The danger of changing the meaning of Allaah's Names and Attributes

When dealing with the issue of belief in Allah's Names and Attributes,
we have to bear in mind the following important points:
1( Placing Allah, The Most Exalted, above any likeness to human beings
and beyond any imperfections.
2( Belief in the Names and Attributes established in the Quran and
Sunnah )the sayings, actions and approvals of Prophet Muhammad(,
without ignoring them, expanding upon them, changing or overriding
them.
3( Abandoning any desire to discover the form of those attributes by
realizing the following:
A: The attributes of Allah Almighty bear no resemblance whatsoever to
any human attribute. Allah Says in the Quran )what means(:"There is
nothing like Him…"]Quran 42:11[
B: The only names and attributes to be ascribed to Allah Almighty are
those mentioned in the Quran and Sunnah.
C: We are required to believe in these names and attributes without
inquiring after their nature and manner or investigating their
essence.
This is so because attributes vary according to the self they
characterize; finding out how they manifest themselves depends upon
knowing the self and how it acts.
If someone were to ask: "How does Allah Almighty descend to the lower
heavens?" We would reply by asking: "What is His nature?" If the
questioner says, "I do not know Allah's nature", we say: "And we know
not how He descends!"
Tawheed of Names and Attributes is violated by the following:
1. Ta'teel )Negation(: This is done by negating Allaah's Names or
Attributes, and denying their existence in Allah. For instance,
negating the perfection of Allah by denying His Names and Attributes,
or negating the proper conduct towards Allaah by abandoning worship,
or barring the created from its Creator, such as those who deny the
fact that Allaah Almighty created the universe and claim that it
developed and evolved by itself.
The deviant Islamic sect who adopted this crooked creed is called
'Al-Jahmiyyah', the followers of Jahm Ibn Safwaan. They deny the
Attributes of Allah, the AlMighty and Exalted; in fact, their
extremists deny the Names and say: "It is not permissible to affirm a
Name or an Attribute of Allaah; for if you were to affirm a Name for
Him, you have likened Him with things with )similar( names, or an
Attribute, then you have likened Him with things of )similar(
attributes!! And whatever Allah assigns to Himself from the Names;
then it is just in a metaphorical sense; and not the case of actually
naming with these Names )literally(!!"
2.Tashbeeh )Resemblance(:This means to resemble the attributes of the
Creator to the attributes of the created as the Christians, Jews and
some deviant sects in Islam compare the face of Allah with the human
face, Allaah's Hand to the human hand and so on. ]Al-As'ilah
Wal-Ajwibah Al-Usooliyyah, p. 35[
The people who adopted this deviant creed affirm the attributes of
Allaah, and say: "It is a must to affirm the attributes of Allaah, as
He affirmed them for Himself", but they say: "Indeed they are like the
attributes of the creation."
So, these people went into extreme in affirmation, and the people of
At-Ta'teel went into extreme in elimination of seemingly
anthropomorphic Attributes.
So these people claimed: "It is a must for you to affirm the Face of
Allah, and this Face is like the Face of the most beautiful one from
the children of Aadam." They also claimed:"Because Allah addressed us
with what we understand and comprehend; )so Allah( said )what
means(:"...And remains the Face of your Lord full of Majesty and
Honour."]Quran 55:27[, so we do not understand or comprehend from the
Face except what we witness, and the best of what we see is the
human."
According to their claim - we seek refuge in Allah from such heresy -
)the Face of Allah( is like the best one of the human youth!! And they
claim that this is rationally logical!!
3.Tahreef )Distortion(:This is done through false interpretation or
change. For example, the change of the wordings of names and
attributes, by adding to them, subtracting from them or changing the
grammatical constructions, such as the verse )which means(:"And Allaah
spoke directly to Moosa )Moses(."]Quran 4:163( where the word Allaah
they claimed to be in the objective case, thus indicating that it was
Moosa may Allah exalt his mention who spoke to Allah and not vice
versa. Thus, they denied Allah's attribute of talking.
Al- Jahmiyyah also adopted this innovation through such claims as that
the Istiwaa' )Allah's Ascending above the Throne( means 'conquering
and having dominion over'; and like the saying of some of the
innovators that 'Anger' when referring to Allah means 'intending to
send blessings', all of which goes under Tahreef. The true saying,
however is that Istiwaa' means ascending and being above- as is clear
in the Arabic language. The Quran came to show that its meaning is
ascending and being above the Throne in a manner which befits Allaah's
Majesty and Greatness.
4.Takyeef)to try to describe "how" an Attribute is, e.g., to say: How
Allah's Hand is? It is like this and that, or: How His Descending is?
It is like this and that(: This is done by attempting to determine the
manner in which Allah's Attributes take form and also determining
their essence. The method of taking Names and Attributes mentioned in
the Quran and Sunnah at face value, without any comparison, change,
negation, nor give the "how of" is the method of the Companions may
Allah be pleased with them, their followers and those who followed
their followers, may Allah have mercy them.
Takyeef differs from Tamtheel and Tashbeeh in two ways:
1- Takyeef is to Relate How Something is, with restriction or not by
way of resembling. While Tamtheel and Tashbeeh indicate how something
is, in a restricted sense, by way of a likeness or resemblance
respectively. Takyeef is more general. All who do Tamtheel are doing
Takyeef. But vice versa is NOT the case.
2- Takyeef is Particular to Allaah's Attributes, while Tamtheel is
concerned with His Decree, Description and Self.
Ahlus-Sunnah Wal-Jamaa'ah )the mainstream moderate Muslims( affirm for
Allah -The Most Exalted -what He has affirmed for Himself in His Noble
Book, or what has been affirmed for Him by His Messenger Muhammadin
the authentic Sunnah, without Tamtheel. They free Allah - the Most
Exalted - from any resemblance to His creation, whilst also rejecting
and being free from Ta'teel.

What after Hajj?

Allaah The Almighty Legislated the acts of worship and obedience for
great wisdom and sublime objectives. No wonder, as they strengthen the
faith, purify the soul, correct the attitude and refine the morals. If
acts of worship did not achieve these objectives, then the Muslim
would not benefit from them properly. In such a case, acts of worship
might turn into lifeless rituals that one performs without any actual
influence on his reality and attitude.
This rule applies to Hajj. When the believer performs Hajj properly
realizing its objectives and feeling its meanings, it will be of great
influence upon him in this life and in the Hereafter.
Thus, dear pilgrim, Allaah The Almighty Honored you with the blessing
of visiting His House and Enabled you to perform His obligation.
Therefore, you have to stop and contemplate your conditions, review
the state of your heart and correct the course of your life.
The first thing you have to realize is the greatness of the blessing
that Allaah The Almighty Bestowed upon you when He Facilitated your
affairs and Enabled you to perform this great duty. Certainly, this
necessitates you to praise Allaah The Exalted for this blessing, of
which many people are deprived, despite their longing for it. Praising
Allaah The Almighty for this blessing entails preserving it, adherence
to obedience to Allaah The Almighty and compliance with His religion
and Sharee'ah.
The most important thing that you should maintain after your Hajj is
the issue of steadfastness and guarding this great deed )your
performance of Hajj( against things that could nullify it. You should
ask Allaah The Almighty ceaselessly to Help you adhere firmly to His
religion and Guide you to obey Him, and Make you avoid His
disobedience so that you}will be with the ones upon whom Allaah Has
Bestowed favor of the prophets, the steadfast affirmers of truth, the
martyrs and the righteous. And excellent are those as
companions{]Quran 4:69[
Allaah The Almighty Gave people examples illustrating this issue to
warn His slaves of invalidating their deeds and losing them when they
need them urgently. Allaah The Almighty Says )what means(:}Would one
of you like to have a garden of palm trees and grapevines underneath
which rivers flow in which he has from every fruit? But he is
afflicted with old age and has weak offspring, and it is hit by a
whirlwind containing fire and is burned. Thus Does Allaah Make clear
to you ]His[ verses that you might give thought.{]Quran 2:266[
This example speaks about those who did good deeds and then regressed
replacing good deeds with evil ones. We seek refuge with Allaah The
Exalted from this. In his commentary on this verse, Ibn 'Abbaas, May
Allaah Be Pleased with him, said:"This is an example of a rich man who
does good acts out of obedience of Allaah and then Allaah Sends him
the devil whereupon he commits sins till all his good deeds are
lost."]Al-Bukhaari[
Dear pilgrim, remember that the accepted Hajj has signs. The most
prominent of these signs is the continuity of uprightness and
obedience to Allaah The Exalted. Furthermore, your relationship with
Allaah The Almighty should be better than before. Al-Hasan Al-Basri,
May Allaah Have mercy upon him, was told that the accepted Hajj is
rewarded by Paradise. He said, "The sign of this is to return )from
Hajj( renouncing this world and aspiring to the Hereafter."
I wish that you, dear pilgrim, would finish your Hajj while you
realize that its most important objective is to train the Muslim in
worshipping Allaah The Almighty alone, to comply with His
commandments, avoid His prohibitions and follow the Sunnah of His
Prophet. These objectives are not confined to a certain time; rather,
the Muslim should adhere to them as long as he is alive. Allaah The
Almighty Says )what means(:}And worship your Lord until there comes to
you the certainty )death(.{]Quran 15:99[
Your condition after doing good deeds should be like those about whom
Allaah The Almighty Says )what means(:}And they who give what they
give while their hearts are fearful because they will be returning to
their Lord -{]Quran 23:60[
Although they try to get closer to Allaah The Almighty through various
acts of worship, they fear that their deeds may be rejected. That is
why 'Ali, May Allaah Be Pleased with him, used to say, "Be more
concerned about the acceptance of your deeds than about the deeds
themselves. Have not you read the Quranic verse in which Allaah The
Almighty Says )what means(:}Indeed, Allaah only Accepts from the
righteous ]who fear Him[.{]Quran 5:27[?"
Hence, Allaah The Almighty Commanded the pilgrims to seek His
forgiveness after departing from 'Arafah and Al-Muzdalifah saying
)what means(,}Then depart from the place from where ]all[ the people
depart and ask Forgiveness of Allaah. Indeed, Allaah Is Forgiving and
Merciful.{]Quran 2:199[
Finally, dear pilgrim, you stood at 'Arafah, you shed tears and you
showed remorse over your previous misdeeds. Allaah The Almighty
Emancipated you from Hell, so beware of regressing to sins after being
forgiven by Allaah or drawing near Hell after being saved from it.
Be determined to make your Hajj a turning point in your life, reckon
yourself and determine what influence your Hajj had upon your heart,
attitude, words and deeds.
Keep doing good deeds even if they are little, because regular small
deeds are better than interrupted greater ones. You should know that
deeds, which Allaah The Almighty Loves most, are the most regular and
constant ones even though they were little.
We ask Allaah The Almighty by His Names and most beautiful Attributes
to Accept your Hajj, Forgive your sins and Reward you for your
efforts. We also ask Him to Accept our good deeds and Provide us with
steadfastness and uprightness until death.

In Allah’s Hands alone

The true nature of might and power
In an ultimate way, the answer to these and other similar questions is
simple: Allah Almighty has willed it. This is so because nothing can
happen in this world except by the permission of its mighty Creator
and wise Lord, Allah, The Most High.
All of this happens because Allah Almighty, in His infinite wisdom,
created laws and means )including evil( which allow certain outcomes,
regardless of whether He loves it or not. This does not absolve people
from their intentions and deeds, but quite the opposite. It forms the
crucible and volitional test of human faith. This is known as Allah's
Creative Will or Al-Iraadah Al-Kawniyah.
Allah Almighty also has what is known as the Prescriptive Will,
Al-Iraadah Ash-Shar'iyah—or the Sharee`ah—which prescribes for us what
Allah Almighty requires us to avoid and loves for us to do. Here Allah
Almighty sets forth unambiguously what He detests as evil and what He
loves and aides; namely, good, the righteous, and the good deeds they
do.
Consequently, everything, good or bad, occurs under Allah's knowledge
and happens only by His permission and creation. Making wars,
conquests and the defeat of the weak by the physically strong, all
take place by His permission because that is His Creative Will but at
the intention and choice of man. Thus Allah Almighty Says in the Quran
)what means(:"In the victory of Allah. He gives victory to whom He
wills, and He is the Exalted in Might, the Merciful. ]It is[ the
promise of Allah. Allah does not fail in His promise, but most of the
people do not know .They know what is apparent of the worldly life,
but they, of the Hereafter, are unaware."]Quran 30:5-7[
Reflecting upon history and reality shows us that Allah Almighty has
made us into various competing communities and nations, who vie with
one another for glory. Allah Almighty gives and takes from whom He
pleases, even according strength to those He despises. Yet, as the
preceding verses indicate, material displays of strength are
deceiving. Allah Almighty has created them as an illusion for the
disbelievers and those who have disregarded His signs. Strength in
this world is meaningless in the next, because it cannot be truly
substantial unless it occurs under God's favor.
So it might be a fair question to ask ourselves what do might and
power mean for the Muslim—a person who declares: La hawla wa la
quwwata illa billah, or "There is neither might nor power save with
Allah?"
In the course of our answer to this, we will see that the root of the
oppression that Allah Almighty mentions time and again in the Quran
originates from a crucial misunderstanding of power, the illusion we
mentioned previously. All the oppressors in the world perceive
themselves as strong and the makers of their own destiny as well as
the destiny of others. But the Quran makes clear that everything is as
God wills, and that "indeed, Allah is powerful over all things" ]Quran
2:20[.
So our question develops. What is the nature of power and does Allah
wish us to view it? Then what sort of concepts about power may we have
to correct in ourselves when we answer our question?
Power and Devine knowledge
Consider Ibrahim, Father of Prophets, Friend of God. He approached
King Nimrod, calling him to submit to Allah Almighty. But Nimrod
doubted and disputed him, simply because Allah Almighty had granted
him kingship )2:258(. In arrogance, Nimrod saw his kingdom and control
over other people as a sign that his power made him responsible to no
one. But Ibrahim, peace be upon him, insisted: "My Lord is He Who
gives life and gives death." And Nimrod said: "I give life and give
death."And it was true in a sense. Nimrod could decree the execution
of whomever he wished in his kingdom.
But Ibrahim, peace be upon him, saw that Nimrod's argument was sheer
falsehood. "Then, indeed, it is Allah who brings the sun from the
East. So you bring from the West." Nimrod could not answer. Ibrahim,
peace be upon him, knew the flimsiness of Nimrod's arguments, how weak
a web of self-deception he had spun for himself. He recognized the
difference between the violent might and meaningless power of Nimrod,
and the wise and ultimate nature of true power from Allah. Prophet
Ibrahim, peace be upon him, knew true power comes only from complete
submission to God, not from physical outbursts and the compulsion of
others.
The same is evident from the Prophet Muhammadwho said:"A strong person
is not the one who throws his adversaries to the ground. A strong
person is the one who contains himself when he is angry."]Al-Bukhari[
The believer does not wish to extend his human limitations onto other
people through needless violence, harsh words, and spiteful thoughts.
Allah Almighty Says )what means(:"And do not turn your cheek ]in
contempt[ toward people and do not walk through the earth exultantly.
Indeed, Allah does not like everyone self-deluded and boastful."]Quran
31:18[
This Quranic verse shows attributes, not of the strong, but the
spiritually weak. Instead, the strong man of God is in selfless
devotion to his Creator. The Prophet Muhammaddid not take his revenge
on the people of Makkah when he conquered it. He did not raise his
voice at those who disrespected him. Instead, he went against most of
the expectations of what the Arabs considered to be actions of the
strong and powerful at that time. In this was a sign of his real
strength.
When we desire to oppose oppression, we must remember that we serve
only the One who has created all things, and not the created things
themselves. We have all heard the expression: "Do not fall in love
with the things of this world." But it is equally true to say: "Do not
fall into hatred of the things of this world."
To succumb to either condition is to abandon our submission to Allah
for surrender to the world and its illusions, which become controlling
over us. It is to lose sight of ultimate purposes and ends, and out of
love or hate, to focus on the temporary and miss the eternal. We lose
ourselves to our own emotions instead of locating ourselves in the
refuge of the All-Merciful.
It is always better to seek to live by Allah's commands than to follow
our false desires. An example of this is the celebrated anecdote of
Ali ibn abi Talib, may Allah be pleased with him, on the battlefield.
His enemy fell beneath him, open to the deathblow. At that moment, he
spat in Ali's face. Ali, may Allah be pleased with him, held his
stroke and turned away, to the astonishment of his opponent, who asked
him why. His action would have emerged not from obedience to Allah,
but from personal anger, making it insincere.
Ali, may Allah be pleased with him, recognized that to strike at that
moment would be to transfer his submission from the Divine to the
dunya )world(, controlled by the actions of his enemy or his physical
emotions. If this story is true, it goes a long way to show the solid
character of Ali, may Allah be pleased with him, who wanted his heart
to be moved only by Allah Almighty and for His sake alone, not the
deception of this world.
He sacrificed a display of physical strength )at that moment(, so he
might observe the limits Allah had established )not to kill for one's
own whims or motives(. He knew that all power in this world comes from
Allah alone, and this power loses its meaning if it is not used in His
way. Through this type of action, Allah made him and many other
Companions of Prophet Muhammadof the strongest and wisest of His
servants.

Dought & clear, - sacrifice, - His sacrificial animal fell and he slaughtered it before it died; does it still count as a sacrifice?.

The sacrificial animal fell from the roof of our house and we
slaughtered it before it died; is that permissible?.
Praise be to Allaah.
Firstly:
It appears from your question that you slaughtered the sacrificial
animal before the Eid prayer. If that is the case, then it is not a
sacrifice (udhiyah), because the condition of the sacrifice is that it
should be slaughtered on the days of sacrifice, which are the day of
Eid and the three following days.
It was narrated that Jundub ibn Sufyaan (may Allaah be pleased with
him) said: I was present on Eid al-Adha with the Messenger of
Allaah(peace and blessings of Allaah be upon him). When he had
finished leading the people in prayer, he looked at a sheep that had
been slaughtered and said, 'Whoever slaughtered (his sacrifice) before
the prayer, let him slaughter a sheep in place of it, and whoever has
not yet slaughtered (his sacrifice), let him do so in the name of
Allaah." Narrated by al-Bukhaari, 942; Muslim, 1960.
Based on this, if this sacrifice was in fulfilment of a vow, then you
have to offer another sacrifice in its stead.
But if you slaughtered it at the time of sacrifice, and you bought it
with the intention of sacrificing it, then it is valid and is a
sacrifice (udhiyah), even if it was damaged as the result of its fall
from the roof. See also question no. ( 39191).
Secondly:
With regard to the validity of your slaughtering it, it is valid if
you managed to do it before it died.
Allaah has forbidden that which has been killed by strangling, and
that which has been killed by a violent blow - which is an animal that
dies from a blow with a piece of wood or metal - and that which has
been killed by a headlong fall - like your sacrifice - and that which
has been partially eaten by wild animals. This applies if the animal
dies, but if people catch up with it before it dies and slaughter it
in the manner prescribed in sharee'ah, then it becomes halaal.
Allaah says (interpretation of the meaning):
"Forbidden to you (for food) are: Al-Maitah (the dead animals -- cattle
-- beast not slaughtered), blood, the flesh of swine, and that on which
Allaah's Name has not been mentioned while slaughtering (that which
has been slaughtered as a sacrifice for others than Allaah, or has
been slaughtered for idols) and that which has been killed by
strangling, or by a violent blow, or by a headlong fall, or by the
goring of horns -- and that which has been (partly) eaten by a wild
animal -- unless you are able to slaughter it (before its death)"
[al-Maa'idah 5:3]
Ibn Katheer said:
The phrase "unless you are able to slaughter it" refers to that which
you are able to reach and slaughter in the proper manner when there is
still evidently life in it. That refers to the phrase, "that which has
been killed by strangling, or by a violent blow, or by a headlong
fall, or by the goring of horns -- and that which has been (partly)
eaten by a wild animal".
Tafseer Ibn Katheer, 2/11, 12
It was narrated from Ka'b ibn Maalik (may Allaah be pleased with him)
that they had sheep that used to graze at Sal' (a mountain in
Madeenah): a girl of ours saw a sheep that was dying, so she broke a
stone and slaughtered it with it. He said to them: "Do not eat it
until I ask the Prophet(peace and blessings of Allaah be upon him)."
He asked the Prophet(peace and blessings of Allaah be upon him) about
that and he told him to eat it. Narrated by al-Bukhaari, 2181.
And Allaah knows best.

Dought & clear, - sacrifice, - If the sacrificial animal becomes damaged after selecting it.

I bought a sacrificial animal, and at the time of slaughtering it
jumped from on top of the roof. We caught up with it and slaughtered
it before it died. Is that counted as a sacrifice?.
Praise be to Allaah.
Firstly:
If a person has selected a sacrificial animal, then some damage
befalls it that is not caused by any wrongdoing or negligence, then he
slaughters it at the time of slaughtering, then it is valid and is
counted as a sacrifice.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(13/373):
If the sacrificial animal is sound and free of faults, then something
happens to it that renders it unsuitable, it should be slaughtered and
it still counts as a sacrifice. This was narrated from 'Ata',
al-Hasan, al-Nakha'i, al-Zuhri, al-Thawri, Maalik, al-Shaafa'i and
Ishaaq. End quote.
The evidence for that is the report narrated by al-Bayhaqi from Ibn
al-Zubayr (may Allaah be pleased with him), according to which a
one-eyed she-camel was brought to him as a sacrificial animal, and he
said: If this happened to it after you bought it, then go ahead (and
sacrifice it), but if it happened to it before you bought it, then
offer another one instead of it." Al-Nawawi said inal-Majmoo'(8/328):
its isnaad is saheeh.
Shaykh Ibn 'Uthaymeen said in his essayAhkaam al-Udhiyah(Rulings on
the Sacrifice) concerning the rulings on selection of the sacrificial
animal:
If the animal has a fault that renders it unsuitable for sacrifice,
one of two scenarios must apply:
1 – That was caused by the owner's wrongdoing or negligence, in which
case it must be replaced with another animal that is the same or more
perfect, because if the damage was caused by him, he must replace it
with another one to be slaughtered instead, and the damaged animal
still belongs to him, according to the sound scholarly opinion; he may
do whatever he wants with it, sell it or whatever.
2 – The fault was caused without any wrongdoing or negligence on the
owner's part. In that case he should sacrifice it and it counts as a
sacrifice, because it is a trust that is in his keeping but it got
damaged through no action or negligence on his part, so there is no
sin on him and he does not have to replace it. End quote.
Secondly:
How is a sacrificial animal selected?
The selection of the sacrificial animal may be verbal, such as saying,
"This is a sacrificial animal."
If they buy it with the intention of offering it as a sacrifice, Abu
Haneefah and Maalik (may Allaah have mercy on them) are of the view
that the selection has been made thereby. Al-Shaafa'i and Ahmad are of
the view that the selection is not made thereby.
The scholars of the Standing Committee are of the view that the
selection is made when one buys the animal with the intention of
offering it as a sacrifice.
It says inFataawa al-Lajnah al-Daa'imah, 11/402:
The sacrificial animal is selected when one buys it with the intention
of offering it as a sacrifice or when one selects it. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said
inMajmoo' al-Fataawa(26/304):
If a person buys a sacrificial animal and it gets damaged before
slaughter, it may be slaughtered according to one of the two scholarly
opinions. End quote.
Based on the above, if you bought this sheep with the intention of
offering a sacrifice, then it gets damaged without any wrongdoing or
negligence on your part, then it is counted as a sacrifice, in sha
Allaah.
And Allaah knows best.

Dought & clear, - sacrifice, - What should the one who wants to offer a sacrifice refrain from doing?

With regard to a Muslim who is not performing Hajj, what should he do
during the first ten days of Dhu'l-Hijjah? Is cutting the nails and
hair not permissible? Is putting on henna or wearing new clothes not
permitted until after the sacrifice has been slaughtered?.
Praise be to Allaah.
If the onset of Dhu'l-Hijjah has been proven and a person wants to
offer a sacrifice, it is haraam for him to remove anything from the
hair on his body or to cut his nails or any part of his skin. It is
not forbidden for him to wear new clothes or to put on henna or
perfume, or to be intimate with his wife or have intercourse with her.
This ruling applies only to the one who is going to offer the
sacrifice, and not to the rest of his family, and not to the one whom
he appoints to slaughter the sacrifice on his behalf. None of these
things are forbidden for his wife or children, or for his deputy.
No differentiation is made between men and women with regard to this
ruling. If a woman wants to offer a sacrifice on her own behalf,
whether she is married or not, then she should refrain from removing
any hair from her body or cutting her nails, because of the general
meaning of the texts which state that that is not allowed.
This is not called ihraam, because there is no ihraam except during
the rituals of Hajj and 'Umrah, and the one who is in ihraam wears the
ihraam garments and refrains from wearing perfume, having intercourse,
and hunting, but all of these things are permissible for the one who
wants to offer a sacrifice after the month of Dhu'l-Hijjah begins. He
is not forbidden to do anything except cut his hair, trim his nails or
remove anything from his skin.
It was narrated from Umm Salamah (may Allaah be pleased with her) that
the Prophet(peace and blessings of Allaah be upon him) said: "When you
see the new moon of Dhu'l-Hijjah, and one of you wants to offer a
sacrifice, let him refrain from (removing anything) from his hair or
nails." Narrated by Muslim, 1977. According to another version: "Let
him not remove anything of his hair or skin."
The scholars of the Standing Committee said:
It is prescribed for the one who wants to offer a sacrifice, when the
month of Dhu'l-Hijjah begins, that he should not remove anything from
his hair, nails or skin until he has offered the sacrifice, because of
the report narrated by the group apart from al-Bukhaari (may Allaah
have mercy on them), from Umm Salamah (may Allaah be pleased with
her), that the Messenger of Allaah(peace and blessings of Allaah be
upon him) said: "When you see the new moon of Dhu'l-Hijjah, and one
of you wants to offer a sacrifice, let him refrain from (removing
anything) from his hair or nails." According to a version narrated by
Abu Dawood, Muslim and al-Nasaa'i: "Whoever has a sacrifice to offer,
when the new moon of Dhu'l-Hijjah begins, let him not remove anything
from his hair or nails until he has offered the sacrifice" – whether
he is going to slaughter the sacrifice himself or has asked someone
else to slaughter it on his behalf. As for the one on whose behalf the
sacrifice is being offered, that is not prescribed in his case,
because there is no report to that effect. That is not called ihraam,
rather ihraam refers to the one who enters ihraam for Hajj or 'Umrah
or both. End quote.
Fataawa al-Lajnah al-Daa'imah, 11/397, 398
The scholars of the Standing Committee were asked:
In the hadeeth it says, "Whoever wants to offer a sacrifice or appoint
some else to slaughter the sacrifice for him, from the beginning of
the month of Dhu'l-Hijjah, let him not remove anything from his hair,
skin or nails, until he has offered the sacrifice." Does this
prohibition apply to all the members of a household, old and young, or
does it apply to the adults only and not the children?
They replied:
We do not know of a version of the hadeeth which appears as mentioned
in the question. The version which we know is narrated from the
Prophet(peace and blessings of Allaah be upon him), as reported by the
group apart from al-Bukhaari from Umm Salamah (may Allaah be pleased
with her), according to which the Messenger of Allaah(peace and
blessings of Allaah be upon him) said: "When you see the new moon of
Dhu'l-Hijjah, and one of you wants to offer a sacrifice, let him
refrain from (removing anything) from his hair or nails." According to
a version narrated by Abu Dawood – which was also narrated by Muslim
and al-Nasaa'i – "Whoever has a sacrifice to offer, when the new moon
of Dhu'l-Hijjah begins, let him not remove anything from his hair or
nails until he has offered the sacrifice." This hadeeth indicates that
it is not allowed to remove anything from the hair or nails after the
first ten days of Dhu'l-Hijjah begin, for the one who wants to offer a
sacrifice. The first report includes a command to refrain, which
basically implies that refraining is obligatory, and we do not know of
any reason to interpret it otherwise. The second report includes the
prohibition on removing anything, which basically implies that it is
haraam, and we do not know of any reason to interpret it otherwise.
Thus it is clear that this hadeeth applies only to the one who wants
to offer the sacrifice. As for the one on whose behalf the sacrifice
is being offered, whether he is old or young he is not forbidden to
remove anything from his hair, skin or nails, based on the basic
principle, which is that these actions are permitted. We do not know
of any evidence to the contrary. End quote.
Fataawa al-Lajnah al-'Daa'imah, 11/426, 427
Secondly:
None of these things are haraam for the one who does not intend to
offer a sacrifice because he is unable to. Whoever removes anything
from his hair or nails although he plans to offer a sacrifice does not
have to offer any fidyah (ransom), but he has to repent and seek
forgiveness.
Ibn Hazm (may Allaah have mercy on him) said:
Whoever wants to offer a sacrifice, it is obligatory for him, once the
month of Dhu'l-Hijjah begins, not to remove anything from his hair or
nails until he has offered the sacrifice, whether that is by shaving,
trimming or any other means. Whoever does not plan to offer a
sacrifice is not obliged to adhere to that.
Al-Muhallah, 6/3
Ibn Qudaamah (may Allaah have mercy on him) said:
Once this is established, then he should forego cutting his hair or
clipping his nails. If he does that, he should ask Allaah for
forgiveness, but he does not have to offer any fidyah, according to
scholarly consensus, whether he did that deliberately or out of
forgetfulness.
Al-Mughni, 9/346
Note:
Al-Shawkaani said:
The reason behind this prohibition is so that all parts will remain to
be ransomed from the Fire, or it was said that it is so that he will
resemble the one who is in ihraam. Both views were narrated by
al-Nawawi, but he narrated from the companions of al-Shaafa'i that the
second view is a mistake, because (the person who wants to offer a
sacrifice) does not keep away from women or stop putting on perfume or
wearing regular clothes, and other things which the person in ihraam
refrains from.
Nayl al-Awtaar, 5/133
And Allaah knows best.

PRACTICE OF THE PROPHET (SAAS)

One of the most important characteristics, frequently mentioned with
regards to the Prophet (saas) in the Qur'an, is that he only practiced
what Allah revealed and asked of him, with no concern about what
others might think. Important figures and members of other religions
at the time wanted him to impose rules that would benefit them.
Although these people were more numerous and powerful, the Prophet
(saas) was punctilious about abiding by Allah's commandments and the
Qur'an. Allah tells us the following in one verse:
When Our Clear Signs are recited to them, those who do not expect to
meet Us say, "Bring a Qur'an other than this one or change it." Say:
"It is not for me to change it of my own accord. I follow nothing
except what is revealed to me. I fear, were I to disobey my Lord, the
punishment of a Dreadful Day." Say: "Had Allah so wished, I would not
have recited it to you nor would He have made it known to you. I lived
among you for many years before it came. Will you not use your
intellect?" (Surah Yunus: 15-16)
In a number of verses of the Qur'an, Allah warned the Prophet (saas)
about the conduct of his people. For instance:
And We have sent down the Book to you [Muhammad] with truth,
confirming and conserving the previous Books. So judge between them by
what Allah has sent down and do not follow their whims and desires
deviating from the Truth that has come to you. We have appointed a law
and a practice for every one of you. Had Allah willed, He would have
made you a single community, but He wanted to test you regarding what
has come to you. So compete with each other in doing good. Every one
of you will return to Allah and He will inform you regarding the
things about which you differed. Judge between them by what Allah has
sent down and do not follow their whims and desires. And beware of
them lest they lure you away from some of what Allah has sent down to
you. If they turn their backs, then know that Allah wants to afflict
them with some of their wrong actions. Many of mankind are deviators.
(Surat al-Ma'ida: 48-49)
The Prophet (saas) told people repeatedly and determinedly to do
nothing but that which Allah had revealed to him. One verse concerning
this superior morality of the Prophet (saas) reads:
Say: "I do not say to you that I possess the treasuries of Allah, nor
do I know the Unseen, nor do I say to you that I am an angel. I only
follow what has been revealed to me." Say: "Are the blind the same as
those who can see? So will you not reflect?" (Surat al-An'am: 50)
Alongside that determination and constancy in the way of Allah, the
Prophet (saas) told people about the true religion in the best and
most pleasing manner. Comparing the Prophet (saas) to the great
majority of people will be very helpful in understanding his superior
qualities. Most people, now as in the past, are consumed with desires,
longings and passions. Although the great majority believe in
religion, they are unable to overcome those obsessions. Instead of
giving up those desires, they make concessions when it comes to their
religious obligations. They fail to carry out some of those
obligations out of concern, for instance, over what their spouses,
relatives or friends might say. Or, they are unable to give up habits
that are unacceptable to the religion. They therefore interpret
religion according to their own interests, accept those rules which
suit them, and reject those which do not.
The Prophet (saas) never made any concessions to what such people
wanted. He conveyed the Qur'an to mankind with no alteration to what
Allah had revealed, taking no one's personal interests into account,
and did so simply in the spirit of fear of Allah. Allah speaks of the
Prophet (saas)'s godliness (taqwa) in the Qur'an:
By the star when it descends, your companion is not misguided or
misled; nor does he speak from whim. It is nothing but Revelation
revealed, taught him by one immensely strong, possessing power and
splendour [i.e., Gabriel]...(Surat an-Najm: 1-6)
Know that the Messenger of Allah is among you. If he were to obey you
in many things, you would suffer for it.However, Allah has given you
love of faith and made it pleasing to your hearts, and has made
disbelief, deviance and disobedience hateful to you. People such as
these are rightly guided. (Surat al-Hujurat: 7)

THE BELIEF (I'TIQAD) AND ESSENTIALS OF THE AHL AL-SUNNAH

No school of thought (madhhab) was needed during the Age of Happiness
and the time of the Four Rightly Guided Caliphs, because people
learned the faith directly from Prophet Muhammad (saas) and his
Companions.
As heretical movements and divisions based on un-Islamic ideas and
practices (bid`ah) gradually emerged, devout scholars still following
the path of the Prophet (saas) and his companions began to identify
various measures in his beliefs and deeds. They presented people with
a purified form of Islam by distinguishing between truth and error.
One outgrowth of this effort was the Ahl al-Sunnahmadhhab.
Several elements separate the Ahl al-Sunnah from heretical movements,
some of which attracted gullible persons by opposing the Ahl
al-Sunnah's criteria. Therefore, those who follow our Prophet's (saas)
path must always be on our guard against such types of corruption. The
first thing we need to do is to learn about and bear in mind the
essence of the Ahl al-Sunnah's belief (i`tiqad).
Matters upon Which the Ahl al-Sunnah Agree
1) Belief in Allah (swt)
Believing in Allah's (swt) names, as referred to in the Qur'an and the
Sunnah, is Islam's basic tenet. It is impossible to bestow titles
befitting human beings on Allah (swt), for He cannot be compared with
His own creation. Each of His names has been mentioned in the Qur'an.
Great care must be taken here, and no credence should be given to
heretical views.
So long as people consider themselves Muslim, they must harbor no
doubts about Islam and must not regard themselves as unbelievers due
to any deficiencies they may have, so long as they have faith in their
hearts. Having such a misguided perspective as regards their own faith
is very harmful in terms of our belief. Indeed, our Lord reveals the
following in the Qur'an:
Who could say anything better than someone who calls to Allah, acts
rightly, and says: éI am a Muslim"? (Surah Fussilat: 33)
2) The Ahl al-Sunnah's Belief in the Qur'an
The Qur'an is the word of Allah (swt). It came from Allah's (swt)
presence and will return to Him. It is the last and final Divine book,
and the only book of truth that will remain valid until the Day of
Judgment. Certain heretical movements have other ideas on this
subject.
You receive the Qur'an directly from One who is All-Wise, All-Knowing.
(Surat al-Naml: 6)
3) Allah Cannot Be Seen in This World
Nowhere does Prophet Muhammad (saas) say that he actually saw Allah
(swt). One hadith, which some people claim implies this, has been
unanimously rejected by Islamic scholars. According to the Ahl
al-Sunnah, anyone claiming to have seen Allah (swt) before they die is
a liar. In one hadith, our Prophet (saas) states: éNone of you will
see our Lord before he dies" (Muslim).
4) Believers Will See Our Lord in Paradise
Books of trustworthy hadiths refer to people seeing Allah (swt) after
Day of Judgment with the eye of the Hereafter. However, the Jahmiyya,
Mu'tazila, and Rafida schools maintained the opposite.
Allah (swt) is not in any one space or on the Throne. Rather, He (swt)
is exalted far above all space. The Karramiyya school holds some views
on this matter that are incompatible with those of the Ahl al-Sunnah.
5) What Happens after Death?
The Ahl al-Sunnah believe in the Prophet's (saas) literal words
concerning the Hereafter and that punishment that will be meted out in
the grave. The Mu'tazila, on the other hand, do not believe this.
According to the Ahl al-Sunnah, the grave is the garden of Paradise
for the believers and one of the deepest pits of Hell for the
unbelievers.
Questioning by Munkir and Nakir, the two angels who will question each
Muslim in the grave, is also a fact. Members of the Qadariyya school
deny this questioning. Anyone who does not turn to Allah (swt),
recognize the Prophet (saas), abide by his Sunnah, or act according to
the Qur'an will experience great difficulties when called to account
in the grave.
The soul is restored to the body on the Day of Judgment, at which time
the unbelievers will not be asked about their good and evil deeds.
Rather, their actions will be counted and calculated. Once they admit
their sins, they will be punished.
Whoever safely crosses al-Sirat, a bridge that has been built over
Hell, will enter Paradise. After doing this, they will stop on a
bridge between Paradise and Hell. Here, their mutual rights in this
world will be considered and the rights will be returned to their
owners. If they are saved from here and forgiven, they will be allowed
to enter Paradise.
6) The Intercession (Shafaat) of the Prophet (saas)
On the Day of Judgment, the Messenger of Allah (saas) will have three
separate intercession (shafaat). He will perform the first one for all
the people gathered on the Day of Judgment, the second one so that the
people of Paradise may enter it, and the third for those who have
earned Hellfire. He will also performshafaatso that some people who
have entered Hell may leave it due to some of the deeds that did while
alive. The prayers and alms of the living will also benefit deceased
believers.
Members of the Wahabbi school in particular have produced various
ideas concerning the Prophet's (saas)shafaatthat are incompatible with
those of the Ahl al-Sunnah.
7) Belief in Destiny
The Ahl al-Sunnah believe in the good and evil of destiny. There are
two degrees of belief in destiny:
The first degree is that Allah (swt) is fully aware of what every
member of creation has done and will do. He knows their obedience and
their rebellion before they ever take place. Almighty Allah (swt) has
written the destiny of all that exists on al-Lawh al-Mahfuz (the
Preserved Tablet). A person's destiny is brought to him by an angel
while he is still in an embryonic form, before his soul has been
breathed into him. Some members of the Qadarriya school have adopted
several mistaken suppositions here. Muslims must be on their guard on
this highly sensitive issue.
The second one is that Allah's (swt) will is superior to that of human
beings. No one can be a believer or an unbeliever unless Allah (swt)
wills it to be so. The Qadariyya school rejects this aspect of
destiny.
8) Faith Consists of Words and Deeds; Therefore, It Increases and Decreases
This is a basic tenet of the Ahl al-Sunnah. Faith rises according to
the level of one's obedience and declines according to one's sins. All
good works fall under the scope of religion and faith.
9) The People of the Qibla Cannot Be Excommunicated (Takfir) Due to Sinning
Someone adhering to the Ahl al-Sunnah's convictions does not
excommunicate another believer who prays in the same direction (qibla)
as he does or claim that such a person is an unbeliever. His faith may
not, perhaps, be absolute. Kharijism, Islam's first heretical
movement, produced its first corruption (fitna) on this very subject.
No matter how many good works someone who has lapsed into denial may
perform, he will not benefit from them. Similarly, no matter how many
sins a Muslim may commit, he cannot be considered a denier until he
says that what is allowed is actually prohibited and that what is
prohibited is actually allowed.
10) The Miracles of theAwliyaof Allah (swt) Are Accurate
Belief in the miracles (karamah) of theAwliyaof Allah (swt), the
extraordinary states to which Allah (swt) gives rise by their hand,
and the discoveries they make in various spheres of knowledge are
among the essence of the Ahl al-Sunnah's convictions.
11) The Prophet's (saas) Miraculous Journey
According to the Qur'an and the hadiths, our Prophet (saas) ascended
to a world beyond the heavens in both body and soul. Anyone who
rejects this miraculous journey is considered to have fallen into
denial. The Qur'an reveals that our Prophet's (saas) going to Bayt
al-Maqdis (Jerusalem) is an absolute truth, and reliable hadiths
confirm that he rose to the skies.
Glory be to Him Who took His servant on a night journey from the
Masjid al-Haram [in Makkah] to the Masjid al-Aqsa [in Jerusalem],
whose surroundings We have blessed, in order to show him some of Our
signs. He is the All-Hearing, the All-Seeing. (Surat al-Isra', 1)
In order to create corruption, the deniers and hypocrites, who did not
believe in this miracle, dared to mock it. This corruption soon spread
all over Makkah, for they told everyone that they met about it. One of
them asked Abu Bakr (ra):éMuhammad (saas) claims to have gone from
Makkah to Jerusalem in a single night. What do you say?"With his usual
exemplary trust and submission, Abu Bakr (ra) ended this spreading
corruption by replying:éIf he says so, then it is true."
12) Acknowledging Allah (swt)
Those who refuse to accept Allah (swt) in their words, despite knowing
Him in their hearts, are unbelievers. Those who refuse to recognize
Allah (swt) in their hearts, despite accepting Him in their words, are
hypocrites. However, it is not appropriate to accuse anyone of
hypocrisy in the absence of outright denial or any solid evidence of
hypocrisy.
13) The Day of Judgment
The Day of Judgment is the final day of life for the universe, as
predetermined by Allah (swt). Everyone will be called to account on
the Day of Judgment. No one will return to Earth in a second body, for
all of the bodies of everyone who has ever lived, from the time of
Prophet Adam (as) right up until the Day of Judgment, were created
beforehand. No soul will return to Earth with a different body.
14) Appreciating Those Given the Glad Tidings of Paradise
Any inappropriate word spoken against a Companion of the Prophet
(saas) who received the glad tidings of Paradise is not in line with
the respect due to them and is a great sin toward those great
individuals. These Companions are:
Abu Bakr (ra)
Umar (ra)
Uthman (ra)
Ali (ra)
Talha (ra)
Zubayr ibn Awwam (ra)
Sa`d ibn Abi Waqqas (ra)
Said ibn Zayd (ra)
Abd al-Rahman ibn Awf (ra), and
Abu Ubaydah ibn Jarrah (ra).
The history of Islam's early days is full of these superior
individuals' heroism. Rasulullah (saas) praised them in his hadiths
and even stated that, after himself, some of them were worthy of the
rank of prophethood. For that reason, any slander uttered against them
is regarded as being uttered against the Prophet (saas) himself.
A common feature of heretical movements is the way they adopt a tone
of opposition to some of the Companions whom have been given the glad
tidings of Paradise. There is absolutely no room for such views among
the Ahl al-Sunnah.
15) None Other than the Messengers Is Protected from Imperfection
Allah (swt) protects all of His messengers' words. The importance of
complying with the words spoken and/or written by the great Islamic
scholars who follow the line of the Ahl al-Sunnah is also critical for
believers. However, contrary to what some extremist movements claim,
no one is obliged to abide by these.
16) The Sources of Reference in Islam
Anything that is incompatible with the Qur'an and the sunnah is
unacceptable. This is the most important distinguishing feature
between the Ahl al-Sunnah wa'l-Jama'ah and other groups. Indeed,
Rasulullah (saas) tells us that when we cannot agree on a particular
matter, we must first look to the Qur'an and then to the sunnah. The
Ahl al-Sunnah believe that seeking to depict something that is not
part of the Qur'an and the sunnah as part of Islam is to be avoided at
all costs.
17) To Make No Interpretation of the Qur'an and the Sunnah
Reason and analogy are not to be used to interpret the Qur'an and the
sunnah, because the Companions and the scholars of our school learned
their knowledge directly from the Qur'an and the sunnah. Believers
accept everything that is compatible with the Qur'an and the sunnah
and reject everything that violates them. The main feature
distinguishing the Ahl al-Sunnah wa'l-Jama'ah from other groups is how
they regard these two sources as the essential sources of all
knowledge. They interpret all matters in light of them, instead of
following their presumption, whims, and desires. Nobody has the right
to cast any doubt on the Qur'an and the sunnah.

Story, - Father of my unborn child

After my SSC exam,I wanted to have a boy friend...just 4 fun...but
there was none suitable.Suddenly one day a friend came to my house n
said that a boy(let his name be A.T)has a crush on me...A.T was my
friend's friend but I didn't know A.T though he knew me well.
That day I asked my friend to call A.T so that I can talk to him...my
friend called A.T from her mobile n then I talked to A.T.I took A.T's
number then started to talk to him regularly.One day A.T proposed me n
I said yes.As I wanted a boy friend for fun so I accepted A.T.Our
relation was going on well.I knew some of A.T's friend and some of
them became my friends too.One day while I was talking to A.T,he told
me that one of his friends(my n A.T's mutual friend,let his name be
Z.S)Z.S has a crush on me.A.T told me not to talk to Z.S but I didn't
listen to A.T.I talked to Z.S n remained his friend.A.T knew this but
he didn't have any objection!!After a few months I broke up wid
A.T.coz I found out that he still loves his ex-girl friend.
I n Z.S were attending the same coaching class.From that time intimacy
was growing between us.We became good friends.Z.S n I ,sometimes,used
to go out together by bunking off class...Suddenly I started to feel
something 4 Z.S...I didn't know what that was...I always thought about
him,in class I stared at him.I didn't share my feelings wid
anybody.But soon I realized that um in love with Z.S.
One day Z.S proposed me but I didn't say yes instantly.Z.S was a play
boy n I knew this,so I didn't want to have an affair wid him as I was
afraid that he might break my heart but still I said yes...I don't
know why I was sooo afraid of losing him!
Our relation was going on well.At that time sometimes I felt vomitting
n I shared this with Z.S n out of fun he told me that um pregnant n
called me"Mother of his unborn child"n I also called him "Father of my
unborn child"...by calling each other in this way we used to crack
jokes out of this matter.After a few months,one day Z.S told me that
he didn't love me n he wanna break up.No sooner had he told me this
than tears rolled down my cheeks.Finally we broke up.
Today Z.S has another girl friend but um alone.I still love Z.S.I
really don't know whether he has remembered me or not...I am still
waiting for him

Story, - trust ur true love

I am a normal guy, with big dreams within my eyes. Waiting for Mrs.
Perfect to come one day and come with me forever. I had lots of
friends both girls and boys, they all use to pamper me cuz i use to
spoke soft and love and help all.
EMBARRASED--
One day around 11 OCLOCK in the MORNING i was talking to one of my
friends in my college. As usual we were talking about random things
and exchanging notes for homework when he suddenly show me someone in
other class. I was confused as a girl name chanchal of my class is
watching us both , that is the first time i see angel.
My friend then start to tease me with her name.. ,
And one fine day , I finally talk to her about her nail polish..as I
love to watch her new nail polishes daily and use to tease her…
One day when , I was teasing her , she said " tu he kar diyo na gift
muje nail polish" ., really I don't know that time what happened to
me..
That is first time when my heart beat for her..
Days are passing and passing , I love to watch her hairs..i use to
tease her .. I use to disturb her..
I don't know what is happening to me.. but really m just getting dumb
in love.. just felling boozy in her liking…
I don't know what is attracting me toward her.. I really try to stop myself..
But don't know how I cant do that..
FINALLY BEAUTIFUL DAY COME---
Finally luckily our college plan for a visit to my town.. and finally
the day come when I get the no. of the girl… whom I start liking in a
silent
Manner…
Now the days and months are passing , I start knowing the fairy.. I
use to ask question about herself.. just to know her deeply..
FIRST SHOCK –
Fairy said me " M commited"… oops my heart just stop…dark is appearing
in front of my eye.. tough time but I just regain myself in front of
her..
TOUGH NIGHT—
That night I was just sleepless.. watching the sky at night, that day
I just stay alone, I don't wish to talk to anyone..
Finally at 12 o'clock am getting sleepy..that time there is a tear in
my eyes, I really don't know "why why why"..
COMPLICATED SUITATION—
My Brain answer me to forgot her and ask me to stop this love ..
My heart is not following the orders of my brain…
Finally war time end—
Ques – Do I really love her?
Heart says-"YES"
BRAIN – "ITS JUST ATTRACTION"
HEART-"TEAR IN EYE IS NOT ATTRACTION"
Again Heart won once again..
Question is do I forgot my pari.(FAIRY) , JUST because she loves
anyone else..then I just hold myself hard , and decide to won the
heart of PARI..
I always believe true love always won, so I start thinking that now
"PARI IS MINE"
SPREADING LOVE IN AIR—
Now I start loving her, caring for her…I use to talk to her, I love to
tease her..
I use to book seat for her, very next to me..i daily come to college
with only a single hope that I sit with PARI..i start doing stupid
things, just to gain the attention of PARI. I am just not caring that
people call me stupid.. I am just in love with pari..
My Birthday—25 sept
When u wish me it was my best wish I ever had received from anyone..
The moment when Pari put cake in my mouth with her hands.. my love
increase upto many folds…
Pari's BIRTHDAY---2nd nov
It is the best day of my life, I waited a lot for that day..i use to
write PARI long sweet messages for her birthday.. as she is so special
to me..
I always give PARI compliments about her looks, as she is the most
beautiful Girl I have ever seen.
PARI makes my heart to develop poems.. everytime I see my PARI I start
falling in love with her again and again..
Really I just cant believe myself, what is happening to me. I start
praying to god that make me exactly like my PARI. People use to call
me flirt and full of attitude and ego person.
PARI comes to life , don't know what happen , I just changed, I use to
talk sweetly to all. I start helping all. Finally one day my friend
told me " U R CHANGED BROTHER, U R REALLY GROWN UP NOW".
I Start praying TO GOD, finally I realize I really learn to bend. I am
just start loving myself, My PARI makes me a good human being.
Now the PARI has become important part of my life.. All my close ones
Saying me " YOU ARE IN LOVE ." I learn to smile and I start loving
myself. We have hade a group of 5 people, we start roaming, me and
PARI are one of member of group. I love PARI's company.
SPECIAL GIFTS SELECTIONS FOR PARI---
I Remember how everytime I just force PARI to accept my Gifts.
I am writing this with a big smile on my face as I remember how I
always lie to PARI .
First gift to PARI " a beautiful top , selected by PARI herself, with
combination of a sweet bag and nail polish".
Finally my heart beat goes up.. ohhh ITS PARI CALL ON MY CELL.
I pick her call PARI with its beautiful voice said " THANKS FOR GIFT,
I LOVE THEM ALL", BUT WHY U LIE TO ME , I WAS EXPECTING ON TOP.
Then I start speaking like Twety and goes onnnnnnn.. finally PARI said
" ACHA BABA THIK HAI, TERE SE KAUN JEETE". I just take a deep breath
and hang up call..
I start love shoping for PARI… I want EVERYTHING FOR PARI…
I want PARI should wear my gifted top on her birthday, butttt another
Question idea comes in my mind that "I will gift PARI some more
ATTIRES" So that she can select any dress like a princess..
So that day I again spent full day for shopping for PARI . Then
finally I choose Two Tops and and GUCCI watch .
Next day when I meet her in my class, I have a blush on my face when I
see her. Every day I use to carry " CHIPS, JUICES , CHOCOLATES" for my
PARI. And I always carry cold drink for me, just because I know PARI
stops me . Don't drink this na.. " its not gud for u na, tu aisa kar
muje de de ye, and juice pi le". I really love when she care even a
little bit for me.
During our break I give the gifts to PARI. First she refuse , she said
u already gifted me na.. then with a little bit fake anger , I said
"NAHI LENE TO , JUST THROW THEM ." With a cute smile she look at me,
and just said " ACHA LE RAHI HOON NA, AB GUSSA KYU HO RAHA HAI"
Time is just passing , daily my Love, MY dedication, my Trust on PARI
Keeps on increasing. Now I have just assumed that " PARI IS MINE, EVEN
SHE DID NOT SAID ME ANYTHING YET NOW.
BIRTHDAY PARTY OF PARI—31 OCT WEDNESDAY
I remember date is 30th October, when PARI and our group friends
decide that, lets party for PARI's birthday on 31th OCT , instead of
2nd NOV . As on 2nd November , there is fast of PARI, 2nd NOV IS
Observed as "KARVA CHOTH" IN YEAR 2012.
I move back to home to pick my CAR, for PARI'S birthday party. I just
want everything perfect that day, I start planning in my mind, how to
make her day special.
The time was around 7 o clock , when I call PARI and ask her about the
plan. I was planning for visit to Kasauli , it's a beautiful hill
station.
But PARI said " KAHI AUR JYEGE NA".
I said " MADAM , I AM YOUR DRIVER TOMMOROW , I WILL TAKE U , WHEREEVER
U ORDERS ME"
PARI said " SHUT UP NA"
And she continue said " ACHA KAL KIS KIS KO INVITE KARU"
I answer her " TOMMOROW IS YOUR DAY BABY, THERE IS NO LIMIT WORD FOR U
PRINCESS, U MAY INVITE ANYONE" there is no BAR on u.
Finally I get up early in morning , and get ready . And I move toward
my college . we decide to meet at 11 o clock. So I reach there at 10.
45 am. I love to wait for PARI.
Waiting and WAITING….
OHHHH YESSS, Finally I saw PARI coming at 11.15 am. Then we all enjoy
the day a lot. We go to museum, I am just searching for chance , when
me and PARI are alone. We have group of 5 friends.
That day PARI is just looking like breathtaking . I compliment her
that u r looking soooo beautiful , words are not enough to express ur
beauty.
Finally I decide now to give PARI birthday gift again . I have brought
a beautiful bracelet and lot of chocolates for her. When Pari open the
Bracelet, all said " hey , its beautiful ." . then pari ties bracelet
, I click her beautiful pictures.
Then we all have party at pizza hut. We enjoyed a lot. But her
Boyfriend is calling her , I just hate when my PARI talk to him..
Then after a good day we all get back to home.
2nd NOVEMBER , KARVA CHOTH AND PARI'S BIRTHDAY—
Today is FAST of PARI. It is very difficult FAST, as whole day ,
person don't have to drink water and not to eat food.
Then I also decide that , I will also keep this fast for pari. Thing
is I cant eat without her.
To make her day special, I just order a " Big teddy of 5 feet long ,
3 story cake , chocolates and red roses for her, that I plan to
deliver at her PG at 12 o clock. I was very happy since morning, as I
was waiting to see the reaction of PARI . I want to make her feel that
, she is so much special for me. And I mean this too, I love her soooo
muchhh.
Its evening time now when PARI is at her friend's house, I call her to
know the address of her living place, I try 2-3 times but she did not
pick the call. I call her friend , who lives at same place with PARI.
I was already angry with PARI, for some reason. And her friend add "
fuel to fire". She said " don't be mad , don't send anything to PARI."
SHE said " YAHA PROBLEM HO JATI YAAR".
I was already angry from PARI, I DID NOT CALL OR TEXT HER ANYMORE THAT DAY.
My mood is totally spoiled as my gift is wasted, which I choose for
PARI with my heart.
What big thing I wished that u cant fulfill , I said to GOD.
I was in deep sadness… today is my fast too, I was crying that time ,
then I just stop myself and I start thinking about PARI.
Then what comes in my mind---
I still remember the day when I saw her first time , even I don't know
PARI'S name that time. But I don't know what magic she spells , MY
heart just sing a song for her that time, this thing I even never tell
to PARI, today I disclose it.
Her first look made me too think about her, I never accept this to
anyone , I always say I never crush on anyone. And this is correct
too, but don't know what the magic has PARI, I had a crush on her at
first sight. I may say " IT'S LOVE AT FIRST SIGHT".
When I saw her first time my heart says---
aankhon mein hai nasha,zulphon mein hai ghata
pehle hamne ada yeh haseen,dekhi na thi kahin
dekhi jo yeh PARI ,masti dil mein bhari
hai yeh jadogari,ya nahi
hoo, natu janu kya hain naam na janu main pata
par itna hai maine jana,jise dekhle ek nazar bhar ke usko karde vo deewana
use jitna dekhon utna sochon,kya use main keh doon
pretty woman dekho dekho na pretty woman ,pretty woman
tum bhi kaho naa pretty woman.
I was smiling thinking about her, suddenly I come out of thoughts, a
tear roll down my eyes , at it was around 8 o clock, I was waiting for
moon , so that I can open my fast. But I know that PARI even don't
remember , that someone has kept fast for her. She was busy with her
friends and with her bf.
I was felling alone that time, moon is visible now , and I open my
fast. At 9.30 pm I got text from pari " KHANA KHA LIYA".
I don't know what happen to me, I just forgot all my anger with her
single text. And start smiling , I love her a lot.
8 november college time-
Pari is going back her home today. I was worried about her I try my
best that she must take some chips juices for the way. But she did not
agreed that time.
She move back around 2 o clock for her home, which is around 5-6 hour away.
I was guilty that time that why I was not with PARI , how she manage
to carry all packed bags, I feel its my duty to help her.
Me and PARI chat together whole day during journey. And I give her my
never ending instructions that time..
13 nov is DIWALI, PARI returned to college on 14th nov.
My SISTER'S WEDDING ON 18 NOV-
ITS long time Passed, I did not see PARI'S face, so on 16th nov, I
specially decide to go to college , leaving all marriage works. Just
to see my PARI. She has brought special sweet of her town that day.
I just spent 20 min with her , and I move back toward my home.
THAT DAY I TEASE HER A LOT " I SAID. KOI TO ROK LO"
AND I SAID " 70 KM TRAVEL KAR KE AYA 70 MIN BHI SPEND NI KAR SAKA"..
17th nov , my sister's LADIES SANGEET. It's a big party , being PARI
is most important member for me, I ask all things about food
decoration from PARI.
ON 17TH AND 18TH NOVEMBER, me and PARI chat a lot.
Finally I ask PARI…
" DO U EVER LOVE ME"
WAITING FOR HER, HEART BEAT IS DAMPING….
SHE REMAINS QUITE….
FINALLY SHE BROKE SILENCE
" ANSWER IS " YES" ."…..
I WAS ON 9TH CLOUD THAT TIME.
PARI STARTS LOVING ME, SHE WAS IN A FORCED RELATION OF COMMITMENT, SHE
WANTS TO END..
I ASK HER TO MEET, SHE SAID " YES , LETS MEET 22 NOV.
I meet her, I open car's door for her.
PARI is looking too hot and beautiful.
That time she did not accepted , but I read her heart , she starts
loving me a little.
We go to movie, we are in love now, I hold her hand. And request never
told me too leave this..
Her bf calling us, he comes to know about us.. he spoiled our mood…
I gives her time to choose between me and him…
We both enjoyed a lot , we make promises to each other that we are together.
She has a long fight with his bf.. PARI ensure me that she never leaves me..
She is angel for me.. she choose me, she choose his love…
I was very happy that time ..
I said to pari—
I ALWAYS TRUST U..
I ALWAYS LOVE U IN SAME WAY AS I DO…
I NEVER LET U FACE DOWN, BECAUSE OF ME..
I JUST HOLD U, FORM REST OF MY LIFE…

Fathwa, - Can I have my sister-in-law nurse my son without my husband's consent

Question:
My question is regarding whether I can have my sister-in-law nurse my
15 month old son so that he would become her and her daughter's
mahram. The complication is that my husband finds this idea really
strange and for no valid reason is saying no but I have a very good
reason for wanting to do this. Once he is older, I want to be able to
easily let him visit my brother's house and not have them worry about
him not being their mahram. We go there a lot because our kids play
and I don't like to be in the un-Islamic environment of my in-laws
house. I don't want to have my son go to my husband's family's house
too much because they listen to music, have mixed gatherings and watch
movies all day. So I would really appreciate it if you would let me
know whether I can still go ahead and have my sister in law nurse my
son without my husbands consent.
Answer:
It is the principle of Shariah that the mother of a child is morally
responsible to breastfeed her child, as Allah Most High says:
"The mothers shall breastfeed their offspring for two whole
years."(Surah al-Baqarah, 233)
As such, it is the moral responsibility of the mother (in normal
cases) to breastfeed her child and not have it suckled by another
woman.
However, if there is a genuine reason for her not doing so, then she
can get her child suckled by another woman. Allah Most High says:
"If you decide on a foster-mother for your offspring, there is no
blame on you, provided you pay (the mother) what you offered, on
equitable terms."(Surah al-Baqarah, 233)
In the above verse, Allah Most High addressed both the parents using
the Arabic term of addressing a group (aradtum), thus deciding on
getting the child suckled by another woman will be the domain of both
the mother and father. It will be something that is jointly agreed
upon and not based solely on the decision of one parent.
However, if the mother is not able to breastfeed her child, then the
husband cannot force her in doing so.
Imam al-Mawsili (Allah have mercy on him) states:
"It is not necessary upon the mother to breastfeed her child…unless
she becomes appointed for it, such as when the husband cannot find
anyone else or the child refuses to take the milk of another woman. In
such a case, it will become binding on her, in order to save the child
from perishing. (In the situation where the mother refuses to
breastfeed), the husband will be responsible for hiring a wet nurse
for the child, for the responsibility of paying for the wet-nurse lies
on the husband and the responsibility of breastfeeding on the wife. It
will not be permissible for the husband to hire his own wife (m: the
child's mother) to breastfeed the child, for breastfeeding is
originally her responsibility, due to the statement of Allah Most High
"The mothers shall breastfeed their offspring for two whole years".
Thus, when the mother refuses to breastfeed, we would consider that to
be due to a genuine reason (udhr) but when she is prepared to
breastfeed the child on hire, we found out that she is in reality
capable of breastfeeding her child, thus it will become binding on
her. Therefore, it will not be permissible for her to take money on
something that is binding (wajib) on her."(al-Ikhtiyar li Ta'lil
al-Mukhtar, 3/230-231)
Another great Hanafi jurist (faqih), Imam al-Haskafi (Allah have mercy
on him) states:
"It is not permissible for the father (m: of the child) to force his
free (i.e. not a slave) wife to breastfeed the child, even before the
two years have elapsed, for the right of upbringing the child is of
the mother."(See: Radd al-Muhtar ala al-Durr al-Mukhtar, 3/211-212)
In view of the above, it becomes evident that although primarily the
responsibility of breastfeeding the child is of the mother, but if she
is incapable due to some reason, she may hire someone else to
breastfeed the child.
With regards to your situation, you intend to have your child
breastfed by your sister in-law for (I presume) a short period of time
or just as a one off thing, so that the rules of fosterage (radha'ah)
are established.
In such a case, although I could not find a explicit text in the books
of Fiqh, it seems that you should do this with the consent of your
husband, as Allah Most High addressed both the parents in the verse
quoted above that if you decide on a foster-mother for your offspring,
there is no blame on you.
Moreover, Allah Most High says in the same verse quoted earlier:
"No mother shall be treated unfairly on account of her child. Nor
father on account of his child."(al-Baqarah, v. 233)
The meaning of this verse is that none of the respective parents
should be harmed with regards to the breastfeeding of the child. The
verse is specific to certain aspects but in a general manner applies
to all aspects relating to harming any of the parents with regards to
the breastfeeding of the child.
You should also remember that, when the rules of fosterage (radha'ah)
are established, then along with the rules of Hijab being lifted, your
son will not be able to marry your brother's daughter in the future.
Thus, you need to be very careful in taking this step, for it can
prove to be difficult in the future.
Moreover, scholars mention that even in the case where one has a
foster relationship, if there is a fear on Fitna, it will be necessary
to observe Hijab, and remaining in privacy (khalwa) will not be
permissible.
In conclusion, both you and your husband must sit and decide on this.
Weigh the pros and cons in getting you son breastfed by your brother's
wife, and then decide. It will be something that is jointly agreed
upon by both of you.
And Allah knows best.

Fathwa, - Is my non-Muslim father mahram for me?

Question:
My father is not Muslim, my parents got separated and then my mother
became Muslim. Since then they didn't have contact, may I consider him
my mahram? May I take off the hijab in front of him and kiss him?
Answer:
You may consider your non-Muslim father as your Mahram, thus uncover
(parts of the body that can be exposed in front Mahrams) in front of
him.
Imam al-Kasani (Allah have mercy on him) states:
�A Mahram is one with whom marriage is permanently unlawful� whether
this Mahram is a free person or a slave, for slavery is not contrary
to close relationship (mahramiyya), and whether he is a Muslim, a
non-Muslim or an atheist (mushrik), for a non-Muslim Mahram normally
safeguards her, except that he is a fire worshipper, for he considers
marriage with her to be permissible.� (Bada�i al-Sana�i, 2/124)
However, if there is a fear of temptation (fitna) on either side or
you fear that by kissing him, he will have evil thoughts and desires,
you must avoid uncovering in front of him and kissing him. The jurists
(fuqaha) have stated that, covering becomes necessary even in front of
Mahrams if there is a fear of Fitna or desire.
Today we live in a time where sexual impropriety is becoming common in
non-Muslims, thus one must be careful. If your non-Muslim father is
old or you feel that he will have no evil thoughts, then it would be
permitted to remove your Hijab in front of him and kiss him.
And Allah knows best

Fathwa, - Is it permissible to show hair to, not just any suitor, but your future spouse?

Question:
I have heard from my Hanafi teachers that it is impermissible for a
woman to show her hair to a suitor, that those who say it is
permissible are using a very weak opinion. My husband, however, says
that the mashaikh only say this to the 'aam people who may misuse the
ruling (to see the hair of every girl that they are not even serious
about). His family is mashaAllah very pious, and his brother is
becoming a mufti under the tutelage of Mufti Taqi Uthmani. His brother
actually told my cousin that it would be permissible to request to see
a girl's hair. Also, another one of my husband's brothers saw the hair
of his future wife beforehand (when he was reasonably convinced he
would be marrying her), and my husband's sister showed her hair (only
once) to her future husband (though normally she is in niqab). (Note:
they did not do these things with any one else they were considering;
only the people they *actually* eventually married). I am very
confused. Do people like our respected Mufti Taqi Uthmani allow for
this? Perhaps Mufti Muhammad ibn Adam or someone else familiar with
him could reply?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
Looking at someone one intends to marry is not merely something that
is permissible, rather it has been encouraged by the Messenger of
Allah (Allah bless him & give him peace).
Sayyiduna Abu Hurayra (Allah be pleased with him) narrates: I was in
the company of the Messenger of Allah (Allah bless him & give him
peace) when a man came and informed him that he had contracted to
marry a woman of the Ansar. The Messenger of Allah (Allah bless him &
give him peace) said to him: �Did you cast a glance at her? He said:
No. He said: �Go and look at her, for there is something in the eyes
of the Ansar�. (Sahih Muslim, no. 1423)
Sayyiduna Mughira ibn Shu�bah (Allah be pleased with him) narrates
that he proposed to a woman for marriage. The Messenger of Allah
(Allah bless him & give him peace) said to him: �Look at her, for it
may produce love between you.� (Sunan Tirmidhi, no. 1087, Musnad
Ahmad, Sunan Nasa�i & Sunan Ibn Majah)
Sayyiduna Jabir (Allah be pleased with him) narrates that the
Messenger of Allah (Allah bless him & give him peace) said: �When one
of you proposes to a woman for marriage, then if he is able to look at
what will induce him to marry her, he should do so.� (Sunan Abu Dawud
and Musnad Ahmad)
The great Hadith and Shafi�i Fiqh scholar, Imam al-Nawawi (Allah have
mercy on him) states:
��In the Hadith (of Abu Hurayra mentioned first) there is
recommendation of looking at the face of the woman one is intending to
marry. This is the opinion of our (Shafi�i) School, the School of
Malik, Abu Hanifa, all the scholars of Kufa, Ahmad and the majority of
the Ulama. Qadhi (Iyadh) has narrated from a group (of scholars) that
it is disliked but that is incorrect and contrary to the clear text of
this Hadith, and contrary to the consensus (ijma�) of the Ummah�Then,
it is permitted for him to look at her palms and face only, for they
are not considered to be part of the nakedness (awra), and also
because by looking at the face, one is able to determine her beauty or
otherwise and by looking at her hands one is able to determine the
chubbiness of the body or otherwise. This is the opinion of our School
and the view of most others.� (al-Minhaj Sharh Sahih Muslim, p. 1068)
Mulla Ali al-Qari, the great Muhaddith and Hanafi Imam, states in his
renowned Mirqat al-Mafatih, quoting from Allama Teebi that the meaning
of the Messenger of Allah�s (Allah bless him & give him peace)
statement �if he is able to look at what will induce him to marry her,
he should do so� (in the Hadith of Jabir recorded by Imam Abu Dawud,
quoted earlier) is either wealth, status, beauty and religion (deen).�
(Mirqat al-Mafatih, 6/198)
Thus the above explanation by Mulla Ali al-Qari quite clearly refutes
the interpretation some people make with regards to the Hadith of
Jabir, in that one may look at whatever may induce one into marrying.
If such general permission is given, people will demand to see all
sorts of body parts.
Thus, the above is quite clear in determining that, it is only
permitted for one to see the hands and face of the woman one is
intending to marry. This permission is also subject to certain
conditions.
Imam al-Haskafi (Allah have mercy on him) states:
�It is recommended ��to look at the woman before marriage.�
Allama Ibn Abidin (Allah have mercy on him) explains the above by stating:
�Meaning, even if there is desire (shahwa) but this is when one
genuinely believes it is possible to get married to her.� (Radd
al-Muhtar, 3/8, Kitab al-Nikah)
Imam al-Haskafi (Allah have mercy on him) states in another place:
�If one fears desire (shahwa) or has a doubt (m: in attaining desire),
then one will be prevented from looking at the face of a non-Mahram
woman. Thus, the permissibility of looking is restricted to not having
desire otherwise it will be unlawful (haram). This ruling was in their
times, in our times however, one will be prevented from looking at a
young woman (m: regardless of whether one fears desire or otherwise).
The exception for looking and not touching is when there is a need,
such as for the judge, witness in the court�and for the one who
intends to marry, even with desire but only if one�s intention is to
implement the Sunnah (m: and fulfil one�s objective of marriage) not
to fulfil one�s desires (m: by looking without really wanting to
marry).�
Allama Ibn Abidin, the commentator of al-Haskafi�s Durr al-Mukhtar,
mentions the following points in his commentary of the above text:
1) There is nothing wrong in looking at someone one is intending to
marry even with desire (shahwa) due to the Hadith of Mughira ibn
Shu�ba (Allah be pleased with him) where the Messenger of Allah (Allah
bless him & give him peace) said: �Look at her, for it may produce
love between you� and because the aim is to fulfil the Sunnah of
marriage and not desire.
2) It is not permitted to touch the face and hands of the woman even
when one does not fear desire, for there is no real need for that.
3) The need is only in looking at the woman once, thus more than once
would not be allowed, for cases of need are restricted to the actual
need. (m: However, if one was uncertain and undecided by looking at
her once due to some reason, such as not looking at her properly, etc,
then one may look again. This, however, should not be merely having
another go at the whip; rather one should genuinely think that
marriage is highly likely)
4) Permissibility of looking is only to the hands and face
5) If it is not possible to look at the woman or one wants
descriptions of parts of the body that are other than the hands and
the face, then one may send a female relative (such as a mother or
sister) to look at her and then describe her to him.
6) A woman may also look at the man whom she intends to marry even if
there is a fear of desire, rather this is more important. The reason
being is that the husband will be able to divorce her whenever he
wants if he dislikes her, but the wife cannot do that. Thus, it is
very important that she looks and is content with him. (See: Radd
al-Muhtar ala al-Durr al-Mukhtar, �Bab al-Mass wa�l Nadhar fi Kitab
al-Hadhr wa�l Ibaha, 6/370)
Thus, to sum up, it is not only permitted but recommended to look at
someone one is intending to marry. This, however, is only when one is
seriously contemplating marriage with her, and that marriage is
possible and likely. This permission is even in the case where one
(the man or the woman) fears desire (shahwa), if the right intention
is there. Merely fulfilling the desire to look will be unlawful.
It will not be permitted for the man and woman to remain alone in
seclusion (khalwa), for there is no need for that. Being alone with a
non-Mahram is unlawful (haram) or at the least prohibitively disliked
(makruh tahriman) and must be avoided.
Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) narrates
that the Messenger of Allah (Allah bless him & give him peace) said:
�A man must not remain alone in the company of a woman, and a woman
must not travel except that her Mahram is accompanying her.� (Sahih
al-Bukhari, no. 2488)
If one decides to marry someone, it is for the man permitted to look
at the woman�s face and hands only. This is the opinion of the
majority of the scholars (jumhur), including the Hanafis, as mentioned
earlier. Some individual scholars (such as Imam al-Awza�i, Ibn Hazam
and Dawud Zahiri) did permit looking at other than the hands and face
but this is not the mainstream opinion.
As far as the opinion of Mufti Taqi Usmani (Allah preserve him) is
concerned, I have not heard anything directly from him, but it is
clearly mentioned in his Dars Tirmidhi (3/351) that one is only
permitted to look at the hands and face.
And Allah knows best

What is Hijaamah)cupping(?

The word hijaamah )cupping( comes from the word hajm which means
sucking, as in the phrasehajama al-sabiy thadya ummihi)the infant
suckled his mother's breast(. Al-Hajjaam means the cupper, hijaamah is
the profession of cupping, and the wordmihjamis used to describe the
vessel in which the blood is collected and the lancet used by the
cupper.(
In fiqh )Jurisprudence( terminology, the word hijaamah is applied by
some scholars to the extraction of blood from the nape of the neck by
means of cupping after making an incision with the lancet.
Al-Zarqaanistated that cupping is not limited to the nape of the neck,
rather it may be done on any part of the body. This was also the view
of al-Khattaabi.
In conclusion, hijaam refers to the extraction of blood from the body
by means of cupping using a suitable vessel or whatever modern
equipment serves the same purpose.
Cupping was known since ancient times. It was known to the Chinese,
the Babylonians and the Pharaohs. Their relics and carved images
indicate that they used cupping to treat some diseases. At first they
used metal cups or bulls' horns, from which they would remove the air
by sucking it out after placing the cup on the skin. Then they used
glass cups from which they would remove the air by burning a piece of
cotton or wool inside the cup.
Virtues of cupping:
Al-Bukhaarinarrated from Sa'eed Ibn Jubayr from Ibn 'Abbaasthat the
Prophetsaid: 'Healing is in three things: drinking honey, the incision
of a cupper, and cauterizing with fire, but I forbid my Nation to use
cauterizing.'
Al-Bukhaari and Muslimnarrated that Anas Ibn Maalikwas asked about the
earnings of the cupper, and he said:
The Messenger of Allaahwas treated with cupping by Abu Taybah.
Heordered that he )Abu Taybah( should be given two saa' )quantity
unit( of food, and he spoke with his masters so that they reduced what
they used to take from his earnings. And hesaid: 'The best medicine
with which you treat yourselves is cupping, or it is one of the best
of your medicines.'
It was narrated that Jaabir Ibn 'Abdillaahsaid: I heard the Messenger
of Allaah sallallaahu alyhi wa sallam say: 'If there is anything good
in the medicines with which you treat yourselves, it is in the
incision of the cupper, or a drink of honey or cauterization with
fire, but I do not like to be cauterized.' )Al-Bukhaari, Muslim(.
Benefits of cupping:
Cupping has real benefits in treating many diseases, past and present.
The diseases which have been treated by cupping and for which it has
been of benefit by Allaah's Leave include the following:
1- Circulatory diseases
2- Treating blood pressure and infection of the heart muscle
3- Diseases of the chest and trachea
4- Headache and pains in the eyes
5- Pain in the neck and stomach, and rheumatic pain in the muscles
6- Some diseases of the heart and chest, and pain in the joints
In addition, cupping may offer a unique treatment which may reduce
pain, and it does not have any side-effects. For more information on
the benefits of cupping see Zaad al-Ma'aad by Ibn Al-Qayyim.
How cupping is done:
The mouth of the cupping vessel )nowadays they use glass vessels( is
placed on the skin at the site chosen for cupping. Then the cupper
rarefies the air inside the vessel by burning a small piece of paper
or cotton inside the vessel )the old method(, so that the mouth of the
vessel will cling to the skin. Sometimes a machine is used instead of
the method described above. The vessel clings to the skin and is left
for a period of three to ten minutes.
Then it is lifted off and a very small incision is made in the skin
using a clean sharp instrument such as a razor blade or the like. Then
the cup is put back in the same manner as described above, until it is
filled with the bad blood that comes out of the veins. Then it is
taken off, and may be put back once more if needed. When it is
finished and the cup is taken away, a dry dressing is placed over the
site of the incision.
Before ending we should point out that no one should undertake cupping
except one who can do it well, because of the harm that may result if
it is done by one who is incompetent.