Infinite Powers of Allah

The infinite power of God has no clearer proof than that furnished by
the study and examination of the phenomena of the created universe and
the multiple forms and colorations of nature that can never be fully
described.
When we look at God's creation we find ourselves confronted with so
vast an energy that no limit can be imagined for it. A look at
creation and the millions of truths secreted in the wonders of nature
and the depths of man's own being provides the clearest indication of
the scale of the power of the One Who has created it, for the rich and
complex order of being admits of no other explanation.
It is God's incomparable power that compels man to bow humbly before
the Creator of this great scheme. There is no word to express the
dimensions of His power; that unique essence has much power that
whenever He wills a thing to come into existence, it suffices for the
command "Be!" to issue forth from Him and the object addressed will
be.
Quran says: "When He wills a certain thing, He commands it 'Be!' and
it is" (36:82)
The law expounded in this verse is the best indicator of Hislimitless
power and manifestationof His boundless power and splendor. It negates
any limit that might be set on God's power and proclaims the
inadequacy of all criteria and measures when confronted with this
divine law.
The champions of the natural sciences, the men of the laboratory,
despite all the advances they have achieved, have not yet gained
complete knowledge of the inner secrets of a single one among the
numerous and varied beings of the created universe. Nonetheless,
thepartial and defective knowledgethat man has acquired concerning a
few of the beings that exist in this world is enough for him to
realize with all his being that the great power that has created such
variety and abundance in the universe must be infinite.
Consider the range of His creation:tiny creatures and monstrous
beastswith strange appearances both dwelling in the depths of the
ocean;delicate and melodiousbirds with multicolored wings, the beauty
of which skilled artists imitate as an adornment to their craft; stars
that shine in the heavens and the sun that rises and sets;the dawn and
the moonlight; the planets, galaxies and nebula each of which
sometimes contains at its heart millions of great shinning stars
giddying in their apparent infinitude.
Does not a creation such as this, awe inspiring in its splendor,
indicate theinfinite power of its Maker? Can one disregard the power
of a Creator Who imparts such variety to life and made distinct,
finite forms of it appear in all this vast range of phenomena?
Now, given the fact that all these captivating forms of creation
ultimately arise from the atom, the question of being cannot be
explained except by reference to a guiding and infinite power. It is
He Who impels all things toward the assumption of life-giving form and
possesses the power and intelligence to plan and design this vast and
precise scheme.
Large and small, difficult and easy, are properties pertaining to
finite beings; in the infinite realm of God's essence and attributes,
there is no question of great and little, much and few.Impotence and
inabilityare caused by the finiteness of the energy at the disposal of
an agent, by the existence of an obstacle on his path, or by the
absence of means and instruments; they are inconceivable in the case
of an infinite power.
The Quran says:
"Nothing in the heavens or on earth can induce weakness or impotence
in God; indeed, God is all-knowing and all-powerful." (35:44)
God is capable of doing all things, He has created the world according
to a precise and specific scheme in the framework of which a set role
has been assigned to certain phenomena in the origination of others.
Those phenomena are completely and unquestioningly subordinate to His
command while fulfilling that role and never rebelling against His
orders in the slightest.
The Quran says:
"The sun, the moon and the stars are all at His command. Be aware that
creation belongs only to God; it is His penetrating command that in
its exalted purity creates the world and all it contains." (7:54)
Strictly speaking, no creature in the scheme of the universe can be a
manifestation of power or have any share in His will and command, for
just as God has no partner in His essence, so, too, He hasno partner
in His agenthood. Just as all creatures in the world lack independence
in their essence and are dependent on Him, they also lack it in
producing acts and effects. Every agent and cause derives the essence
of its being from God and also its power to act and produce an effect.
Whenever He wills and necessitates it, the order that encloses all
beings abandons its role, for that order is itself subordinate to His
will, precious and firm though it may be. The Creator Who has assigned
a particular effect to every factor and cause is able to neutralize
and suspend that effect at any instant. Just as one command brought
the order of the universe into existence, another command robs
phenomena of their customary effect.
Thus, theQuran says:
"They said, 'Burn Abraham and thus us render help unto your gods, if
you are men of action.' We commanded the fire, 'be cool for Abraham
and harm him not.' They sought a stratagem against him, but We made
them the losers." (21:68-69)
Although the powerful attraction exerted by the sun and the earth
prevails over a vast space, both bodies are subordinate to His will.
As soon as He gives a little bird the necessary power, the bird is
able to resist the pull of the earth and take flight.
The Quran says:
"Do they not look at the birds in the heavens and see how the skies
have been subjugated to them? It is God alone Who keeps them aloft,
and in this there is an evident sign of God's power for the people off
faith." (16:79)
Whateverphenomenonmay be imagined to exist in the world of being finds
its needs for sustenance and life met by the Creator. Therefore,
whatever power and capacity is found in the scheme of creation must
necessarily go back to the infinite power of God. Ali, peace be upon
him, him, the Commander of the Faithful, says in a sermon reproduced
in the Nahj al Balaghah:
"O God, we cannot penetrate the depths of Your splendor and majesty.
We know only that You are living and self-subsistent, that You are
exempt from eating and sleeping. No mind can perceive You and no eye
can see You. But You see all eyes, You know the life span of all
things, and You are all-powerful.
Although we have perceived nothing of Your creation, we are astounded
by Your power and praise You mightily. That which is hidden from us
and our eyes cannot see and our mind and intelligence cannot attain,
which is concealed from us by veils of the unseen, is much greater
than what we can see ..."
When man decides to build something, for example, a hospital, he
assembles the necessary tools and pieces of equipment that do not have
any essential relationship with each other, and, then, connects them
with each other by means of a series of artificial relationships in
order to reach his goal.
In order to create such artificial relationships, he makes use of
different forces and object that he finds to be already existing. His
work and activity are a part of the system of creation; they are not
properly speaking creative activity, but only a form of motion that
takes place within existing objects.Divine creationforms a quite
different category from the production of artificial relationships
between unrelated objects. God originates things with all their
properties, forces and energies and characteristics.
One whose heartbeats with the love of Godand flows over withbelief in
the Creator of all beingwill never be discouraged lonely and hopeless
even in the midst of the most complex difficulties. Whatever deed he
undertakes he does so in the consciousness of being in the protective
shade of a supreme power that can make him triumph over all
difficulties.
A man who is aware of God and knows that he enjoys His support can
resist and endure all kinds of hardship. Difficulties are for him like
foam on swift vanishing foam on the face of the waters.
The fire that burns within him becomes ever brighter and he emerges
stronger than ever from the crucible of hardship. Throughout the toils
he endures, he is comforted and strengthened by God's kindness and
favor, and it is this that forms the true motor of his
activity.Failure does not blockhis path and cause him to surrender;
instead, with sincere intention and diligent effort, he continues his
strivings until final victory.
He understands well that his effortscannot remain fruitlessand that
victory goes to the deserving. Whenever He wills, God takes the hand
of the fallen and the oppressed who have no refuge other than Him and
raises them up to the apex of power. Sometimes, too, He rubs in the
dust of humiliation and disaster the noses of the powerful and
arrogant oppressors who believe only in violence and the logic of
force and treat men as if they were worthless.
How many arrogant tyrants have been cast down by disaster in the
course of human history, sinking and vanishing in a tempest of shame!
The story ofGod's messengersrepresents in itself a complete and ideal
model of human values. We all know how the messengers stood alone
against the oppressive forces of their day in order to guide men to
salvation, reform their society, and inculcate lofty values in them.
In doing so, they lit the first spark that ultimately
destroyedpolytheism
The response aroused by their beliefs caused such a positive tumult
that they were able to change the face and direction of history. They
laid the foundations ofmonotheistic worship and established the
principles of virtuein the most comprehensive way. Who can deny the
role played by their devotion and faith in the untiring struggle they
waged? How far can will power alone take man, and how much can it
enable him to endure and sacrifice? A cursory review of the proud
history of the Prophets' lives enables us all to behold, in the most
vivid fashion possible, the sincerity and devotion they displayed,
their mercy and forbearance, and their intense desire to guide and
reform men. Thefundamental secretof their success was the fact they
never thought of themselves for a single instant; they sincerely
renounced their own beings, making them a gift to God's cause. God
then responded by bestowing immortality and everlasting fame on them.
Allah is the proper name of God, however, we know Him generally
through His attributes. These attributes describe how Allah manifests
Himself to us (also see Attributes of Allah). God's attributes are
innumerable since human intellect cannot possibly comprehend every
aspect of the Supreme Being. A Hadith of the Holy Prophet (peace be on
him) makes mention ofNinety Nine names of Allahcommonly known asAl-
Asmaul Husna, the Most Names.
In theHoly Quranwe read:
"And to Allah alone belong all perfect attributes. So call Him by
these.And leave alone those who deviate from the right way with
respect to His Attributes." (7:181)
"Allah - there is no God but He, the Living, the Self-Subsisting and
All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs
whatsoever is in the heavens and whatsoever is in the earth. Who is he
that will intercede with Him except by His permission? He knows what
is before them and what is behind them; and they encompass nothing of
His knowledge except what He pleases. His knowledge extends over the
heavens and the earth; and the care of them burdens Him not;and He is
the High, the Great." (2:256)
"Allah is the Light of the heavens and the earth. The similitude of
His light is a lustrous niche, wherein is a lamp. The lamp is in a
glass. The glass is as it were a glittering star. It is lit from
blessed tree - an olive - neither of the east nor of the west, whose
oil would well-nigh glow forth even though fire touched it not.Light
upon light! Allah guides to His light whomsoever He will. And Allah
sets forth parables to men, and Allah know all things full well.This
light is now lit in houses with regard to which Allah has ordained
that they be exalted and that His name be remembered in them, Therein
is He glorified in the mornings and the evenings" (24:36-37)
"He is Allah, and there is no God beside Him, the Knower of the unseen
and the seen. He is Gracious, the Merciful.He is Allah, and there is
no God beside Him, the Sovereign, the Holy One, the Source of Peace,
the Bestower of Security, the Protector, the Mighty, the Subduer, the
Exalted. Holy is Allah far above that which they associate with Him.He
is Allah, the Creator, the Maker, the Fashioner. His are the most
Beautiful Names. All that is in the heavens and the earth glorifies
Him, and He is the Mighty the Wise." (59: 23-25)
Abu Huraira (may Allah be pleased with him) narrated: The Holy Prophet
(Peace and Blessings of Allah be upon him) said,
"Allah has ninety nine Names, one hundred less one; and who memorized
them all by heart will enter Paradise." (Bukhari, The Book of Tauhid)

Getting closer to Allah

"When My servants ask thee concerning Me, I am indeed close (to them):
I listen to the prayer of every suppliant when he calls on Me: let
them also, with a will, listen to My call, and believe in Me: that
they may walk in the right way." ( Surah Al-Baqarah 2, verse 186)
After mentioning the rules offasting and significance of the month of
Ramadan, Allah says that He is indeed Qarib or close to his servants.
Allah, of course, knows His whole creation. He is aware of every one
and every thing. He knows the believers and the non-believer. He knows
those who are truthful, honest, sincere and righteous and those who
are sinners and wrongdoers. But His closeness is a special honor that
He grants to special people. Who are those people and how they become
closer to Allah and what benefit they draw when Allah comes closer to
them?
The people who become closer to Allah are those who love to be closer
to Him. They make an effort to come closer to Allah. Allah then grants
them the honor of His closeness. Taqarrub ila Allah, getting closer to
Allah or drawing near Allah is thus a very important Islamic value.
The Prophet (PBUH) was the closest person to Allah and he used to
teach people the way of this closeness.
We all can try to come closer to Allah and Allah in His glory and
majesty can be closer to all of us at the same time. It is possible
for every person to draw near to Allah. But we have tomake an effort.
The question is how to make this effort. In the Qur'an and Sunnah we
are given various ways and methods to come closer to Allah. We should
try all these ways and may try to excel in one or the other. The
possibilities are immense and reward are many.
Ways to come closer to Allah
1.Way of Devotion and Worship:
This is a way to come to closer to Allah. People close to Allah are
those who are most devoted to Allah. They love Allah more than any one
and anything. Worship is a very important way of coming closer to
Allah. Allah says:
Nay, heed him not: but bow down in adoration, and bring thyself the
closer (to Allah)! ( Surah Al Alaq 96 - Verse 19)
In a Hadith the Prophet (PBUH) said:
"..my servant does not come closer to Me with anything more dear to Me
than that which I made obligatory upon him. My servant keeps coming
closer to Me with
2.Way of Piety and Righteousness:
Taqwa (piety) and righteous deeds also bring us close to Allah. People
close to Allah are those who are foremost in doing good things. They
want to go ahead of every one in their faith, deeds of charity and
goodness. Allah says:
And the pioneers who compete with other (in Faith and righteousness).
These will be those Nearest to Allah. ( Surah Al-Waqi'ah 56 - Verses
10-11)
Call on your Lord with humility and in private: for Allah loves not
those who trespass beyond bounds. Do no mischief on the earth, after
it hath been set in order, but call on Him with fear and longing (in
your hearts): for the Mercy of Allah is (always) near to those who do
good. ( Surah Al-A'raf 7 - Verses 55-56)
3.Way of Charity and Kindness:
This is another way that can bring us very close to Allah. The Prophet
(PBUH) mentioned that Allah identifies with the poor and those who
help the poor and needy they find Allah and they come closer to him.
"Allah will say on the Day of Judgment, O son of Adam, I was ill and
you visited Me not. He will say: O Lord, and how should I visit You
when You are the Lord of the worlds? He will say: Did you not know
that My servant so and so was ill and you visited him not? Did you not
know that had you visited him you would have found Me with him? O son
of Adam, I asked you for food and you fed Me not. He will say: O Lord,
and how should I feed You when You are the Lord of the worlds? He will
say: Did you not know that My servant so and so asked you for food and
you fed him not? Did you not know that had you fed him you would
surely have found that with Me? O son of Adam, I asked you to give Me
to drink and you gave Me not to drink. He will say: O Lord, how should
I give You to drink when You are the Lord of the worlds? He will say:
My servant so and so asked you to give him to drink and you gave him
not to drink. Had you given him to drink you would have surely found
that with Me." (Muslim 4661)
All these are the ways to come closer to Allah. Those who strive in
this direction they become the beloved of Allah and they become the
people of Paradise:
Thus, then, if he be of those Nearest to Allah, there is for him Rest
and Satisfaction, and a Garden of Delights. ( Surah Al-Waqi'ah 56 -
Verse 88)

Fathwa, - Shaking hands withthe opposite gender

Question:
Generally in the West, shaking hands is a polite form of greeting, and
not shaking hands is often considered rude. Many times, non-Muslim men
want to shake my hand (I am female). When there is an opportunity to
explain my religion, I do. But sometimes, there is not this
opportunity or their gesture to shake my hand happens in front of an
audience, such as at a banquet or during a formal introduction. I do
not want to be rude and give Muslims a bad image (I especially do not
want to be condescending). How do I go about this awkward situation?
Answer:
Assalamu Alaykum wa Rahmatullah,
The ruling across the madhhabs is that it is not permitted to shake
hands with someone non-related of the opposite sex. This is sometimes
difficult to implement: the ruling of impermissibility remains,
however, and one should:
a) Ask Allah to make things easy; and
b) Seek the means to be able to avoid falling into the impermissible,
for Allah not only commanded us to avoid the sinful but also to take
the means that enable one to do so.

Fathwa, - Taking Rides from Non-Muslim Classmates

Question:
Is it okay to accept a ride from a non-Muslim, male classmate? I was
thinking that I�ve been in a cab/bus with Muslim and non-Muslim
cab/bus drivers before (it was just us), so maybe it would be okay.
But then the whole non-mahram issue comes up, and I think, no, it's
not okay. What�s the fiqh on this?
Answer:
Wa�alaykum Assalam wa Rahmatullah wa Barakatuhu,
In the Name of Allah, Most Merciful & Compassionate
There are two considerations:
a) permissibility;
b) propriety.
In terms of permissibility, accepting a ride from someone unrelated of
the opposite sex can often entail getting into unlawful seclusion
(khalwa). [Explained in the answers below] When it does, it would be
haram to accept the ride.
Accepting such a ride could also lead to the unlawful, including
unlawful interaction, looks, or thoughts. When it does�or when there
is reason to fear this�it would be impermissible, as well.
This is where accepting rides from classmates, coworkers, and others
of the opposite sex whom one has ongoing dealings with is more
dangerous than things like taxi rides. [The fiqh of taxi rides is
explained in the answers below.] Other forms of �solitary interaction�
is akin to accepting rides in its details, even when it does not
entail unlawful seclusion.
The scholars remind us that, �There is nothing like safety,�
(al-salama la yu`adiluha shay�) and that we should not forget the
words of the Beloved Messenger of Allah (Allah bless him and give him
peace) that tell us that there is no test more trying for men than
women (and men for women).
Propriety would entail avoiding such situations, even when there is no
seclusion, nor any reason to fear harm from such interaction, except
in the most dire circumstances.
And Allah alone gives success.

Fathwa, - Audio: How to deal with free-mixing on campus and within MSAs

Question:
How to deal with free-mixing on campus and within MSAs
Answer:
In the Name of Allah, Most Merciful and Compassionate. May His
blessings and peace be on His Beloved Prophet, the best of creation,
and his family, companions, and followers

Understanding the Rites of ‘Eed Al-Adh-ha -I

During the first ten days ofThul Hijjah, the IslamicUmmahlives through
great days and virtuous nights that are full of the remembrance of
Allaah The Almighty and praising Him.
Pilgrims go to Makkah individually and in groups from all over the
world by air, sea and land. They represent a great scene of servitude
to Allaah The Almighty as pilgrims ask for the Mercy and Forgiveness
of Allaah The Almighty, remember and invoke Him while admitting their
humiliation, inability, poverty and need of Him. They attribute all
meanings of power, dignity, wealth and exaltation to Allaah Alone.
"Allaahu Akbar, Allaahu Akbar, La ilaaha illallaah, Allaahu Akbar,
Allaahu Akbar wa lillaahil-hamd."
The day of'Eed Al-Adh-hais a great day, in fact, the best day of the
year when all Muslims share happiness and pleasure; remember Allaah
and glorify Him, then pray and slaughter their sacrifice in order to
thank Allaah The Almighty for His blessings.
'Eedis a time of joy and happiness and we, as Muslims, feel happy when
we complete the acts of obedience and gain the Reward and Forgiveness
of Allaah. Allaah The Almighty Says )what means(:}Say, "In the Bounty
of Allaah and in His Mercy - in that let them rejoice; it is better
than what they accumulate."{]Quran 10:58[
Ibn Al-Qayyimsaid,"The day of Nahr )the 10th day of Thul-Hijjah( is
the Day of 'Eed and it is the day of the greater Hajj and the day
Allaah The Almighty and His Messenger declared their dissociation from
every polytheist."The Prophet, said:"The best day in the sight of
Allaah is the Day of Nahr and the day of staying at Mina )the eleventh
of Thul-Hijjah(."
During these blessed days it is permissible for you to perform
generalTakbeerat any time from the beginning ofThul-Hijjahuntil the
end of the Days ofTashreeq. RestrictedTakbeershould be recited after
the obligatory prayers; from theFajrPrayer on the Day of 'Arafah up
till the 'AsrPrayer of the last day ofTashreeq. Hence, try to
participate in reviving thisSunnahthat has been abandoned these days
and most people have forgotten it, even the righteous ones, and this
contradicts the deeds of our righteous predecessors.
You should know that thanking Allaah The Almighty for His blessings is
achieved through obeying Him, not by committing sins, so use your time
in performing acts of obedience such as remembering Allaah,
maintaining kinship ties, forgiving those who treat you badly,
avoiding sins whether in the way that you are dressed or by listening
to music and the like. It is through thanking Allaah that blessings
are maintained.
Be keen to attend the 'EedPrayer and listen to theKhutbahwithout
exposing your beauty and do not eat until you return home and eat from
your sacrifice.
You should know that it is prohibited to fast on the Day of 'Eedand
that there is no specific prayer or Quranic recitation recommended for
the night before'Eed.
It is favorable to provide more food, drinks and clothing for one's
family without extravagance.
The 'Eedsacrifice is one of the rites of Islam and it is a great act
of worship that Allaah The Almighty mentioned along with the prayer.
TheSunnah)tradition( of the Prophet,, clarified its virtue and showed
that the Prophet,, performed it regularly.
The 'Eedsacrifice is an animal that is slaughtered on the days of 'Eed
Al-Adh-hato gain the pleasure of Allaah The Almighty.
Allaah The Almighty Says )what means(:
·}So pray to your Lord and sacrifice ]to Him Alone[.{]Quran 108:2[
·}Say, "Indeed, my prayer, my rites of sacrifice, my living and my
dying are for Allaah, Lord of the Worlds. No partner Has He. And this
I have been commanded, and I am the first ]among you[ of the
Muslims."{]Quran 6:162,163[
·}And for all religion We Have Appointed a rite ]of sacrifice[ that
they may mention the Name of Allaah over what He Has Provided for them
of ]sacrificial[ animals. For your god is one God, so to Him submit.
And, ]O Muhammad[, give good tidings to the humble ]before their
Lord[{]Quran 22:34[
It was narrated on the authority of Anas ibn Maalikthat he said,"The
Prophetslaughtered )sacrificed( two horned rams, black and white in
color, and he slaughtered them with his own hands, mentioned the Name
of Allaah )saying Bismillaah(, said Takbeer )Allaahu-Akbar(, and
placed his foot on their sides )while slaughtering them(."]Al-Bukhaari
and Muslim[
Ibn 'Umarsaid,"The Prophetstayed in Madeenah for ten years during
which he used to slaughter a sacrifice every year."Slaughtering a
sacrifice is a confirmed act of theSunnahand it is unfavorable to
abandon it if the person can afford it.
Slaughtering a sacrifice is better than giving its price in charity.
Ibn Al-Qayyimsaid,"Slaughtering is better than giving the price of the
animal in charity even if the money was more than the price of the
sacrificial animal because the purpose of this is slaughtering the
animal and shedding its blood. If slaughtering was replaced by giving
money in charity, a great rite would have been deserted."
The original ruling for the 'Eedsacrifice is that it is slaughtered
for those who are alive as what the Prophet,, and his Companionsused
to do. This is in contrast to what some common people think, as they
think that sacrifice is for the dead people only.

Understanding the Rites of ‘Eed Al-Adh-ha - II

Sacrifice on behalf of the dead is of three types:
The first type is when the sacrifice is slaughtered on behalf of
people who are alive. For instance, a man might slaughter a sacrifice
for himself and his family including the dead among them, as the
Prophet,, used to slaughter a sacrifice and say that it is for
Muhammad and the family of Muhammad )including those who are dead(.
The second type is to slaughter a sacrifice for the dead. For
instance, one might donate a sacrifice on behalf of a dead Muslim
person. Jurists of the Hanbali School said that the deceased receives
the reward of such a sacrifice and benefits from it just like giving
charity on behalf of the dead. Some scholars said that the sacrifice
should only be slaughtered on behalf of the dead if he previously
entrusted his family to do so. However, it is wrong to slaughter a
sacrifice for the dead as a kind of donation or by virtue of the
deceased's will without slaughtering a sacrifice for themselves and
the rest of the family who are alive. By so doing, they abandon
theSunnahand are deprived of the reward of the'Eedsacrifice. This is
done out of ignorance as people do not know that theSunnahis to
slaughter a sacrifice for oneself and his family and that this will
include the dead and those who are alive, as the grace of Allaah is
all-Encompassing.
The third type is to slaughter a sacrifice on behalf of a dead person
by virtue of a bequest that he made. This should be executed just as
he said without any increase or decrease.
The time of the 'Eedsacrifice starts after the'EedPrayer as the
Prophet,, said:"Whoever slaughters after the prayer will have
completed the rites and followed the Sunnah of the Muslims."The time
of'Eedsacrifice ends at sunset of the last day ofTashreeq)the
thirteenth ofThul-Hijjah(.Slaughtering is permissible during four
days; the'EedDay which is the tenth ofThul-Hijjahand the three Days
ofTashreeqwhich are the eleventh, twelfth and thirteenth
ofThul-Hijjah. Slaughtering is permissible during the day or night
)slaughtering at night would be on the eve of the eleventh, twelfth
and thirteenth ofThul-Hijjah(.
If someone slaughters his sacrifice before the 'EedPrayer, this does
not suffice for the'Eedsacrifice and he should slaughter another one.
It was narrated that the Messenger of Allaah,, looked at sheep that
were slaughtered before the'EedPrayer and said:"Anyone who slaughtered
before the prayer should slaughter another sheep and those who did not
slaughter yet should slaughter in the Name of Allaah."
The 'Eedsacrifice is an act of obedience that is done with the
intention of drawing closer to Allaah The Almighty so, it should be
done according to what satisfies Him and this should fulfill two
conditions:
The first is to have a sincere intention without ostentation, seeking
fame and prestige or any of the gains of the worldly life or the
satisfaction of any creature.
The second one is to follow theSunnahof the Prophet,as he
said:"Whoever does something that does not belong to our matter
)religion( it will be rejected."
For the'Eedsacrifice to be in compliance with the orders of the
Messenger of Allaah,, it should meet certain conditions. The
conditions of its time were pointed out above. The following are the
four conditions that pertain to the sacrifice itself:
1.It should be owned by the person who sacrifices it as one cannot
makeUdh-hiyyahwith something that he does not own.
2.It should be livestock, namely camels, cows, sheep or goats.
3.It should have attained the age determined bySharee'ah)Islamic
legislation(: about six months for a sheep, one year for a goat, two
years for a cow, and five years for a camel.
4.It should be free of defects; the one-eyed whose defect is obvious,
the sick whose sickness is clear, the lame animal whose limping is
apparent, and the weak that has no marrow are not sufficient
forUdh-hiyah.

Understanding the Rites of ‘Eed Al-Adh-ha - III

If a person bought a sheep and it fell and broke its foot without
negligence on his part, it is permissible to slaughter it and it will
be sufficient for him. However, if it was broken as a result of
something that he did such as tying it too tightly or out of
negligence, he must replace it with a similar one.
What should be done with Udh-hiyah?
You have the right to eat from yourUdh-hiyah, and give some of the
meat to your relatives and neighbors and the poor people. Allaah The
Almighty Says )what means(:}So eat of them and feed the miserable and
poor.{]Quran 22:28[
The Prophet,, said:"Eat and save, and give in charity."In another
narration he said:"Eat, feed and save."]Al-Bukhaari[ The exact amount
of each part was not specified in the verse or in theHadeeth. Thus, it
is favorable to divide the slaughtered sacrifice into three parts; he
may eat one third, give one third as charity and give one third as a
present. This is recommended and not obligatory. It is prohibited to
sell any part of the slaughtered animal such as the meat, fat, skin
and so forth because this money is given as charity so, it is
impermissible to sell any of it. It is also impermissible to give the
butcher any part of the sacrifice for his fees but it is permissible
to give him something as a present or as charity.
If you want to practice thisSunnahyou should do what Umm
Salamahmentioned as she narrated that the Prophet,, said:"When you see
the new moon of Thul-Hijjah, if any one of you wants to offer a
sacrifice, then he should stop cutting his hair and nails until he
offers his sacrifice."According to another narration the Prophet,,
said:"He should not remove anything from his hair or skin."
ThisHadeethindicates that the one who wants to offer a sacrifice
should not cut any of his hair or nails from the beginning
ofThul-Hijjahuntil he slaughters his sacrifice. If the days
ofThul-Hijjahstarted and someone intended during these days to offer a
sacrifice, he should stop cutting his hair and nails from the moment
he intended to offer a sacrifice and there is no harm regarding what
he had cut before intending to offer a sacrifice.
Some people might think that if someone who intends to offer a
sacrifice and cut some of his hair or nails, his sacrifice will not be
accepted, but this is a mistake as there is no relation between the
acceptance of the sacrifice and cutting some of the hair or nails.
However, the one who cuts some of his hair or nails disobeys the
orders of the Prophet,, and he should ask for the forgiveness of
Allaah The Almighty, but this cutting does not affect the acceptance
of his sacrifice.
If someone needed to cut some of his hair or nails because of being
wounded or because his nail was broken and he needs to cut it or cut
part of his skin that harms him, it is alright to do so. It should be
noted that this ruling includes the one who wanted to slaughter a
sacrifice for himself or on behalf of another person, but the one who
was assigned as a proxy by another person by virtue of authorization
or a will is not included in this ruling.
The people on whose behalf the sacrifice is slaughtered are not
required to refrain from cutting their hair or nails. The proof of
this is that the Prophet,, used to offer a sacrifice on behalf of his
family )the family of Muhammad( and it was not narrated that he used
to forbid them from cutting their hair or nails.
Fulfill this great rite and do not be among those who are deprived;
who spend a lot and slaughter sacrifices all the year, but who become
lazy when the time of'Eedcomes. Be keen on doing good and righteous
deeds such as maintaining kinship ties, visiting relatives, abandoning
hatred, envy and grudges as well as purifying your heart, being kind
to the poor, the needy and the orphans by helping them and making them
happy.

Eid Mubarak, have a blessed and happy Eid!

Eid Mubarak to all ourfaithful readers, first time visitors, brothers
and sisters, and friends!
~
I thank Allah that I am alive to see another sunrise, to see my
daughter laugh and learn,to enjoy all the blessings that Allah has
given me, and to have another day to ask Allah's forgiveness, pray,
work, and think. Another day to strive to be a better Muslim, a better
father, and a betterhuman being.
We Muslims are people of patience and truth, and if we adhere to that
path then Allah will never abandon us, rather He willguide us, ease
our hearts, and open opportunities for us.
On this day of celebration,may Allah ease the hearts of all who are
suffering, replace pain with comfort and joy, sickness with health,
oppression with liberation, tyranny with freedom, and fill our hearts
with the hope and tawakkul (trust in Allah) that is sorely needed by
our Ummah.

Dought & clear, - Reciting the Basmalah in the prayer.

Must he say "Bismillahi rahman nirahim" quietly after finishing
al-fatihah in order to begin the sura he will recite? What if he
begins reciting in the middle of a sura?.
Praise be to Allaah.
Reciting the Basmalah (i.e., the phrase "Bismillaah ir-Rahmaan
ir-Raheem(in the name of Allaah, the most Gracious, the Most
Merciful)" is mustahabb (encouraged), not obligatory. It is mustahabb
if you are going to recite a soorah from the beginning, so the
worshipper says it before al-Faatihah. With regard to the soorah after
al-Faatihah, if he is reciting it from the beginning of the soorah,
then he should say the Basmalah, apart from Soorat al-Tawbah, because
the Basmalah is not recited at the beginning of it. If he is reciting
from the middle of a soorah, then it is not mustahabb to recite the
Basmalah.
The Standing Committee said:
The sound Sunnah indicates that the Prophet(peace and blessings of
Allaah be upon him) recited the Basmalah in prayer before al-Faatihah
and before other soorahs, apart from Soorat al-Tawbah, but he did not
recite it out loud in the prayers in which he recited Qur'aan out
loud.
Fataawa al-Lajnah al-Daa'imah, 6/378
They also said:
It is prescribed to recite the Basmalah in every rak'ah before
al-Faatihah and before every soorah apart from Soorat Baraa'ah (i.e.,
Soorat al-Tawbah).
Ibid.
And they said:
If (the worshipper) is going to recite a soorah after al-Faatihah, he
should recite the Basmalah silently beforehand. But if he is going to
recite a brief passage from the middle or end of a soorah, then it is
not prescribed for him to recite the Basmalah.
Fataawa al-Lajnah al-Daa'imah, 6/380
And Allaah knows best.

Dought & clear, - Guidance of the Prophet (peace and blessings of Allaah be upon him) regarding Eid prayers

I would like to know the guidance of the Prophet (peace and blessings
of Allaah be upon him) regarding Eid prayers.
Praise be to Allaah.
The Prophet(peace and blessings of Allaah be upon him) used to offer
the Eid prayers in the prayer-place (musalla). There is no report of
his offering the Eid prayer in his mosque.
Al-Shaafa'i said inal-Umm: It was narrated that the Messenger of
Allaah(peace and blessings of Allaah be upon him) used to go out on
the two Eids to the prayer-place in Madeenah, as did those (caliphs)
who came after him, unless there was an excuse such as rain etc. The
people of other lands did likewise, apart from the people of Makkah.
He used to wear his most beautiful garments to go out to pray. He had
a suit (hullah) which he would wear for Eid and Jumu'ah (Friday
prayer). A hullah is a two-piece suit of the same kind of fabric.
He used to eat dates before going out on Eid al-Fitr, and he would eat
an odd number of them.
Al-Bukhaari (953) narrated that Anas (may Allaah be pleased with him)
said: The Messenger of Allaah(peace and blessings of Allaah be upon
him) did not go out on the morning of Eid al-Fitr until he had eaten
some dates, and he would eat an odd number.
Ibn Qudaamah said: We do not know of any differing opinion concerning
the fact that it is mustahabb to eat early on the day of Eid al-Fitr.
The reason for eating before the prayer is so that no one will think
that it is essential to fast until the prayer has been offered.
And it was said that this was in order to hasten to obey the command
of Allaah Who enjoined breaking the fast after He enjoined fasting.
If no dates are available, he should have something else for
breakfast, even if it is only water, so that he can fulfil the Sunnah
in principle, which is to have something for breakfast before praying
on Eid al-Fitr.
With regard to Eid al-Adha, the Prophet(peace and blessings of Allaah
be upon him) used not to eat anything until he came back from the
prayer-place, then he would eat some of the meat of his sacrifice.
It was narrated that he used to do ghusl for both Eids. Ibn al-Qayyim
said: Two weak (da'eef) hadeeths have been narrated concerning this…
but it was proven from Ibn 'Umar, who was very keen to follow the
Sunnah, that he used to do ghusl before going out on the day of Eid.
And he(peace and blessings of Allaah be upon him) used to go out to
the Eid prayer walking, and come back walking.
Ibn Maajah (1295) narrated that Ibn 'Umar said: The Messenger of
Allaah(peace and blessings of Allaah be upon him) used to go out to
the Eid (prayer) walking and come back walking. Classed as saheeh by
al-Albaani inSaheeh Ibn Maajah.
Al-Tirmidhi (530) narrated that 'Ali ibn Abi Taalib said: It is Sunnah
to go out to the Eid (prayer) walking. Classed as hasan by al-Albaani
inSaheeh al-Tirmidhi.
Al-Tirmidhi said: Most of the scholars followed this hadeeth and said
that it is mustahabb for a man to go out to the Eid (prayer) walking.
It is mustahabb for him not to ride unless he has an excuse.
When the Prophet(peace and blessings of Allaah be upon him) reached
the prayer-place, he would begin the prayer with no adhaan or iqaamah,
and without saying "Al-salaatu jaami'ah(prayer is about to begin)."
The Sunnah is not to do any of these things.
And he did not offer any prayer in the prayer-place before or after
the Eid prayer.
The Prophet(peace and blessings of Allaah be upon him) would start
with the prayer, before the khutbah. He prayed two rak'ahs, with seven
consecutive takbeers in the first rak'ah, including takbeerat
al-ihraam (the takbeer with which the prayer begins), and a brief
pause between each two takbeers. There is no report of him saying any
particular dhikr between the takbeers, but it was narrated that Ibn
Mas'ood would praise Allaah and send blessings upon the Prophet(peace
and blessings of Allaah be upon him).
But Ibn 'Umar, who was always keen to follow the Prophet(peace and
blessings of Allaah be upon him), used to raise his hands with each
takbeer.
When he had completed the takbeers, he would start to recite. He would
recite al-Faatihah then reciteQaf wa'l-Qur'aan il-majeed(Soorah Qaaf
50) in the first rak'ah andAqtarabat il-saa'ah wa anshaqqa
al-qamar(Soorat al-Qamar 54) in the other. Sometimes he recitedSabbih
isma rabbika al-A'la(Soorat al-A'laa 87) andHal ataaka hadeeth
al-ghaashiyah(Soorat al-Ghaashiyah 88). Both were narrated in saheeh
reports, but no other soorahs are mentioned in saheeh reports. When he
had finished reciting he would say takbeer and bow. When he had
finished bowing and prostrating and had stood up again, he would say
five takbeers. When he had completed the takbeers he would start to
recite again. The takbeer was the first thing that he would do in each
rak'ah and his recitation was followed by rukoo' (bowing).
Al-Timridhi narrated from the hadeeth of Katheer ibn 'Abd-Allaah ibn
'Amr ibn 'Awf, from his father, from his grandfather, that the
Messenger of Allaah(peace and blessings of Allaah be upon him) recited
takbeer in the Eid (prayer), seven times in the first rak'ah before
reciting Qur'aan and five times in the second rak'ah before reciting
Qur'aan. Al-Tirmidhi said: I asked Muhammad – i.e., al-Bukhaari –
about this hadeeth and he said: There is nothing more sound than this
concerning this topic. And I say likewise.
When the Prophet(peace and blessings of Allaah be upon him) had
finished the prayer, he would move away and stand facing the people,
with the people sitting in their rows, and he would address them,
preaching and exhorting, with commands and prohibitions. If he wanted
to dispatch anyone on a mission he would do so, and if he wanted to
enjoin anything he would do that.
There was no minbar on which he would stand, and the minbar of
Madeenah was not brought out. Rather he would address them standing on
the ground. Jaabir said: I attended Eid prayer with the Messenger of
Allaah(peace and blessings of Allaah be upon him). He started with the
prayer before the khutbah, with no adhaan and no iqaamah, then he
stood, leaning on Bilaal, and enjoined us to fear and obey Allaah. He
preached to the people and reminded them, then he went over to the
women and preached to them and reminded them. Agreed upon.
Abu Sa'eed al-Khudri (may Allaah be pleased with him) said: The
Prophet(peace and blessings of Allaah be upon him) used to go out on
the day of al-Fitr and al-Adha to the prayer place. He would start
with the prayer, then he would go and stand facing the people, with
the people sitting in their rows… This hadeeth was narrated by Muslim.
The Prophet(peace and blessings of Allaah be upon him) started all his
khutbahs with praise of Allaah. It is not narrated even in one hadeeth
that he started the khutbah of Eid with takbeer. Rather Ibn Maajah
narrated in hisSunan(1287) that Sa'd al-Qaraz, the muezzin of the
Prophet(peace and blessings of Allaah be upon him) said: The
Prophet(peace and blessings of Allaah be upon him) used to say the
takbeer between the two sermons and he used to say takbeer a great
deal throughout the khutbah of Eid. This was classed as da'eef by
al-Albaani inDa'eef Ibn Maajah. Although the hadeeth is da'eef, it
does not indicate that the Prophet(peace and blessings of Allaah be
upon him) used to begin his khutbah with takbeer.
It says in Tamaam al-Mannah: Although it does not indicate that it is
prescribed to begin the Eid khutbah with takbeer, its isnaad is da'eef
and includes one man who is da'eef (weak) and another who is majhool
(unknown), so it is not permissible to quote it as evidence that it is
Sunnah to say takbeer during the khutbah.
Ibn al-Qayyim said:
People differed as to how the khutbah on Eid and on the occasion of
prayers for rain (istisqa') should begin. It was said that they should
begin with takbeer and it was said that the khutbah of istisqa' should
begin with prayers for forgiveness, and it was said that they should
begin with praise. Shaykh al-Islam Ibn Taymiyah said: this is the
correct view. The Prophet(peace and blessings of Allaah be upon him)
used to begin all his khutbahs with praise of Allaah.
The Prophet(peace and blessings of Allaah be upon him) granted a
concession allowing those who attended the Eid prayers either to sit
and listen to the khutbah, or to leave.
Abu Dawood (1155) narrated that 'Abd-Allaah ibn al-Saa'ib said: I
attended Eid (prayer) with the Messenger of Allaah(peace and blessings
of Allaah be upon him), and when he had finished the prayer he said:
"We are going to deliver the khutbah, so whoever wants to sit and
listen to the khutbah, let him do so, and whoever wants to leave, let
him go." Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
The Prophet(peace and blessings of Allaah be upon him) used to vary
his route on the day of Eid. He would go by one route and come back by
another.
Al-Bukhaari narrated (986) that Jaabir ibn 'Abd-Allaah said: On the
day of Eid, the Prophet(peace and blessings of Allaah be upon him)
would vary his route.

Dought & clear, - She gets yellowish and brownish discharge before and during her period, and that may lastall month

I am not married and my period comes regularly every month. But my
problem is that it starts off yellow, tinged with beige and brown, and
sometimes goes on for three or four days with pain in the lower
abdomen, intense agitation and bad mood. Then it becomes black for one
or two days at the most, then red blood comes for between five and
seven days, then it goes back to a brown colour, then yellow, then
after one or two days of the yellow discharge, sometimes there is a
white discharge, the sign of purity (end of the period), or sometimes
the yellow discharge continues until the next period, i.e., it lasts
for a month.
My question is: when should I pray and when should I stop praying?
When should I fast and when should I not fast?
Praise be to Allah.
Firstly:
The yellowish or brownish discharge that precedes the blood is not
regarded as the menses; the same applies to that which comes after
seeing the white discharge (that signals the end of the period),
because Umm Salamah (may Allah be pleased with her) said: "We used not
to regard the yellowish brownish discharge after the white discharge
(that signals the end of the period) as being of any significance."
Narrated by Abu Dawood, 307; classed as saheeh by al-Albaani inIrwa'
al-Ghaleel, 199
With regard to yellowish and brownish discharge that comes after the
bleeding and before the white discharge (that signals the end of the
period), this is regarded as menses, because of the report narrated by
Maalik inal-Muwatta', 130, from Umm Salamah, according to which she
said: The women used to send to 'Aa'ishah, the Mother of the
Believers, small vessels containing the pieces of cotton on which
there were yellowish traces from the menstrual blood, and they would
ask her about praying, and she would say to them: Do not be hasty
until you see the white discharge, referring to that which signals the
end of the period.
This was also narrated by al-Bukhaari in a mu'allaq report (Kitaab
al-Hayd, Baab iqbaal al-Maheed wa idbaarihi; classed as saheeh by
al-Albaani inIrwa' al-Ghaleel, 198
Based on that, the yellowish or brownish discharge that lasts for
three or four days before the bleeding starts is not regarded as
menses, and you should not stop praying or fasting at that time.
The black blood and the red blood that comes after it, and the
yellowish discharge, are menses, until you see the white discharge or
complete dryness.
If you see the white discharge or complete dryness, any discharge
after that, yellowish or brownish, is not regarded as menses.
Please see questions no. 171945, 157020and 82507
Secondly:
If the red blood continues, or the yellowish or brownish discharge
that come after it, before the white discharge or complete dryness
appear – if that goes on for longer than fifteen days, then you
aremustahaadah(i.e., experiencingistihaadahor irregular, non-menstrual
bleeding), according to the majority of scholars. Some scholars say
that istihaadah cannot be proven unless that continues for the entire
month or for the entire month apart from two or three days. This is
the view favoured by Shaykh al-Islam Ibn Taymiyah and those who
followed him and those who do not think there is any maximum length
for the menses, and their view is closer to the apparent meaning of
the evidence.
If it becomes clear that you are experiencing istihaadah, then in the
following months you should act in accordance with your cycle as it
was in the past. So you should stop praying and so on for the duration
of bleeding, until the appearance of the white discharge (signalling
the end of the period) that you mentioned in your question, then you
should do ghusl. For example, if your period, before experiencing
istihaadah, used to last for ten days, then you should do ghusl after
the tenth day, and do wudoo' at the time of each prayer.
A woman who did not have a regular cycle before experiencing
istihaadah should base her actions on differentiating between
different kinds of bleeding. This has been explained in the answer to
question no. 68818
Our advice to you is to consult a specialist doctor for treatment of
these ongoing discharges.
And Allah knows best.

Some Foreseen Events in the life of Nargis Khatoon (sa)

Shaikh Tabarsi, one of the great scholars and traditionists of the
fifth century, in his book titled Al-Gaiba (Seclusion ) reported Bishr
Al-Ansari (a servant of 10th Imam, Imam Ali Al-Naqi (as)) as saying
that one day, Imam Ali Al-Naqi (as) called him and said: "O' Bishr,
you are from the Ansars (inhabitants of Madina who believed in and
supported Prophet Mohammad (SAW) when he migrated from Makkah to
Madina in the early years of Islam) who have always been our loyal and
our trustworthy through generations, therefore I want to exalt you and
chasten you with the honor of carrying out a furtive mission."
Bishr Al-Ansari said that he became very anxious as Imam Ali Al-Naqi
(as) wrote a letter in Roman language, closed it and affixed his seal
on it. Then he took out a yellow bundle containing 220 golden Dinars.
Imam Ali Al-Naqi (as) handed me the gold bundle and the letter telling
me to go to Baghdad and to be near the crossing of Euphrates there in
the morning of so and so day. Imam Ali Al-Naqi (as) said: "when you
see the arrival of ships with many captive women brought in for sale
as slave girls, stay put as various panders for the Abbasid and a
number of young Arab buyers gather around. Watch from distance a slave
trader by the name of Umar bin Yazid Al-Nakhas, until he brings out a
slave girls wearing silk and looks so and so. She will refuse to take
the veil off her face, she will decline to show herself off or even
let anyone touch her. She will cry out in Roman language to save her
chastity from being attacked."
Imam Ali Al-Naqi (as) added: "One buyer will admire her chastity and
offers the salve trader 300 Dinars to buy her from him. She will say
to him: I have no desire for you even if you wore King Solomon's
clothes and owned a kingdom like his, so do not waste your money on
me. The slave trader will say to her: What's the idea? You are to be
sold anyhow. She would reply: Why the hurry? I will choose a buyer
whom my heart likes and accepts his loyalty and honesty. Then you
approach the slave trader and tell him that you have a letter from a
nobleman written in Roman language and inscription describing his
generosity, loyalty, benevolence and noblesse. Show her this letter,
and that if she tends to accept the vices of the writer, then you
could buy her for him."

Thirteenth Infallible Description:

Name:HasanTitle:Al-Askari
Designation:11thImamKunyat:Abu Muhammad
Father:Ali Ibne MuhammadMother:Saleel/Hadeesa Khatoon
Born:8thRabi'a 2 232 AH (846 AD)Died:8thRabi'a 1 260 AH (874 AD)
Martyred:Poisoned by Mo'tamadBuried:Samarra, Baghdad
Lived:28 years Details1 Details2
Thirteenth Infallible Sayings:
*.Your guaranteed sustenance (Rizq) should not take you away from
fulfilling your religious duties.
*.Generosity has a limit, which when crossed becomes extravagance;
caution has a limit which when crossed becomes cowardice; thriftiness
has a limit, which when crossed becomes miserliness; courage has a
limit, which when crossed becomes fool-hardiness. Let this moral
lesson suffice: refrain from doing anything which you would disapprove
of if done by someone else.

Hajj, - Virtues of Udhiyyah – Sacrifice

*."Sacrificing (animals) has been ordained on every Ummah so that the
Name of Allah is mentioned on these particular animals which Allah has
bestowed on them…" (Surah An'aam)
*."We have made the sacrifice of camels and cows among the salient
features of (the Deen) of Allah. There is benefit in it for you."
(Surah Hajj)
*."Neither the flesh (of the sacrificed animals) nor their blood reach
Allah. But, it is your taqwa (piety and sincerity of heart) which
reaches Him. Convey glad tidings to the sincere ones." (Surah Hajj)
*."Perform Salaat for your Rabb and sacrifice (animals)." (Surah Kauthar)
*."Truly my prayer, my sacrifice, My life and death, are all for
Allâh; the Rabb of the Worlds."
*.Hadhrat Ayesha (radiallahu anha) narrates that Rasulullah
(Sallallahu Alayhi Wasallam) said: "During the days of Qurbaani there
is no deed of man more loved by Allah Ta'ala than sacrificing of
animals. On the Day of Qiyaamah the sacrificed animal will arise with
its horns, hair and hoofs. Allah Ta'ala accepts the sacrificed animal
before the blood reaches the ground. Therefore, render the Qurbaani
wholeheartedly and happily." ( Ibn Majah, Tirmizi, Hakim)
*.Hadhrat Zaid bin Arqam (radiallahu anhu) narrates that the Sahaabah
enquired from Rasulullah (Sallallahu Alayhi Wasallam) about the
Qurbaani practice. Rasulullah (Sallallahu Alayhi Wasallam) said: "It
is the way of your father, Ibraheem (alayhis salaam)." The Sahabah
asked: "What will we acquire by it?" Rasullullah (Sallallahu Alayhi
Wasallam) replied: "A good deed (is recorded for you) in return for
every hair (on its body)." The Sahaabah asked: "0 Rasulullah! If there
is wool on the body?" Rasulullah (Sallallahu Alayhi Wasallam) said: "A
good deed in return for every strand (of wool on its body)." (Hakim,
Ibn Majah)
*.Hadhrat Ali (radiallahu anhu) narrates that Rasulullah (sallallahu
alayhi wasallam) said to Faatimah (radiallahu anha): "0 Faatimah! Get
up and be present at your Qurbaani (when it is about to be
slaughtered). All your sins are forgiven as the first drop of its
blood reaches the earth. Rememberthat on the Day of Qurbaani its flesh
and blood will be brought and after increasing it by seventy times, it
will be placed in your Scale of good deeds." Its flesh and blood will
be brought and after increasing it by seventy times, it will be placed
in your Scale of good deeds." Hadhrat Abu Saeed (radiallahu anhu)
asked: "0 Rasulullah! Is this reward exclusive for the Family of
Muhammad? Truly, they deserve such great thawaab-or is this thawaab
for all Muslims as well?" Rasulullah (sallallahu alayhi wasallam)
said: "For the Family of Muhammad as well as for all Muslims in
general." (Isbahaani)
*.Hadhrat Husain Ibn Ali (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam) said: "The Qurbaani rendered
wholeheartedly, happily and with sincerity of intention will on the
Day of Qiyaamah be a shield against Jahannum for the sacrificer."
(Tibrani)
*.Hadhrat Abu Hurairah (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam) said: "He who is by the means but does
not render the Qurbaani, should not come to our place of Eid Salaah."
(Targheeb)
*.Hadhrat Abu Talha (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam) sacrificed one sheep for himself and one
sheep on behalf of his Ummah. In this regard Rasulullah (sallallahu
alayhi wasallam) said: "This Qurbaani is for the one in my Ummah who
believes in me and who acknowledges me." (Musali, Kabiri, Ausat)
*.Hadhrat Abu Hurairah (radiallahu anhu) narrates that Rasulullah
(sallallahu alayhi wasallam) said: "Fatten your animals (of
sacrifice-feed them well), for they will be your mounts on the Siraat
(the Bridge over Jahannum)." (Kanzul Ummaal)
*.There is nothing dearer to Allah during the days of Qurbani than the
sacrificing of animals. The sacrificed animal shall come on the Day of
Judgement with its horns, hair, and hooves (to be weighed). Allah
accepts the sacrifice before the blood reaches the ground. Therefore
sacrifice with an open and happy heart. (Tirmizi, Ibne Majah)
*.Hadhrat Husain bin Ali(radhiyallahu anhu) reported that
Rasulullah(sallallahu alaiyhi wassallam) said that: " Whosoever
sacrifices with sincerity and for virtue, will enjoy this sacrifice as
the cause of safety from Jahannam." (Tabraani)
*.Hadhrat Abdullah bin Abbas(radhiyallahu anhu) reported that
Rasulullah(sallallahu alaiyhi wassallam) said that: " The best
expenditure on the Day of Eid-ul-Adha is to spend one's money in
sacrifice." (Tabraani, Isbahaani)
*.Hadhrat Ayesha(radhiyallahu anha) reported that
Rasulullah(sallallahu alaiyhi wassallam) said that: " For every hair
of sacrifice, one virtue is recorded." (Tirmizi)

Hajj, - Virtues of Zam Zam Water

The water of Zam-Zam has countless of virtues and it is extremely pure
and clean. It is the most blessed and purest of all waters on earth.
Allama Taahir Karwi, writes in this regard:
1.The inception of this well was owing to Hadhrat Ismaeel (alaihimus
salaam) and his mother Hadhrat Haajira (R.A).
2.Its coming into existence was owing to the intervention of Hadhrat
Jibraeel (alaihis salaam).
3.Its position is upon the most blessed place on earth, i.e. near the
Kaaba Shareef and within the Haram.
4.This well is surrounded by three such sacred places, viz. Hajre
Aswad, Safa and Marwah which grants it virtue (over all other wells).'
5.This is such blessed water, from which Prophets, Pious and
Allaah-fearing people have drank.
6.This such a pure water, with which, Hadhrat Jibraeel (alaihis
salaam) bathed the pure heart of Nabi (sallallahu alaihi wasallam).
7.This water also has this virtue that Rahmatul lil ' Aalameen,
MuhammadMustafa (sallallahu alaihi wasallam), twice rinsed his blessed
mouth in the bucket of its well, thereby granting it the virtue of
having the effect of his Mubarak mouth.
8.The world over, this is such a blessed water, that it has been
praised by the most Truthful of all the truthful people (sallallahu
alaihi wasallam).
9.
Nabi (sallallahu alaihi wasallam) requested this water from
MakkahMukarramah, whilst he was stationed in MadinahMunawwarah.
Narrations, Incidents and Ahaadith on Zam- Zam
1.
It is reported from Hadhrat Jaabir (radhiayallahu anhu) that
Rasullullah(sallallahu alaihi wasallarn) said: "That person who has
completed seven Tawaafs of the Kaaba Shareef, then he performs 2
Rakaats Salaat behind the Maqaam-e-Ebrahim, and he has a drink of the
water of Zam-Zam, all his sins will be forgiven." (Tafseer Waahidi]
2.
Nabi Kareem (sallallahu alaihi wasallam) said: "The water of Zam- Zam
has a cure for all ailments. " [Dailami]
3.
Hadhrat Abdullaah lbn Abbaas (radhiyallahu anhu) reports that
Nabi(sallallahu alaihi wasallam) said: "The water of Zam-Zam is the
best water on the surface of the earth."
4.
Rasulullah (sallallahu alaihi wasallam) said: "The stomach of a
believer is satiated with the water of Zam-Zam, and the stomach of a
Munaafiq is not satiated." It is as though this is a sign of
hypocrisy.
5.
Rasulullah (sallallahu alaihi wasallam) said: "For whatever object
Zam-Zam is drunk, that object will definitely be fulfilled. If one
drinks it with the purpose of being cured, then Allaah Ta'ala will
grant cure for the drinker, or if one drinks it for his thirst to be
removed then Allaah Ta'ala will remove his thirst. Because it is the
well of Jibraeel (alaihi salaam), and with it Allaah Ta'ala quenched
the thirst of Hadhrat Ismaeel (alaihi salaam).
6.
Once Rasulullah (sallallahu alaihi wasallam) came to the well of
Zam-Zam. A bucket was taken out for him. Rasullullah (sallallahu
alaihi wasallam) drank from it, and he rinsed his mouth therein. It is
reported in another narration that Nabi (sallallahu alaihi wasallam)
washed his blessed face therein and rinsed his mouth. It is reported
that Hadhrat Abbaas (radhiayallahu anhu) took out the bucket for Nabi
(sallallahu alaihi wasallam).
7.
It is reported from Hadhrat Abdullaah Ibn Abbaas(radhiyallaahu anhu)
that Rasulullah(sallallahu alaihi wasallam) said: "Fever is from the
fire of Jahannam, hence cool it off with the water of Zam-Zam. "
8.
Rasulullah (sallallahu alaihi wasallam) said: "Gazing upon five things
is also an lbaadat,- The Qur'aan Majeed, Kaaba Shareef, one's parents,
the face of an Aalim and Zam-Zam. To look upon Zam-Zam, one's sins are
forgiven."
9.
Hadhrat Ali (radhiayallahu anhu) reports that amongst all the cities,
two cities are the best. Makkah Mukarramah, and that city, wherein
Hadhrat Aadam (alaihis salaam) came down. Two cities are the worst;
'Ahqaaf' and 'Hazre Maut'. The best well is that of Zam-Zam and the
worst is 'Barhowt', wherein the bodies of the Kuffaar were thrown.
10.
It is reported from Ibn Jareej that the best water on earth is the
water of Zam-Zam, and the worst water is the water of the well of
Barhowt, which is situated in the valley of Hazre Maut.
11.
It is reported frorn Hadhrat Abdullaah Ibn Abbaas (radhiyallahu anhu):
"Perform Salaat in the place of the chosen ones and drink from the
drink of the pious." He was asked; "What is the Prayer- place of the
chosen ones?" He replied: "Below the Mezaab-e- Rahmat(below the water
out-let in the Harem)." He was asked about the drink of the pious, to
which he replied;'The water of Zam-Zam."
12.
Abdul Aziz bin Rawaad says that there was once a pious shepherd, who
drank from Zam-Zam whenever thirst overcame him. He would derive
therefrom the taste, pleasure and effects of milk. When he took from
the water of Zam-Zam for wudhu for Salaat, then he would get the
effects of water.
13.
Sheikh-ul-islaam Siraajud Deen Balqini (rahmatullahi alaih) mentions
that the water of Zam-Zam is even more virtuous than the water of
Kauther, because the blessed heart of Nabi (sallallahu alaihi
wasallam) was washed in this water, and it is not possible that Nabi
(sallallahu alaihi wasallam) heart be washed except with the best of
waters.
14.
It is reported in one narration that the person in whose stomach
enters the water of Zam-Zam, will never enter jahannum, because the
Fire and Zam-Zam can never be in one and the same place.
15.
It is reported from Hadhrat Abdullaah Bin Umar (radhiyallahu anhu)
that the water in the well of Zam-Zam which comes from the direction
of Hajre Aswad is actually a spring from Jannat.
16.
Sayyidinah Abu Zarr Ghifaari (radhiyallahu anhu) reports the incident
of his acceptance of Islaam, when he came to Makkah, thus: "When I
heard of the announcementof Nabuwwat of Rasulullah (sallallahu alaihi
wasallam), then I went to Makkah, and enquired about him(sallallahu
alaihi wasallam). The people attacked me, with the result I fell down
unconscious. When I regained consciousness, I ran to the Kaaba Shareef
and hid behind the Ghilaaf. At times during the night I saw Nabi
(sallallahu alaihi wasallam) making Tawaaf of the Kaaba, and I even
made Salaam to him. Once, Nabi (sallallahu alaihi wasallam) asked me
when I had come here. I replied that it has been thirty days since my
arriving there. He asked me who was supplying me with food; I replied
that besides the water of Zam-Zam, I had no other source of
nourishment. Nabi (sallallahu alaihi wasallam) replied that surely
this was blessed and it was the best food of all foods."
17.
Hadhrat Rabaah reports from Hadhrat Aswad: "He mentions that once such
a stage passed him while in Makkah that for three days he had no food.
He spent his time at the well of Zam-Zam, drinking therefrom. He says
that he derived the pleasure and effects of milk from this water "
18.
Mufti Abu Bakr Umar Ma'roof Shaneeni, who was frorn amongst the top
Ulama of Yemen, states that a person was afflicted with a serious
illness. His illness took a bad turn. He went to a doctor, who turned
hirn away due to the very serious nature of the illness, and said that
this person had no rnore than three days to live. When the patient
heard this, it was as tough the earth beneath him had opened up. He
turned away thoroughly dejected. Allaah Ta'ala placed this thought in
his mind that why should he not drink from the water of Zam-Zam,
because Nabi (sallallahu alaihi wasallam) said that it was a water
which had Shifaa (cure). With this intention he left Yemen and arrived
in Makkah. He drank Zam-Zam water to his fill. He felt that something
was breaking in his stomach. Immediately he left the Haram and went to
relieve himself. He had a bout of diarrhea. He went and drank Zam-Zam
water for a second time and again had a bout of diarrhea. He stayed
for a few days in Makkah. After Allaah Ta'ala had granted him cure, he
returned to his home country and presented himself before the doctor.
The doctor was surprised and asked him if he was the very same person
who had the certain disease. He replied in the affirmative. The doctor
asked him what medicine he had used. He indicated that he had been
cured through the Barkat of the water of Zam- Zam.
19.
In the same way a blind person drank from the water of Zam-Zam and put
some on his eyes. Allaah Ta'ala granted his sight.
20.
Allama Zahni states in 'Tabqaat' that when Sheikh Khatieb Saghdaadi
went for Haj, then he drank thrice from the well of Zam-Zam, and he
asked Allaah Ta'ala for three of his needs. Allaah Ta'ala fulfilled
all three of his needs through the Barkat of Zam-Zam.
21.
Allama Taajudeen Subki (rahmatullahi alaih) writes in 'Tabqaat':
"Allama Muhammad Bin Ishaq Bin Khuzaima was asked: 'Where did you
attain such heights in knowledge?' he replied that Nabi (sallallahu
alaihi wasallam) said that for whatever purpose the water of Zam-Zam
is drunk, that will be fulfilled. Hence, he says, he drank it with the
du'aa of acquiring knowledge, and Allaah Ta'ala fulfilled his desire.
"
22.
Sheikhul lslaam Ibn Hajar (rahmatullahi alaih) states that when he was
still a student of Hadith when he drank Zam-Zam and made du'aa that
Allaah Ta'ala make him an excellent Haafiz of Hadith like Allama
Zahri. He says that 20 years later he made Hajj, and he felt that
Allaah Ta'ala had granted him progress in his knowledge. He says that
he made a du'aa then, that Allaah Ta'ala grant him higher stages in
rank. He said that he had hope Allah Ta'ala will surely fulfill that
duaa.

Hajj, - Virtues of Performing Hajj

Hazrat Abu Huraira(radhiyallahu anhu) reports that
Rasullullah(Sallallahu Alaiyhi Wassallam) said: "Whoever performs Hajj
for the sake of pleasing Allah and therein utters no word of evil, nor
commits any evil deed, shall remain from it as free from sin as the
day on which his mother gave birth to him.'
Hazrat Abu Huraira(radhiyallahu anhu) reports that
Rasullullah(Salallahu Alaiyhi Wassallam) said: "Verily there shall be
no reward for a righteous pilgrimage except Jannah"
Hazrat Ayesha(radhiyallahu anha) reports that Rasullullah(sallallahu
alaiyhi wassallam) said: "There is no day in which Allah sets free
more souls from the fire of hell than on the day of Arafaat. And on
that day Allah draws near to the earth and by way of exhibiting His
pride remarks to the Angels: "What is the desire of these servants of
mine."
"Hazrat Talhaa(radhiyallahu anhu) reports that Rasullullah(Salallahu
Alaihi Wassallam) said: "Apart from the day of the battle of
Badrthere is no day on which the Shaytaan is seen more humiliated,
more rejected. More depressed and more infuriated, than on the day of
Arafaat, and indeed all that is only because of beholding the
abundance of descending mercy (on that day) and Allah's forgiveness of
the great sins of the servants". (Mishkaat)
Hazrat Ibn Shimaastah(radhiyallahu anhu) reports we were present
around Hazrat Amr Ibn al-Aas(radhiyallahu anhu) before he passed away.
He cried for a long time and then related the story of his embracing
Islam. He said: "When Allah caused Islam to enter my heart, I came to
Rasullullah(sallallahu alaiyhi wassallam) and said: 'O messengerof
Allah, put forth your hand that I may swear allegiance. 'When
Rasullullah(sallallahu alaiyhi wassallam) stretched forth his hand, I
withheld mine. Rasullullah(sallallahu alaiyhi wassallam) inquired:
"What troubles you 'O Amr?" I said: I went to make a condition that
Allah shall forgive my previous sins". Rasullullah(sallallahu alaiyhi
wassallam) replied: 'O Amr, do you then not know that Islam washes
away all sins committed in disbelief, and that the Hijrat (migration)
washes away all sins committed before Hajj?"
Hazrat Sahl bins Sa'ad(radhiyallahu anhu) reports that
Rasullullah(Salallahu Alaihi Wassallam) said: "When a Muslimshouts
Labbaik, then verily every stone, tree and all the ground to his right
and to his left recites the same, and this continues till that cry
reaches the end of the earth".
Hazrat Abu Moosa(radhiyallahu anhu) reports that
Rasullullah(sallallahu alaiyhi wassallam) said: "The Hajji shall
intercede on behalf of four hundred families or he said four hundred
people from his family, and verily does he return from Hajj (sinless)
as on the day his mother gave birth to him."
Hazrat Ibn Umar(radhiyallahu anhu) report that Rasullullah(sallallahu
alaiyhi wassallam) said: "When you meet a Hajji (on his way home) then
greet him, shake hands with him and ask him to beg forgiveness of
Allah on your behalf before he enters his home, for his prayer for
forgiveness is accepted since he is forgiven by Allah for his sins."
Hazrat Buraidah (radhiyallahu anhu) reports that
Rasullullah(sallallahu alaiyhi wassallam) said: "The expenses incurred
during Hajj is like that incurred in Jihaad; rewarded seven hundred
times."
Hazrat Jaabir(radhiyallahu anhu) reports that Rasullullah(sallallahu
alaiyhi wassallam) said: "A Hajji never becomes poor and destitute."
Hazrat Aayesha (radhiyallahu anha) reports that she once sought
permission from Rasullullah(Salallahu Alaiyhi Wassallam) to go for
Jihaad. Rasullullah(Salallahu Alaiyhi Wassallam) replied: "You Jihaad
is Hajj."
Hazrat Ibn Abbaas(radhiyallahu anhu) reports that
Rasullullah(sallallahu alaiyhi wassallam) said: "Whoever desires to
perform Hajj, should hasten towards performing it."
Hazrat Abu Hurairah(radhiyallahu anhu) reports that
Rasullullah(Salallahu Alaihi Wassallam) said: "Whoever sets forth in a
journey to perform Hajj and passes away on route, for him shall be
written the reward of a Haaji until the day of Qiyaamah; and whoever
sets forth to perform Umrah and passes away on route, for him shall be
written the reward of a Mu'tamir until Qiyaamah; and whoever sets
forth on a journey to fight in the way of Allah and passes away on
route, for him shall be written the reward of a Mujaahid until the day
of Qiyaamah."
Hazrat Ibn Abbaas(radhiyallahu anhu) reports that a Sahabiyah (a
Muslim lady who saw Rasullullah(Salallahu Alaiyhi Wassallam) once said
to Rasullullah(Salallahu Alaiyhi Wassallam): "O Rasullullah(Salallahu
Alaihi Wassallam), the obligation of Hajj has come at a time now when
my father is a very old and weakly man. He is unable to remain seated
on a camel (or horse). Can I then proceed to perform Hajj on his
behalf?"
Rasullullah(Salallahu Alaiyhi Wassallam) replied: "Yes, you can."
Another Sahabi(radhiyallahu anhu) also came with a similar request: "O
Rasullullah(Salallahu Alaiyhi Wassallam), my sister made vow that she
would perform Hajj. Now she has passed away. What should we do?"
Rasullullah(Salallahu Alaiyhi Wassallam) replied: "Should she have
passed away while she owed someone something, would you have settled
that debt?"
The man replied: "Yes indeed."
Rasullullah (Sallallahu Alaiyhi Wassallam) said: "This is a debt due
to Allah. Settle it." (Mishkaat)
Hazrat Jaabir(radhiyallahu anhu) reports: "Verily Allah causes three
people to enter into Paradise through one Hajj; The deceased, (on
whose behalf this Hajj is being performed) the Haaji performing it and
he (the heir or others) who makes possible its performance (by
financial aid)."

Fathwa, - Watching Health Videos

Question:
Is it permissible to watch exercise videos where people are not fully
covered (as almost ALL exercise videos seem to be) for the purpose of
improving physical health?
Answer:
Walaikum assalam wa rahmatullah,
Watching videos is not integral to improving one�s physical health.
Rather, physical exercise is the means, and knowledge of it can be
reasonably sought through printed materials. Thus, it would not be
permitted to watch videos showing people who are improperly dressed.
And Allah alone gives success.

Fathwa, - I find it difficult to forget about a brother who is already engaged, what should I do?

Question:
I find it difficult to forget about a brother who is already engaged,
what should I do?
Answer:
Wa alaikum assalam,
There is a concept, which in Arabic is known as �istidraj� which
simply means something that is seen as good for a person is in reality
a source of misguidance. In the case you have described [f: details
omitted for privacy], it is possible that now that you want to
wholeheartedly improve yourself, that the Shaytan is attempting to
misguide you back into wrongful action by continuing your fascination
with this brother.
The right thing to do would be to continue to improve yourself through
any means possible, and to forget this other brother who is already
engaged. It is not an easy task, but there is a great deal of reward
in leaving something a person deems great purely for the sake of Allah
Most High. Insha Allah He Most High will help you through this time.
Until you are able to truly forget about this brother, you should
avoid seeing him if possible (i.e. don�t go anywhere he is known to
hang out at) and when he is present you should lower your gaze and not
look at him.
Make a great deal of supplication to Allah Most High, to only let you
do what is pleasing to Him, and to help you find a more suitable
brother. There are many good, pious brothers out there, it is only the
Shaytan who would like to make it seem like this brother may be the
best of them. Insha Allah may you find someone much better than this
person who will help you (as you help him) on the path to Allah.
If you have any further questions, you can contact me again. I know
this is a trying time and the advice I have given is easier said than
done, however it is what is best for you at this point in time given
that the brother is already engaged.

Fathwa, - I am in love with a Hindu girl who has a boyfriend

Question:
I am in love with a Hindu girl. She has a boyfriend with whom I am
pretty sure she has sexual relations. I have tried to forget her but
can't stop thinking about her. What can I do?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
Praise be to Allah, Lord of the Worlds. May the peace and blessing of
Allah be showered upon the Prophet Muhammad, his family, companions,
and those who follow them with sincerity.
First and foremost, turn to Allah. Only Allah can make you forget this
girl and heal the pain that you are feeling. I know it is difficult in
matters of the heart, but you need to be a little bit rational here.
Ask yourself why you love her. Is it for her character, her deen, or
her looks? She is Hindu. Have you thought about the ramifications for
your religion and your future if you were to pursue a relationship
with her? Would she make a suitable wife and raise Muslim children?
Also, there's the issue of virginity. Are you as a Muslim man willing
to deal with a woman that has a sexual history, especially when,
insha'Allah, you can find a woman that has remained chaste?
These are all issues that you need to consider. Insha'Allah, with much
prayer and striving toward Allah, it will be possible for you to find
someone much better. I know it is hard, but believe me, you can
recover and grow to love a Muslim woman who will make a much better
companion for you. Think about your future. And think about what type
of mother you would want for your own children.
If you have any contact with this girl, you need to cut that
immediately. Do not go to places or be with people that will remind
you of her. Try to focus on other things, your worship, your family,
your studies or work. If you focus on her, you will end up frustrated
and depressed.
Make salatul-hajah, a special prayer for needs and desires, and ask
Allah to send you someone better. Is it possible for you to talk to
your mother? She might be able to ease your heart. When you feel that
you are ready, ask your family and trusted friends to find a good
Muslim girl for you. There are many good sisters out there who need
good Muslim husbands.
Finally, pray to Allah to make your heart strong for the deen:
"Allahumma, ya muqallib al-qulub wa'l absar, thabbit qalbi ala
deenik." "O Allah, O Controller of the hearts and eyes, let my heart
hold fast onto your religion."
And Allah alone gives success.
And Allah knows best.

Articles, - A time for strengthening the family bond

The Prophetsaid:"No one who severs the ties of kinship will enter
Paradise."]At-Tirmithi[
The religion of Islam places great importance on maintaining the ties
of kinship between family members. All Muslims are to show kindness,
generosity, and respect toward both their nearest and most distant
relatives, whether they are Muslims or not. Allah Almighty places such
importance on maintaining the ties of kinship that whoever cuts off
the ties of their family, Allah Almighty cuts them off from Him. And
the Quran goes as far to say that the one who cuts off the ties of
kinship will be cursed.
Allah Almighty says in the Noble Quran )what means(:"But those who
break the covenant of Allah after contracting it and sever that which
Allah has ordered to be joined and spread corruption on earth – for
them is the curse, and they will have the worst home."]Quran 13:25[
These days are an excellent time to mend burnt bridges and reach out
to family members that you may have not seen in a long time or that
you are at odds with.
These blessed days serve to open our hearts and minds as we humble
ourselves before our Creator in sincere worship. Take the first step
in reconnecting with your kin for the sake of Allah Almighty and to
strengthen your family unit.
Take the First Step
Regardless of how much time has passed since you have seen a family
member or whatever transgression has made you keep your distance, use
this time to reach out to a relative that you have been estranged
from.
It's as easy as picking up the phone and inviting him or her to your
home for a meal or meeting in a neutral place, such as a cafe, for a
cup of coffee. The worst that can happen is that they turn you down or
hang up the phone on you. At least Allah Almighty will know that you
tried to fulfill your obligation of maintaining family ties.
But the best that can happen is that your desires for renewing the
relationship will be reciprocated.
Forgiveness is Key
There is no need to rehash the past once your estranged family member
is in your presence. Forgiveness is the key to reestablishing your
bond. So let bygones be bygones, even if in the innermost recesses of
your heart you still feel that your kinsman wronged you.
A perfect exemplar can be found in Abu Bakr, may Allah be pleased with
him. Word came to him that his very own cousin, whom he had been
giving much financial support, had publicly slandered his beloved
daughter 'Aa'ishah, may Allah be pleased with her. Abu Bakr, may Allah
be pleased with him, immediately stopped giving him charity. Allah
Almighty then revealed the celebrated verse )which means(:
"And let not those of virtue among you and wealth swear not to give
]aid[ to their relatives and the needy and the emigrants for the cause
of Allah, and let them pardon and overlook. Would you not like that
Allah should forgive you? And Allah is Forgiving and Merciful." ]Quran
24:22[
No sooner did Abu Bakr, may Allah be pleased with him, hear this than
he resumed his cousin's financial assistance, and, indeed, increased
it over what he used to regularly give him.
United We Stand
A family that stands together is far stronger than one splintered into
factions. So even if you are not at odds with one of your kin, you
might know of family members who are not preserving their ties of
kinship. You can do your part as a Muslim by acting as a mediator to
reunite them under the same flag of Islam.
It might be difficult at first, especially since human emotions like
pride and anger get in the way. But remind your family members that it
is really Satan stoking the flames of discontent and that they must
make peace against all odds to maintain the family bond. Should you
find the situation too volatile to handle on your own, con-tact your
local imam or someone in your community known to offer good help in
counseling to assist you in your endeavor.
Watch the Garden Grow
A family that is content with its members is like a garden that bears
the most beautiful fruit and flowers that the human eye has ever
beheld. As the discontent and anger melts away between kin, you will
start to see the flowers in your family's garden blossom to reveal the
beauty that Allah Almighty intended.
To keep that garden flourishing, weed out problems before they take
root and nip familial discord in the bud. Most importantly, water your
garden with lots of blessings from Allah, the All-Powerful, to keep
your family together.
Trust in Allah Almighty and supplicate Him for assistance to keep your
family thriving for many years to come.

Dought & clear, - Should the one who is slaughtering the sacrifice utter the intention at the time of slaughter?.

If the one who is slaughtering a sacrifice says, "This is on behalf of
So and so," i.e., he names the one on whose behalf the sacrifice is
being offered at the time of slaughter, is this uttering the
intention?.
Praise be to Allaah.
This is not uttering the attention, because if the one who is offering
the sacrifice says, "This is on my behalf and on behalf of my
household," he is stating what is in his heart. He has not said, "O
Allah, I want to offer a sacrifice," as would be said by the one who
wants to utter his intention. Rather he is only expressing what is in
his heart. The intention was already there, from the time he brought
the animal, lay it down and slaughtered it, so he had already formed
the intention. End quote.