recommended to pay it onEid day, before the prayer, when
possible. [Shaykh Zada/Halabi, Majma` al-Anhur Multaqa al-Abhur,1.228;
Ibn Abidin, Radd al-Muhtar]
Shaykh Zada said in Majma` al-Anhur, commenting on Imam Ibrahim
al-Halabi�s Multaqa al-Abhur, which constitute the clearest commentary
and primer, respectively, in the Hanafi school,
�(It is valid to pay it before) the day of Eid� (without any
difference between [a short] period and [a long] period)� even
hastened by ten years or more, as is the sound and chosen position
mentioned in most recognized texts [of the Hanafi school, f: and this
was confirmed as being the fatwa position in Haskafi�s Durr al-Mukhtar
and Ibn Abidin�s Radd al-Muhtar]�
(It is recommended to pay the fitr charity before Eid prayer) after sunrise�
(However, the obligation) of fitr charity (is not lifted by delaying),
and such a delay is not [f: prohibitively] disliked [f: rather, as Ibn
Abidin states, it is somewhat disliked], even if long and will still
be considered a current performance and not a makeup, though there is
impropriety in it�� [Majma` al-Anur, 1.228]
And Allah alone gives success.

Is spirit vinegar lawful to consume?

Question:
Is spirit vinegar lawful to consume?
Answer:
Assalamu Alaykum wa Rahmatullah,
In the Hanafi school, it is permitted to consume wine vinegar—whether
it transformed by itself or through intervention. [Shaykh al-Islam
al-Marghinani, al-Hidaya]
Imam Akmal al-Din al-Babarti (Allah have mercy on him) explains in
al-`Inaya, his commentary on al-Hidaya, that the texts that would seem
to indicate the prohibition of wine vinegar are understood to be
abrogated by later texts establishing permission. The wisdom behind
the temporary prohibition was to reinforce the dislike of wine in the
hearts of those morally responsible, as the hadith commentators
explain.
And Allah alone gives success.