Dought & clear, - - Saheeh (sound) hadeeths, - Ahaadeeth of the Prophet (peace andblessings of Allaah be upon him) which criticize extravagance with regard to food.

How authentic are the two following ahadeeth:
Narrated by A'esha, may Allah be pleased with her, that she said: "the
first calamity for this nation after the prophet's death is fullness
of their stomachs; when their stomachs became full, they became obese
and their hearts weakened and their desires became wild" Bukhari.
The prophet advised us not to eat everything we desire to eat.
Narrated by Anas ben Malik, may Allah be pleased with him that the
prophet said: "it is extravagance that one eats whatever he desire"
Ibn majah.
Is there anything that forbids one to eat a lot, or not to be able to
control how much he eats? Any hadeeth, verse, or a book about
prohibiting extravagance in foods, or about the prophet's way
regarding foods and eating.
Praise be to Allaah.
Firstly:
Gluttony is one of the greatest sins that lead to doom and it causes
many diseases and sicknesses, both spiritual and physical, because it
leads to sexual desire, then the desire for status and wealth in order
to fulfil the first two desires. Then that generates spiritual
diseases such as showing off, destructive envy (hasad), boastfulness
and arrogance because of being focused on worldly matters. In most
cases that leads to evil and immorality, all of it because of this
desire. The Arabs of old said: The stomach is the home of disease and
restraint is the basis of the remedy.
Allaah says (interpretation of the meaning):
"and eat and drink but waste not by extravagance, certainly He
(Allaah) likes not Al-Musrifoon (those who waste by extravagance)"
[al-A'raaf 7:31]
The Sunnah encourages moderation in eating, and strongly criticizes
extravagance.
The Prophet(peace and blessings of Allaah be upon him) said: The son
of Adam does not fill any vessel worse than his stomach. It is
sufficient for the son of Adam to eat a few mouthfuls, to keep him
going. If he must do that (fill his stomach), then let him fill one
third with food, one third with drink and one third with air."
Narrated by al-Tirmidhi (2380); classed as saheeh by al-Albaani
inal-Silsilah al-Saheehah(2265).
It was narrated that Naafi' said: Ibn 'Umar used not to eat until a
poor man was brought to eat with him. I brought a man in to eat with
him and he ate a great deal. He said: O Naafi', do not let this man
enter upon me, for I heard the Messenger of Allaah(peace and blessings
of Allaah be upon him) say: "The kaafir eats in seven intestines."
Narrated by al-Bukhaari (5393) and Muslim (2060).
Al-Nawawi said, commenting on this hadeeth (14/25):
The scholars said: What the hadeeth means is to be content wit little
in this world and encouraging asceticism and contentment, in addition
to the fact that eating little is a good characteristic, and eating a
great deal is the opposite. As for the words of Ibn 'Umar concerning
the poor man who ate a great deal in his presence, "Do not let him
enter upon me," he only said that because he was behaving like a
kaafir, and if a person is behaves like a kaafir it is makrooh to mix
with him unnecessarily; moreover, the amount that this man ate could
had fed a number of people. End quote.
We have quoted other ahaadeeth on this topic elsewhere on our site;
please see question no. 71173.
Secondly:
Ibn al-Qayyim (may Allaah have mercy on him) has summed up for us the
teaching of the Prophet(peace and blessings of Allaah be upon him)
with regard to food and drink, which he derived from the saheeh
ahaadeeth. He says inZaad al-Ma'aad(1/147):
Similarly the practice of the Prophet(peace and blessings of Allaah be
upon him) was not to reject what was available, and not to go out of
his way to seek that which was not available. No good food was brought
to him but he ate it, unless he had no appetite for it, in which case
he left it but did not forbid it. He never criticized any food. If he
wanted it he ate it, otherwise he would leave it, as he refrained from
eating lizard meat because he was not used to it, but he did not
forbid it to the ummah. He ate sweets and honey, which he liked. He
ate camel meat, mutton, chicken, bustard, onager, rabbit and seafood.
He ate grilled meat and both fresh and dry dates. ... He did not refuse
good food, and he did not go out of his way to seek it, rather he
would eat what was available, but if it was not available he would be
patient, and he would tie a stone to his stomach because of hunger.
Three new moons in a row would be sighted, and no cooking fire would
be lit in his house. End quote.
Thirdly:
The scholars have mentioned the benefits of moderation in food and not
being extravagant. These include:
1 - Purity of heart, mental alertness and deep insight. Satiety
generates stupidity and blinds the heart. Hence the proverb says "The
one whose stomach is hungry will become able to think deeply and his
intelligence will honed."
2 - Humility and the loss of pride, joy and insolence, which are the
foundation of tyranny and neglect of Allaah.
3 - One does not forget the wrath and punishment of Allaah, or the
people who are afflicted by calamity. For the one who has his fill
forgets the one who is hungry and he forgets hunger, but the one who
is smart does not see someone else afflicted by a calamity but he is
reminded of calamity in the Hereafter.
4 - One of the greatest benefits is that it puts an end to all sinful
desires, and brings control over the self that is inclined towards
evil, because the source of all sins is desires and energy, and the
fuel for energy and desires is food. Dhu'l-Noon said: I never ate my
fill but I sinned or thought of sinning.
5 - Warding off sleep and being able to stay up. For the one who eats
a lot will drink a lot, and the one who drinks a lot will sleep a lot.
Sleeping a lot wastes one's time and causes one to miss out on
tahajjud; it makes one slow and hardens the heart. Time is the most
precious gift and it is the person's capital, but sleep is death and
sleeping too much shortens one's life.
6 - Physical health and warding off disease, which is caused by eating
too much and mixing foods in the stomach. The doctors say that
gluttony is the cause of disease and restraint leads to a cure.
Summarized fromIhya' 'Uloom al-Deen(3/103-104).
Fourthly:
With regard to the ahaadeeth mentioned in the question, none of them are saheeh.
The first hadeeth:
'Aa'ishah (may Allaah be pleased with her) said: "The first calamity
for this ummah after the death of its Prophet(peace and blessings of
Allaah be upon him) will be satiety, for when people's stomachs are
full, their bodies will grow fat, and their hearts will become
weakened and their desires will grow wild." Narrated by al-Bukhaari
inal-Du'afa'- as attributed to him by al-Dhahabi in Meezaan
al-I'tidaal (3/335). Also narrated by Ibn Abi'l-Dunya inal-Joo'(no.
22).
Narrated via Ghassaan ibn 'Ubayd al-Azdi al-Mawsili, who said: Hamzah
al-Basri told us, from Hishaam ibn 'Urwah, from his father, from
'Aa'ishah.
I say: This isnaad is da'eef jiddan (very weak) because of Ghassaan
ibn 'Ubayd, in whose biography inLisaan al-Mizaan(4/418) it says:
Ahmad ibn Hanbal said: We wrote from him, then he came to us here then
I burned what I wrote from him. Ibn 'Adiyy said: The weakness in his
hadeeth is obvious. According to a report from Yahya ibn Ma'een, it is
da'eef. ... Then he counted the hadeeth of 'Aa'ishah that we have as
being munkar. End quote.
Hence Shaykh al-Albaani said inDa'eef al-Targheeb(1239): It is munkar
mawqoof. End quote.
Note: In the question this hadeeth is attributed to al-Bukhaari, and
this is a serious mistake, because saying that a report "was narrated
by al-Bukhaari" usually means that it is from his Saheeh, but
al-Bukhaari wrote many other books, in which he narrated ahaadeeth
with their isnaads, but they are not necessarily saheeh, such as his
book al-Du'afa' al-Sagheer, which has been printed, andal-Du'afa'
al-Kabeer, which was mentioned by Ibn al-Nadeem and Brockelmann
inTareekh al-Adab(p. 65), and which still exists in the library of
Patna in India. If it so happened that al-Bukhaari narrated a hadeeth
in any of his books apart fromal-Saheeh, which is the greatest book
written by a scholar in Islam, then it should be stated when quoting
the hadeeth: "narrated by al-Bukhaari inal-Taareekh" or "inal-Du'afa'"
or "inal-Adab al-Mufrad" for example, then one should research the
isnaad of the hadeeth: is it saheeh or not, as is done in other books.
This hadeeth of 'Aa'ishah may be inal-Du'afa' al-Kabeer. We have
looked for it inal-Sagheerbut I could not find it. al-Du'afa'
al-Sagheerrarely mentions ahaadeeth and isnaads. And Allaah knows
best.
The second hadeeth: It was narrated from Anas ibn Maalik (may Allaah
be pleased with him) that the Messenger of Allaah(peace and blessings
of Allaah be upon him) said: "It is extravagance to eat everything you
want." Narrated by Ibn Majaah (3352); Abu Ya'laa inal-Musnad(5/154);
Abu Nu'aym inal-Hilyah(10/213); al-Bayhaqi inShu'ab al-Eemaan(5/46)
and others, via Baqiyah ibn al-Waleed, Yoosuf ibn Abi Katheer told us,
from Nooh ibn Dhakwaan from al-Hasan from Anas in a marfoo' report
(i.e., attributed to the Prophet(peace and blessings of Allaah be upon
him)).
This isnaad is da'eef jiddan (very weak) and has a number of faults, such as:
1 - Yoosuf ibn Abi Katheer, of whom Ibn Hajar said inTahdheeb
al-Tahdheeb(11/421): One of the Shaykhs of Baqiyah who are not known.
End quote.
2 - Nooh ibn Dhakwaan, whose hadeeth is munkar. It says in his
biography inTahdheeb al-Tahdheeb:
Ibn 'Adiyy said: His ahaadeeth are not sound. Ibn Hibbaan said: His
hadeeth is munkar jiddan and his hadeeth should not be narrated. Abu
Nu'aym said: he narrated problematic reports from al-Hasan, and he has
a document from al-Hasan from Anas. End quote.
Hence the hadeeth was classed as da'eef (weak) by more than one of the
scholars: Ibn Hibbaan inal-Majrooheen(3/47); Ibn 'Adiyy
inal-Kaamil(8/299); Ibn al-Jawzi inal-Mawdoo'aat(3/182); al-Busayri
inMisbaah al-Zujaajah(2/188); al-Sakhkhaawi inal-Maqaasid
al-Hasanah(515).Shaykh al-Albaani said inal-Silsilat al-Da'eefah(no.
241): It is mawdoo' (fabricated).
The saheeh ahaadeeth quoted above are sufficient and we have no need
of these two weak ahaadeeth. The one who wants to know more about this
topic may refer toal-Joo'by Ibn Abi'l-Dunya;Mukhtasar Minhaaj
al-Qaasideenby Ibn Qudaamah;Zaad al-Ma'aadby Ibn al-Qayyim andSharh
Riyaadh al-Saaliheenby Shaykh Ibn 'Uthaymeen.
And Allaah knows best.

Dought & clear, - - Saheeh (sound) hadeeths, - Good deeds appear in the form of a man in the grave

How sound is this hadeeth?
"When a person dies, whilst his relatives are busy with his funeral
rites, a very handsome man stands at the head of the deceased and when
the body is shrouded, that man comes in between the shroud and chest
of the deceased, and after the burial, the people go back to their
homes and the two angels Munkar and Nakeer come to the grave and they
try to separate this handsome man from the deceased so that they will
be able to question the deceased about his faith. But the good-looking
man says: 'He is my friend, he is my friend, and I will never leave
him without intervening under any circumstances. If you are appointed
to question him, then do as you are commanded, but as for me, I can
never leave him until I admit him to Paradise.' Then the handsome man
turns to the deceased and says to him: 'I am the Qur'aan that you used
to recite in a loud voice sometimes and in a low voice sometimes. Do
not worry. After the questioning of Munkar and Nakeer, there will be
no sorrow after this day.' When the questioning ends, the handsome man
and the angels prepare a bed of silk filled with musk for the deceased
in Paradise.".
Praise be to Allaah.
What is narrated in the saheeh Sunnah about one's good deeds taking a
physical form and appearing in the form of a handsome man in the
grave, including the deed of reciting the Holy Qur'aan, is as follows:
1-
It was narrated from al-Bara' ibn 'Aazib (may Allaah be pleased with
him) that the Prophet(peace and blessings of Allaah be upon him) said:
"When the believing slave is about to depart this world and enter the
Hereafter, there come down to him from heaven angels with white faces
like the sun, and they sit around him as far as the eye can see. They
bring with them shrouds from Paradise and perfumes from Paradise…"
until he said, describing the state of the believer in the grave:
"Then a voice calls out from heaven, 'My slave has spoken the truth,
so prepare for him a bed from Paradise and clothe him from Paradise,
and open for him a gate to Paradise.' Then there comes to him some of
its fragrance, and his grave is made wide, as far as he can see.Then
there comes to him a man with a handsome face and handsome clothes,
and a good fragrance, who says, 'Receive the glad tidings that will
bring you joy this day.' He says, 'Who are you? Your face is a face
which brings glad tidings.' He says, 'I am your righteous deeds.'He
says, 'O Lord, hasten the Hour so that I may return to my family and
my wealth.'"
Narrated by Ahmad (4/362); classed as saheeh by al-Albaani inAhkaam
al-Janaa'iz(156).
2-
It was narrated that Buraydah (may Allaah be pleased with him) said: I
heard the Prophet(peace and blessings of Allaah be upon him) say:
"The Qur'aan will meet its companion on the Day of Resurrection when
his grave is opened for him, in the form of a pale man. It will say to
him, 'Do you recognize me?' He will say: 'I do not recognize you.' It
will say: 'I am your companion the Qur'aan, who kept you thirsty on
hot days and kept you awake at night. Every merchant benefits from his
business and today you will benefit from your good deeds.' He will be
given dominion in his right hand and eternity in his left, and there
will be placed on his head a crown of dignity, and his parents will be
clothed with priceless garments the like of which have never been seen
in this world. They will say: 'Why have we been clothed with this?' It
will be said: 'Because your son used to recite Qur'aan.' Then it will
be said to him: 'Recite and ascend in the degrees of Paradise,' and he
will continue to ascend so long as he recites, either at a fast pace
or a slow pace ."
Narrated by Ahmad inal-Musnad(394) and Ibn Maajah inal-Sunan(3781);
classed as hasan by al-Busayri inal-Zawaa'idand by al-Albaani
inal-Silsilah al-Saheehah(2829).
Al-Suyooti said in his commentary on the hadeeth (2/1242):
"In the form of a pale man". Al-Suyooti said: This is the one whose
colour has changed. It is as if he comes in this form so as to
resemble his companion in this world, or to draw attention to the fact
that just as his colour changed in this world because of staying up at
night to read Qur'aan, the Qur'aan will appear in a similar form
because of its striving on the Day of Resurrection until its companion
attains the ultimate goal in the Hereafter. End quote.
I have not found anything in the saheeh Sunnah to suggest that a man's
righteous deeds will appear in the form of a man in the grave except
in these two hadeeths.
As for the hadeeth which you quoted, it is not narrated in any of the
reliable books of Sunnah, and we have not found it with any isnaad,
saheeh (sound) or da'eef (weak). Rather it is something that appears
in some chat rooms or on some sites with no proof. Perhaps some
ignorant person wrote it himself then attributed it to the
Prophet(peace and blessings of Allaah be upon him), to encourage the
people to respect the Qur'aan and pay attention to it, but these
people do not know that telling lies about the Prophet(peace and
blessings of Allaah be upon him) is one of the worst of sins that doom
a person to the Fire of Hell, and the good intention does not remove
the burden of sin for those who tell lies and fabricate ahaadeeth as
if the Prophet(peace and blessings of Allaah be upon him) said them.
The Prophet(peace and blessings of Allaah be upon him) said: "Telling
lies about me is not like telling lies about anyone else. Whoever
tells a lie about me deliberately, let him take his place in Hell."
Narrated by al-Bukhaari (1291) and Muslim (4).
And Allaah knows best.

For children, - God in Islam: Does God Exist? God and Logic, God and Commonsense, Proof of God

It is a well known incident of Baghdad. A person arrived there who was
a non-believer in God. He had no proof of his belief nor was he
willing to listen to any argument regarding the existence of God. He
said that the universe came into existence by itself and continues to
exist. Any argument based on Noble Qur'an and Hadith too wouldn't
convince him. People went to the extent of telling him that there must
be someone who created the universe and runs it. He boasted saying
that the entire city was unable to convince him about the existence of
Allah (SWT).
The Vizier of Baghdad asked Sheikh Mufeed to handle the situation. The
vizier said that the person was visiting the court everyday and he
posed his question to the gathering in the presence of the ambassadors
from the non-Muslim countries. The inability to give him a convincing
reply was causing a lot of embarrassment.
Sheikh Mufeed thus agreed to attend the court for a debate with the
non-believing person. The person was very cunning that he wouldn't
utter any word when arguments about the existence of Allah (SWT) were
advanced to him.
Sheikh Mufeed attended the court and told to the person, "You have
claimed that you have contested the claim of all the courtiers about
the existence of Allah (SWT) and that they were unable to convince
you. Allah (SWT) willing, I shall come tomorrow and give a convincing
reply to your question! But you must report at the court promptly at
the appointed time. I am wondering if you will absent yourself fearing
to face my debate on the subject!"
The non-believing man replied with lot of confidence, "There is no
chance of my running away from the debate. In fact, I have the fear
that you might try to escape since none of your compatriots has been
able to convince me and you may meet the same fate!"
The appointed time arrived the next day but there wasn't any sign of
Sheikh Mufeed in the court. Since Sheikh Mufeed had ridiculed the
person by saying that he might try to elude the debate by absconding
from the court, the man looked around the court and smiled
sarcastically. All the courtiers felt belittled that the Sheikh Mufeed
had made tall claims but had absented himself from the proceedings.
The Sheikh Mufeed purposely arrived at the court very late. When he
arrived in front of the non-believing man, he asked, "Where were you
hiding yourself?!"
The Sheikh Mufeed replied, "I would have reached the court on
schedule, but as I reached the riverside, I saw a peculiar scene
there. It was so astonishing that my feet wouldn't advance towards my
destination! I saw a boat in the river that was floating on the water
without any sailor. It was coming ashore on one side, picking up
passengers and disembarking them on the other side. From that side it
picked up passengers and dropped them on this side! When I saw the
boat had no sailor I was very astonished!"
The non-believing man had a hearty laugh and said, "How is it that the
boat was making the up and down trips without any sailor?"
The Sheikh Mufeed now said, "When you think that a small boat cannot
fend for itself without someone to row it, then how do you imaging
that such a big universe will function without the One who controls
it!"
The non-believing man said that none else had debated with him in this
manner! I now bear witness that there is no god but Allah (SWT)!

For children, - Allah: Arabic name for God, Allah the most Merciful, Allah the Creator and Lord of the Universe

Allah is the standard Arabic name for "God". The term is best known in
the west for its use by Muslims as a reference to God. Arabic-speakers
of all faiths, including Christians and Jews, use the word Allah to
mean "God". The Muslim and Christian Arabs of today have no other word
for "God" than Allah.
In Islam, Allah is the only deity, transcendent creator of the
universe, and the judge of humankind. Some Islamic scholars feel that
"Allah" should not be translated, because they perceive the Arabic
word to express the uniqueness of "Allah" more accurately than the
word "god" for two reasons:
1. The word "god" can take a plural form "gods", whereas the word
"Allah" has no plural form.
2. The word "god" can have gender as male god or female god (called
goddess) whereas the word "Allah" does not have gender.
Tawhid (Tawheed, Tauheed)is the Islamic concept of monotheism
(Oneness of God). In Islam, Tawhid means to assert the unity of Allah.
The opposite of Tawhid is Shirk, which means "division" in Arabic,
referring to idolatry.
Shaykh Saduq, one of the most distinguished of Shi'a
scholarsexpressed: "Verily, God is One, Unique, nothing is like Him,
He is Eternal; Hearing, Seeing, Omniscient, Living, Omnipotent, above
every need. He cannot be described in terms of substance, nor body,
nor form, nor accident, nor line, nor surface, nor heaviness, nor
lightness, nor color, nor movement, nor rest, nor time, nor space. He
is above all the descriptions which can be applied to His creatures.
He is away from both extremes: Neither He is just a non-entity (as
atheists and in a lesser degree Mutazilites implied), nor He is just
like other things. He is Existent, not like other existing things."
Shi'a do not believe that God can or will ever be seen, and also
reject the notion of Him having body parts, or any parts whatsoever.
In a new study, Vander Hoven, a psychologist from Netherlands,
discovered the effect of reading the Noble Qur'an and repeating the
word ALLAH both on patients and on normal persons.
The Dutch professor confirms his discovery with studies and research
applied on many patients over a period of three years. Some of his
patients were non-Muslims, others don't speak Arabic and were trained
to pronounce the word "Allah" clearly; their result was great,
especially on those who suffer from dejection and tension.
Al-Watan, a Saudi daily has reported that the psychologist was quoted
to say that Muslims who can read Arabic and who read the Noble
Qur'anregularly are enjoying a great chance of protecting themselves
from psychological diseases. The psychologist explained how each
letter in the word "Allah" affects healing of psychological diseases.
Vander Hoven pointed out in his research that pronouncing the first
letter in the word "Allah" which is the letter (A), released from the
respiratory system, controls breathing. He added that pronouncing the
velar consonant (L) in the Arabic way, with the tongue touching
slightly the upper part of the jaw producing a short pause and then
repeating the same pause constantly, relaxes the aspiration. Also,
pronouncing the last letter which is the letter (H) makes a contact
between the lungs and the heart and so this contact controls the
heartbeat.
What is exciting about this study is that this psychologist is a
non-Muslim, but interested in Islamic sciences and searching for the
secrets of the Noble Qur'an.
Allah (SWT), The Great and Glorious, says in the Noble Qur'an: "We
will soon show them Our signs in the Universe and in their own souls,
until it will become quite clear to them that it is the truth. Is it
not sufficient as regards your Lord that He is a witness over all
things?" (41:53)
"ALLAHU AKBAR [Allah (SWT) is great], Allah (SWT) keeps me going day
and night. Without Allah (SWT), I am no one. But with Allah (SWT), I
can do everything. Allah (SWT) is my strength."

Rights of Neighbors

Apart from a man's parents, children and near relatives, there also
exists a permanent association and contact between him and his
neighbors. The state of his association - be it good or otherwise has
a great influence on his life and morals. The Prophet (PBUH) had
attached great importance to this and has constantly urged the Ummah
topay due regard to the rights of neighborsto the extent that he had
declared good neighborliness to be part of Iman (Faith) and an
essential requisite for salvation.
Three Categories Of Neighbors
In a Hadith, related by Jabir (R.A.), the Prophet (PBUH) is reported
to have said
"Neighbors are ofthree kinds.Firstly, the neighbor who enjoys only one
right (and as far as rights are concerned) he is of the lowest
grade.Secondly, the one who enjoys two rights andthirdlythe neighbor
who enjoys three rights.
The neighbor with only one right is thePolytheist(i.e. a non-Muslim
neighbor with whom there are no family ties). The neighbor with two
rights is the neighbor who is also aMuslim(as such he has a claim as a
neighbor as well as a fellow Muslim) and the one with three rights is
the neighbor who is aMuslim and a Relative- he has a claim as a
neighbor, as a fellow Muslim and as a relative".
This Hadith clearly explains that the obligation to live in peace and
harmony with neighbors, as demanded in the Holy Quran and the
Traditions, also includes the non-Muslim neighbors. They too have a
claim to our kindness and sympathy. We treat the animals with kindness
and we have been warned against ill treating them, then what of our
fellow humans - more so our neighbors. It will be significant to note
that in all Ahadith Traditions mentioned, with regards to the basic
rights of neighbors, no distinction had been made between Muslims and
non-Muslims.
Emphasis On The Rights Of Neighbors
It is reported, on the authority of Ayesha (R.A.) and Ibn Umar (R.A.)
that the messenger of Allah (PBUH) said "The Angel Jibra'il (A.S.)
counseled me so frequently regarding the rights of the neighbor that I
feared, he too would be declared an heir."
This Hadith shows that Angel Jibra'il (A.S.) brought commandments from
Allah, concerning the rights of the neighbor so frequently and
stressed the need to be kind and courteous to him with such force and
regularity that the Holy Prophet (PBUH) thought that the neighbor also
will be made an heir i.e. just as parents, children and near relatives
inherit the property left by the deceased, he thought that the
neighbor, too, will be given a share in it.
Note:-The purpose of this Hadith is not merely to state a fact, but
rather it is most effective way of highlighting the importance of the
neighbor to the Muslims.
Importance Of Good Treatment To Neighbors (It is an essential
condition of Iman (faith))
It is narrated byAbu Shurayh (R.A.) that the Prophet (S.A.W.)said
"Whoever believes in Allah and the final day (Day of Judgment) it is
essential that hedoes not harm his neighborsand whoever believes in
Allah and the final Day it is essential for him toentertain his guest
with kindnessand generosity and whoever believes in Allah and the
Final Day it is essential that he speak what is good or otherwise
remain silent."
Amongst other points this Hadith explains that it is essential for the
true believer to be mindful of his neighbors at all times so that he
does not harm him in any way. It also gives us an idea of the value
placed on the rights of neighbors by the Holy Prophet of Islam (PBUH).
In another Hadith related byAbu Hurairah (R.A.) the Prophet (PBUH)said,
"By Allah, he is not a true believer, By Allah, he is not a true
believer, By Allah, he is not a true believer (three times). He was
asked 'Who?" Upon which he replied, "The one whose neighbors do not
feel secure from his mischief and evil.
The construction and manner of the Hadith shows how agitated the
Prophet (PBUH) must have been when he said this. The essence contained
in this Hadith is that the Muslim whose character is such that his
neighbors expect nothing but evil from him and they live in fear of
being hurt or harmed by him,cannot be regarded as a true and faithful
believer- he doesn't deserve the title of Muslim or Mu'min. On another
occasion the Prophet (PBUH) is reported to have said that such a
person (whose neighbors do not feel safe on his account)shall not go
to Heaven.
Note:-In the language of Prophet hood, when special emphasis is laid
on a deed, the customary way of putting it is to say that whoever
neglects it etc. is not a true believer, and he shall not go to
Heaven. It should be understood that this does not imply that he has
actually been thrown out of the fold of Islam and now the laws of
Infidelity (Kufr) will apply to him, and that in the hereafter he will
be treated as an infidel, but rather this is an emphatic way of
explaining that such a person does not possess the true spirit of Iman
which is the glory of a Muslim and is pleasing to Allah. The
particular phrasing is used to lend greater force to the matter.
In yet another Hadith, related byAnas (R.A.), the Prophet (PBUH)said
"He has not affirmed faith in me (i.e. he is not a true follower) who
eats to his satisfaction and sleeps comfortably at night while his
neighbor goes hungry - and he is aware of it."
How astonishing that such a wide gap has occurred between these
teachings and traditions and the actual conduct of the Muslims as a
whole! It is extremely difficult for an unknowing person to believe
that such, really, were the teachings of the Holy Prophet of Islam
(PBUH).
Nevertheless, these traditions and teachings explain clearly
theimportance of good and kind treatment to neighborsand they are a
clear admonition to those who remain indifferent to the needs and
difficulties of their neighbors and care nothing for them.

Prohibition of a Muslim Woman Marrying a Non-Muslim

It is haram for a Muslim woman to marry a non-Muslim man, regardless
of whether he is of the People of the Bookor not. Allah Almighty says
in Quran,
"...And do not marry (your girls) to idolaters until they believe...."
( Surah 2: Verse 221)
And He said concerning the immigrant Muslim women,
"...Then if you know them to be Believers, do not send them back to
the unbelievers. They are not halal for them (as wives), nor are they
halal for them (as husbands)." ( Surah 60: Verse 10)
No text exists which makes exceptions for the People of the Book,
hence, on the basis of the above verses, there is a consensus among
Muslims concerning this prohibition. Thus, while a Muslim man is
permitted to marry a Christian or Jewish woman, aMuslim woman is not
allowedto marry a Christian or Jewish man.
There are many sound reasons for this difference. First, the man is
thehead of the household, the one who maintains the family, and he is
responsible for his wife. And while Islam guaranteesfreedom of belief
and practiceto the Christian or Jewish wife of a Muslim, safeguarding
her rights according to her own faith, other religions, such as
Judaism and Christianity, do not guarantee the wife of a different
faith freedom of belief and practice, nor do they safeguard her
rights.
Since this is the case, how can Islam take chances on the future of
its daughters by giving them into the hands of people who neither
honor their religion nor are concerned to protect their rights? A
marriage between a man and woman of different faiths can be based only
on thehusband's respect for his wife's beliefs; otherwise a good
relationship cannever develop.
Now, the Muslim believes that both Judaism and Christianity originated
in divine revelation, although later distortions were introduced into
them. He also believes that God revealed theTaurat to Mosesand
theInjeel to Jesus, (Taurat refers to the original scripture revealed
to the Prophet Moses by God, and Injeel to the Prophet Isa (Jesus).
These are not to be confused with either the existing Torah or Old
Testament, or the four Gospels of the New Testament.
Accordingly, the Christian or Jewish wife of a Muslim lives under
theprotectionof a man who respects the basic tenets of her faith, her
scripture, and her prophets, while in contrast to this the Jew or
Christian recognizes neither the divine origin of Islam, its Book, or
its Prophet (peace be on him). How then could a Muslim woman live with
such a man, while her religion requires of her the observance of
certain worships, duties, and obligations, as well as certain
prohibitions.
It would be impossible for the Muslim woman to retain her respect for
her beliefs as well as topractice her religionproperly if she were
opposed in this regard by the master of the house at every step. It
will be realized from this thatIslam is consistentwith itself in
prohibiting the Muslim man to marry a mushrik woman, for since Islam
is absolutely opposed to shirk, it would obviously be impossible for
two such people to live together inharmony and love.

Prayers

Thefive daily mandatory prayersare the pillars of Islam. Referred to
assolaah, the Muslim form of prayer comprises of a series of postures
in which Qur'anic verses are recited and Allah SWT is praised and
supplicated.
Theprimary purposeof prayer is to instill Allah-consciousness in an
individual. It is our duty as a creation of Allah SWT to worship Him
at any time or under any circumstances. It will make a Muslim more
disciplined and help him avoid committing deeds that are forbidden by
Allah SWT.
Prior to performing prayer, the Muslimpurifieshimself/herself. He/she
must be clean and pure from any najaasah orimpuritiesbefore performing
the prayer. The purification process, viaablution or a complete bath,
is with water. In the absence of water, one can perform the tayammum
with sand or other alternative substances.
The five obligatory prayers that Muslims perform every day areFajr,
Zuhr ,Asr, Maghreeb and Ishaa'. In countries where there are large
Muslim communities, the call to prayer (azaan) is announced loudly to
indicate the time of each prayer. That is followed by the iqaamah
which denotes that the prayer is about to begin. The command
concerning prayer is contained in the following Qur'anic verse:
"Verily! I am Allah (SWT)! Laa-ilaaha-illa Ana (none has the right to
be worshipped but I), so worship Me, and perform As-Solaah
(iqaamat-us-solaah) for My Remembrance. [Taaha: 14]
While in prayer, astate of full concentration or khushookshould be
attained to ensure that the person's heart is attuned to make his/her
act a true remembrance of Allah SWT and is turned to Him for
forgiveness. When khushook is attained, the worshipper feels a kind of
calmness and strength to obey Allah SWT and to avoid what He forbids.
There are severalblessingsthat Muslims should notice while performing
their prayers. Prayer makes us fully aware that we are servants of
Allah SWT and thus we should adore and obey Him by performing what has
been prescribed to us. That is why the prayer has been described as
'remembrance' in the Qur'an - its true meaning and purpose lie in
remembering Allah SWT.
Regular establishment of prayer makes one constantly aware that we
live in His presence and His love, and at the same time fear His power
so as to avoid whatever that may displease Him.This is emphasized in
the following Qur'anic verse:
"Recite what is sent of the Book by inspiration to thee; and establish
regular Prayer, for Prayer restrains from shameful and unjust deeds;
and remembrance of Allah (SWT) is the greatest (thing in life) without
doubt. And Allah (SWT) knows the (deeds) that ye do." [Al-Ankaboot:
45]
On theimportance of prayer, Prophet Muhammad SAW said:
"The first matter that the slave will be brought to account for on the
Day of Judgment is the prayer. If it is sound, then the rest of his
deeds will be sound. And if it is bad, then the rest of his deeds will
be bad." [Bukhari]
Apart from the daily five, there are also several recommended
prayersthat Muslims can perform in order to please Allah SWT and to
gain rewards in the Hereafter.
The other Arabic word that can be translated as prayer in English
isdu'aa, which means supplication or asking assistance from Allah SWT
to fulfill a specific need of this life or in the Hereafter. In Islam,
worship means to revere, serve and obey Allah SWT in one's life wholly
and completely. The word du'aa indicates a direct relationship between
the worshipper and his Creator.
Affirming this, the Prophet SAW said:
"Du'aa is worship." [Abu Dawood]

Fathwa, - False claim about early marriage of..

Question
Assalaamu alykum wa rahmataullahi wa barakatuh. a person has told me
that they believe islamicaly a father should marry his daughter to a
practicing muslim brother before her third menses. if she is not
married after that then it is a sin on the father. i wanted to know
whether this is correct or an innovation. if this is correct what is
the daleel? jazakal'Allah khair
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
Muhammadis His slave and Messenger.
We did not exactly understand what you meant by marrying off one's
daughter before she gets the third menses. Perhaps what is meant is
the third menses since she reaches puberty and first starts to
menstruate. In any case, there is no evidence for this statement and
it is not true.
However, a guardian should take the initiative to marry off the girl
who is under his guardianship and the earlier the better as this
protects her and keeps her chaste.For more benefit, please refer to
Fataawa 116746and 13907.
It should be noted that it is permissible for the guardian to offer
his daughter in marriage to righteous men as'Umar ibn Al-Khattaabdid
regarding his daughterHafsah.
Allaah Knows best.

Fathwa, - They do not know if the witness to ..

Question
I hope you can answer this question regarding Nikkah. If a couple had
the marriage contract performed in a masjid with the wali present and
one witness was the Imam of the mosque and the second witness was
provided by the mosque and there were no other witnesses present and
the Imam introduced the second witness as our respected trustee of the
mosque. The couple didn't ask if he prayed but assumed he did because
of his position as trustee but he didn't have beard. Should we doubt
he prayed ? and is he a valid witness and is the nikkah valid? )There
is nothing to suggest he didn't pray just doubts in the mind (.
Jazakallah hu Khair
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
Muhammadis His slave and Messenger.
In principle, a Muslim is innocent until proven otherwise, so it is
not permissible to think evil of a Muslim without evidence. Allaah
says )what means(: }O you who have believed, avoid much ]negative[
assumption. Indeed, some assumption is sin.{]Quran 49:12[
It is even more recommended to think good of the Muslim if he is
introduced by the Imaam of the Masjid as a witness. Moreover, the fact
that he is a member of the Board of Trustees of the Masjid repels to a
great extent the doubt that he does not pray.
Therefore, if the marriage contract took place in the presence of the
guardian and two Muslim witnesses and they witnessed the marriage
contract, then this marriage is valid and it leads to its effects. For
more benefit, please refer to Fatwa 86384.
Hence, such doubt should be ignored and this married couple should
continue their marital life and base it on affection and kindness.
Allaah Knows best.

Fathwa, - This statement does not necessarily..

Question
Asallam U alaikum, Could you tell me if husband said statement in
anger 'get out of here' without intention of divorce, however because
couple were unsure of ruling wife said say 'take me back' and husband
said 'i take u back ' on the wife's request however he didn't have any
intention of divorce to begin with, is this still not counted as one
divorce as there was no intention of divorce in the first place? Or
does his saying 'I take you back ' make it count as one?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
If the husband says to his wife 'get out of here', this does not make
divorce take place unless he intends to initiate a divorce. Kindly,
refer to the Fataawa 90531and 98703about the metaphors of divorce.
As for the statement of that husband to his wife 'I take you back',
believing that divorce had taken place, this does not entail the
occurrence of divorce and it has no effect at all.
Allaah Knows best.

Idle talk

Praise be to Allaah The Almighty Who created man in a balanced form,
inspired and adorned him with the beautifying light of faith, taught
him eloquence and therewith, made him a pioneer and superior being,
providing him with a tongue to articulate what is in his heart.
Truly, the tongue, from among the greatest blessings of Allaah The
Almighty, is one of His most sophisticated and unique creations of all
organs in the body. Although small in size, its impact is paramount.
Faith and disbelief, which stem from obedience and disobedience,
respectively, can not be known except through the testimony of this
very organ.
Moreover, those who keep their tongues unchecked, fall prey to the
devil's influence, who will cause them to say evil things and lead
them to an edge of a bank that is about to collapse, forcing them to
fall down. Truly, no one escapes the evil of the tongue except who
restricts it to the constraints of Sharee'ah, using it only to utter
what is of benefit to him or her in this life and the Hereafter, while
preventing it from uttering anything that may bring any harm, sooner
or later.
That is why the Prophet,sallallaahu 'alayhi wa sallam, said, as
narrated by Mu'aath, may Allaah be pleased with him:"Could anything
cast people in the Hellfire face down"– in another version,"on their
noses"–"except the harvests of their tongues?"The phrase"harvests of
their tongues"refers to the recompense and punishment for uttering
what is prohibited. Each one of us plants good and evil acts with our
words and actions; and then, we reap them on the Day of Resurrection.
Whoever plants a good word or deed will harvest dignity, and whoever
does the opposite only reaps regret. Thus, as the Hadeeth apparently
indicates, the most common cause of people entering Hell is the sinful
utterance of their tongues.
That includesShirk)associating partners with Allaah(, the gravest sin
in the sight of Allaah The Almighty, as well as what is connected to
it: ignorantly speaking of Allaah The Almighty. It also encompasses
false testimony, doing magic, slander, and other major and minor sins
like lying, backbiting and talebearing. In fact, all sinful deeds are
mostly associated with utterances that support them.
That is why many Hadeeths refer to the virtue of silence. On one
occasion, Sufyaan ibn 'Abdullaah Ath-Thaqafi, may Allaah be pleased
with him, asked:"O Messenger of Allaah, what is the most serious thing
you fear for me?"The Prophet,sallallaahu 'alayhi wa sallam, held his
tongue and said,"This."Similarly, another Companion, 'Uqbah ibn
'Aamir, may Allaah be pleased with him, says:"I said, 'O Messenger of
Allaah, how can I obtain salvation?' The Prophet, sallallaahu 'alayhi
wa sallam, replied,'Control your tongue ]from idle talk[.'"
Under the chapter entitledEemaan)faith( inSaheeh Al-Bukhaari, it is
stated that the Prophet,sallallaahu 'alayhi wa sallam, said:"A Muslim
is the one who avoids harming other Muslims with his tongue and
hand."He,sallallaahu 'alayhi wa sallam, also said:"Whoever believes in
Allaah The Almighty and the Last Day should utter good words or remain
silent."Perhaps one of his more eloquent and concise sayings, this not
only bears a command to say what is good, but provides the only
alternative as keeping quiet. For, indeed, as Allaah The Almighty Says
)what means(:}Man does not utter any word except that with him is an
observer prepared ]to record[.{]Quran 50:18[
In fact, the stakes are higher; Sahl ibn Sa'd, may Allaah be pleased
with him, narrates that the Prophet,sallallaahu 'alayhi wa sallam,
said:"He who guarantees for me what is between his jaws and what is
between his thighs, I guarantee him Paradise."This means that the one
who uses his or her tongue only regarding relevant matters and
restrains it from what does not concern him or her, and guards his or
her private parts against illicit acts, is promised Paradise by the
Prophet,sallallaahu 'alayhi wa sallam. Ibn Battaal, may Allaah have
mercy upon him, said,"This Hadeeth indicates that the greatest trial
for man in life is ]the responsibility of[ his tongue and private
parts. Therefore, whoever is protected from their evil is protected
from the gravest evil."
Abu Hurayrah, may Allaah be pleased with him, related that the
Prophet,sallallaahu 'alayhi wa sallam, warned:"One might utter a word
thinking it to be trivial and sinks ]because of it[ in Hell further
than the distance of the east"; the wording reported by Muslim, may
Allaah have mercy upon him, states:"farther than the distance between
the east and west." Ibn 'Abdul-Barr, may Allaah have mercy upon him,
said, that an example of such a word"is what a person utters before an
unjust ruler ]in order to please him[."
In another version of the Hadeeth, the Prophet,sallallaahu 'alayhi wa
sallam, mentioned that it may be"a word that he does not understand",
meaning he is unaware of whether it is good or bad, as explained by
Shaykh Al-'Izz ibn 'Abdus-Salaam, who added,"Hence, it is prohibited
for a Muslim to speak any ]such[ word."Commenting on this Hadeeth,
An-Nawawi, may Allaah have mercy upon him, said,"]It[ encourages a man
to watch his tongue. If a person wants to say something, he should
think of, and fully grasp, what it is before he utters a word. If he
finds that there is benefit in it, he should say it, otherwise, he
should hold his tongue."
'Abdullaah Ibn Mas'ood, may Allaah be pleased with him, would
reportedly say:"By Allaah, nothing needs prolonged confinement more
than my tongue."He also used to say,"O my tongue, say good words and
you will succeed, and speak no evil and you will be secure; otherwise,
you will regret."Another Companion, Abu Ad-Dardaa', may Allaah be
pleased with him, said,"Protect your ears from your mouth; indeed, you
have two ears and one mouth, in order to hear more than you talk."
Al-Hasan Al-Basri, may Allaah have mercy upon him, also said,"They
used to say that the tongue of the believer is behind his heart; when
he wants to say something, he contemplates it with his heart and then
utters it. Whereas, the tongue of the hypocrite is in front of his
heart; when he intends to say anything, he utters it before
deliberating it in his heart."He, may Allaah have mercy upon him, went
a step further, saying,"He who does not watch his tongue does not
understand his religion."
If you ask why the virtue of silence is so great, it is because the
tongue, with hardly any effort may lead to evil, lies, backbiting,
talebearing, ostentation, hypocrisy, obscenity, dispute, self-praise,
indulgence in falsehood, controversy, distortion, harming people and a
violation of their privacy and honor. Moreover, it has a charm that
affects the heart, and is motivated by a person's temperament and is
influenced by Satan. Those who indulge in idle talk can barely control
their tongues so as to utter what they like and restrain it from what
is not pleasing to them. It is one of the ambiguous facts that danger
lies in idle talk, whereas safety, in silence, thus its enormous
virtue.
Furthermore, keeping quiet strengthens a person's zeal, maintains his
or her gravity, helps him or her focus on meditation, remembrance of
Allaah The Almighty and worship, and keeps him or her safe from the
ill-effects of idle talk in the worldly life and its punishment in the
Hereafter. Allaah The Almighty Says )what means(:}Man does not utter
any word except that with him is an observer prepared ]to
record[.{]Quran 18:50[
Speech can be divided into four categories:
1-Purely harmful – one should remain silent instead of indulging in such talk.
2-That which includes both harm and benefit – such speech must also be
avoided, because the elimination of evil takes precedence over the
realization of benefit.
3-That which has neither harm nor benefit – this is idle talk and
keeping oneself busy with it is a waste of time, which, in itself, is
nothing short of a great loss.
4-Purely beneficial – after three-quarters of all categories of talk
have been dismissed, it is only this that one must indulge in;
however, a threat looms here, as well, since such talk may be subtly
tainted with ostentation and self-praise, which is a grave risk.
In the coming articles, we will thoroughly detail some of the errors
of the tongue that have become widespread among people.

A Society of Victims

The nine-year-old girl turned into a young mother, and another girl,
who is under eleven years of age, became a clever housewife!
The two children, by means of fate, went through a unique experience.
The first had to care for her sister, aged one year and a few months,
due to the absence of her mother. After the working mother had tried
to take her young girl to the workplace, she found herself faced with
two options: either to do her work, or to care for her young child.
She also found that temperature changes were harmful to the girl who
was to leave the thick duvets for the severe coldness of winter, or
tolerate the scorching heat of summer. The mother's workmates
suggested that she leave the young girl with her elder sister. She
tried it, and it worked. The elder sister gained reasonable experience
in caring for the baby as well as changing her clothes and playing
with her sister.
As for the other girl, her mother had to travel for family reasons.
Therefore, she left her with her younger brothers and sisters giving
her the broad tasks of managing the household affairs during her
absence. She would communicate with her regularly to make sure that
everything was in order. The young child took her mother's place
willingly and in a manner that would impress anyone who knew how old
she was.
On the other hand, there are mothers who ask their girls to do
something once. If the girls carry out her orders, then it is fine.
However, if they refrain and defer, the mother finds it easier to do
it herself, thus saving herself the trouble of repetition and
deferring. Hence, the girls realize this weak point in their mother,
the girls take advantage of it; later on in life, the mother becomes
exasperated with the carelessness of her daughters and their
incompetence to shoulder responsibility. The mother does not realize
that her indecisive attitude and lack of insistence on her daughter
doing what she is asked to do, and her not encouraging a positive
attitude toward her chores are the causes of the girls' current
suffering. A girl like this grows up, gets married and becomes
responsible for an entire household. She stumbles, fails, rebels and
the disagreements with her husband are aggravated. She gets divorced
and the mother is filled with regret when she realizes the reason, but
by then it is too late.
We have two situations: children who are overburdened, and others who
lead a luxurious life and grumble for having to raise their feet off
the floor so that the mother can clean.
These two extreme situations are both far from the moderation of
Islam. We are not required to deny our children the rights of their
childhood and the requirements of their age, and burden them with
responsibilities that we ourselves sometimes find overburdening. Also,
it is illogical to pamper them to the extent of looseness, and find it
easier that we do what we asked them to do just because they are too
slack to do it.
We need to understand how to raise our children to shoulder
responsibilities, to understand the characteristics of each age group
and the extent of responsibilities that the children can bear. We need
to be more daring in delegating some of our chores to our little ones,
while we monitor their work from afar, overlook their casual mistakes,
encourage their small achievements and not make them feel any
inability or negligence.
We need to be more patient with our children's slackening response
when we ask them to do something and find ourselves compelled to
repeat our request more than once. We have to ask them in different
ways and with different expressions on our faces, like an encouraging
smile, a blaming glance, or a frown.
We also need to suppress our anger when our children provoke us by not
taking our requests seriously and not implementing them immediately.
We should overlook their annoying conduct that indicates their
inability to shoulder responsibility and to magnify any conduct, no
matter how simple, that reflects a spirit of initiative and
achievement.
Those who fail in their marriage because of their inability to assume
responsibility are the victims of an "irresponsible" upbringing, while
those who overburden themselves because of the negligence of those
around them are also victims. Is it logical to expect a good Islamic
society to emerge while we are part of a state that is witness to the
fact that many of its people are victims?

The distorted image of Muslim women

Since the height of the feminist movement in the late 70's there has
been a magnifying glass placed over the status of Muslim women.
Unfortunately, the magnifying glass that has been used is an unusual
one.
Unusual in the sense that it is very selective about which items it
will magnify; other items it will distort to such a degree that they
will no longer look familiar. I remember once reading an "in depth"
article about the lives of Muslim women. This article "explained" that
at any time a man can divorce his wife by simply stating "I divorce
you, I divorce you, I divorce you".
This article can lead anyone ignorant of the Islamic ruling regarding
divorce to believe that in less than five seconds the woman is left
with no husband and is left to care for herself )and possibly
children( by any means necessary.
The question that immediately popped up in my mind was, "Did the
author innocently write that out of sincere ignorance or was it
another of the many attempts to degrade the religion of Islam and its
followers )Muslims(?" It may be out of paranoia, but I tend to believe
it was the latter of the two.
The truth of the matter is that Islam has the most humane and most
just system of divorce that exists. Firstly, many options are taken
and tried before coming to the decision of divorce. If the man and
woman decide that they can no longer live together successfully as a
husband and wife, the husband )in most cases, not always( pronounces
the divorce by saying "I divorce you". At this point the waiting
period begins.
The waiting period lasts for three menstrual cycles to assure the
woman is not pregnant. This period allows the couple time to think
about what they are doing and if this is what they really want to do.
There are no lawyers involved to antagonize an already delicate
situation.
In the case that it is realized, that the woman is pregnant, the
waiting period lasts the entire time she is pregnant. During the
waiting period )whether the woman is pregnant or not( the man is
obligated to provide food, clothing and shelter to the woman as he did
before the divorce pronouncement.
If the couple carries the divorce through to the birth of the child
and the woman suckles the baby, the man is obligated to feed and
clothe both his ex-wife for the time the woman suckles )the maximum
being two years(. After his weaning, the child will be provided for by
the father until he/she is no longer in need of support.
It is quite ironic that in such an "advanced society" as America,
there are divorce cases in which women are being forced to pay alimony
to their ex-husbands. Can this and many other things we know about the
American system of divorce compare to the Islamic system of divorce?
I have also read stories wherein it is stated that women are forced to
marry men without their consent. This in no way resembles the marriage
system in Islam. In Islam the woman marries the man of her choice. She
may even marry someone that her mother and/or father objects to.
The point is that it is the woman who makes the final decision as to
whom she will marry. Once the man and the woman decide that they are
interested in one another for marriage, a dowry is decided upon. A
dowry is not a bride's price but it is a gift from the groom to the
bride.
They agree upon a gift that is affordable by the groom. In the time of
the Prophet, sallallahu alayhi wa sallam , often things such as
livestock and money were given. This is a wise decision in the event
that a woman becomes divorced or widowed, she has some financial
security to fall back on even if it is for a limited amount of time.
Once the man and woman are married, the man is required to clothe,
feed, shelter and educate her )or allow her to be educated( in the
same manner as he does himself.
The last distorted image that I will cover is that of the Muslim
women's dress. The western-influenced media portrays our dress to be
outdated and oppressive. Needless to say, I differ with these
adjectives. Our dress code does not hinder us from doing anything
productive in our lives.
Muslim women maintain a variety of jobs, none of which are devalued
nor hampered due to their dress code. And as for the timing of Muslim
women's dress during these contemporary times, it seems most
appropriate due to decreasing morals in the world today.
For those who say that Islamic dress is outdated, they speak from
great ignorance. The decreasing morality and trials of this time makes
Hijab even more in need. More than ever before sex crimes are rampant.
Although this society tells women they can wear what they want to
wear, anytime a rape occurs the woman is the one put on trial and one
of the first questions is, "What were you wearing?" This concept seems
as though it is a set up directed against the so-called contemporary
woman. Also there is a direct correlation between the respect a man
has for a woman and the amount of her body she displays flauntingly.
In conclusion, I hope this article helps to clear up some
distorted/misunderstood aspects of Islam and women. Women in Islam are
respected and held in high regard. We will never find success and/or
solutions to our problems until we realize that Allaah knows best and
that this disbelieving society will ruin itself.

Dought & clear, - Is man’s fate pre-destined or does he have freedom of will?.

Is our fate completely pre-destined? Some say we have a choice of
which path to choose but what you will find at the end of the path has
been chosen for you by Allah. I have also read that qadar was perhaps
created by Jahm b. Safwan, not Allah.
Where can I find the information in the Quran and if there is a set
destiny how much of it is chosen by God? Is there really a set day on
which I will have birth and another for earthly death, for whom I will
marry?
What if I did meet the man I am supposed to marry but I somehow choose
the wrong path (so I may believe) only to realize I did wrong. Will he
come in my path again or have I altered my destiny so that my
punishment may be that I can not have this person in my life?.
Praise be to Allaah.
Belief in al-qadar (the divine will and decree) is one of the pillars
of faith, because the Prophet(peace and blessings of Allaah be upon
him) said, when he answered Jibreel's question about faith: "(It
means) believing in Allaah, His angels, His Books, His Messengers and
the Last Day, and to believe in al-qadar (the divine decree) both good
and bad."
What is meant by al-qadar is that Allaah has decreed all things from
eternity and knows that they will happen at times that are known to
Him, and in specific ways, and that He has written that and willed it,
and they happen according to what He has decreed. [al-Qada'
wa'l-Qadarby Dr 'Abd al-Rahmaan al-Mahmoud, p. 39].
Belief in al-qadar is based on four things:
1 - Knowledge, i.e., that Allaah knows what His creation will do, by
virtue of His eternal knowledge.
2 - Writing, i.e., that Allaah has written the destiny of all
creatures in al-Lawh al-Mahfooz.
3 - Will, i.e., that what Allaah wills happens and what He does not
will does not happen. There is no movement in the heavens or on earth
but it happens by His will.
4 - Creation and formation, i.e., that Allaah is the Creator of all
things, including the actions of His slaves. They do their actions in
a real sense, and He is the Creator of them and of their actions.
Whoever believes in these four believes in al-qadar.
The Qur'aan affirms these things in numerous verses, such as the
verses in which He says (interpretation of the meaning):
"And with Him are the keys of the Ghayb (all that is hidden), none
knows them but He. And He knows whatever there is in the land and in
the sea; not a leaf falls, but He knows it. There is not a grain in
the darkness of the earth nor anything fresh or dry, but is written in
a Clear Record"
[al-An'aam 6:59]
"No calamity befalls on the earth or in yourselves but it is inscribed
in the Book of Decrees (Al-Lawh Al-Mahfooz) before We bring it into
existence. Verily, that is easy for Allaah"
[al-Hadeed 57:22]
"And you cannot will unless (it be) that Allaah willsthe Lord of the
'Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:29]
"Verily, We have created all things with Qadar (Divine Preordainments
of all things before their creation as written in the Book of
DecreesAl-Lawh Al-Mahfooz)"
[al-Qamar 54:49]
Muslim (2653) narrated that 'Abd-Allaah ibn 'Amr ibn al-'Aas said: I
heard the Messenger of Allaah(peace and blessings of Allaah be upon
him) say: "Allaah wrote down the decrees of creation fifty thousand
years before He created the heavens and the earth." He said: "And His
Throne was upon the water."
Hence it should be clear to you that the view that al-qadar was
invented by al-Jahm ibn Safwaan is a view that has no sound basis.
Al-qadar was not created, rather creation comes under the heading of
belief in al-qadar. Al-Jahm went to extremes in affirming the divine
will and decree, and claimed that people are compelled to do what they
do and have no choice. This is a false view.
The belief of Ahl al-Sunnah wa'l-Jamaa'ah is that a person has freedom
of will, and hence he will be rewarded or punished. But his will is
subject to the will of Allaah, and nothing can take place in the
universe that is not willed by Allaah.
What some people say, that we have the choice to follow whatever path
we want but at the end of this path you will find what Allaah has
decreed for you, is a correct view. Allaah says (interpretation of the
meaning):
"Verily, We showed him the way, whether he be grateful or ungrateful"
[al-Insaan 76:3]
"And shown him the two ways (good and evil)?"
[al-Balad 90:10]
"And say: "The truth is from your Lord." Then whosoever wills, let him
believe; and whosoever wills, let him disbelieve"
[al-Kahf 18:29]
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said,
explaining the view of Ahl al-Sunnah with regard to man's deeds:
People act in a real sense, and Allaah is the Creator of their
actions. A person may be a believer or a kaafir, righteous or immoral,
he may pray and fast. People have control over their actions, and they
have their own will, and Allaah is the Creator of their control and
will, as Allaah says (interpretation of the meaning):
"To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah willsthe Lord of the
'Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:28-29]
al-Waasitiyyah ma'a Sharh Harraas, p. 65.
Marriage is one of the things that Allaah has decreed. The person whom
you will marry is known to Allaah: He knows who he is, when he was
born, where and when he will die, how he will be towards you, and
other details. All of that is known to Allaah and He has written it in
al-Lawh al-Mahfooz (the Book of Decrees), and it will inevitably come
to pass as Allaah has decreed.
If Allaah has decreed that you will marry one person, but you choose
someone else, then no matter how long it takes, you will marry that
person. But your marriage to someone else is also decreed, because
there is nothing that is not decreed by Allaah. It may be decreed for
a woman to marry So and so the son of So and so, and he comes to
propose marriage but she refuses him, and marries someone else, then
he (the second man) dies or divorces her, then she accepts the first
one. All of that is decreed, and it is decreed for her to marry So and
so the son of So and so after initially refusing him and after some
experience or trials etc.
It may be decreed for a woman that a righteous man will propose
marriage to her, but she will refuse him and he will never come back
to her, and she will marry and live with someone else who is more or
less righteous, according what Allaah has decreed.
Because man does not know what is decreed for him, what he must do is
to adhere to sharee'ah and abide by its commands and prohibitions, and
to seek the help of Allaah and pray to Him for guidance (istikhaarah)
concerning all his affairs, whilst implementing the means, one of the
most important of which is consulting sincere people who have relevant
experience.
If a righteous man proposes marriage to a woman, she should pray to
Allaah for guidance (istikhaarah) and agree to marry him. If things
then go smoothly, this is an indication that what is good for her is
to marry him.
In conclusion, man should study the sharee'ah of Allaah and follow the
commands of Allaah even if he feels reluctant, and avoid what Allaah
has forbidden even if he is attached to it. All goodness is to be
found in obeying sharee'ah. Allaah says (interpretation of the
meaning):
"Jihaad(holy fighting in Allaah's Cause) is ordained for you (Muslims)
though you dislike it, and it may be that you dislike a thing which is
good for you and that you like a thing which is bad for you. Allaah
knows but you do not know"
[al-Baqarah 2:216]
He should not look at al-qadar as an excuse to ignore commands and do
forbidden things, rather he should look at it in a way that will make
him content with whatever painful experiences happen to him.
And Allaah knows best.

Why Allaah creates mentally disabled people.

Why has Allah created mentally Disabled people
Praise be to Allaah.
One of the basic principles of Islam is to believe in the wisdom of
the Lord in what He creates and commands, and in what He wills and
decrees, in the sense that He does not create anything in vain and He
does not decree anything in which there is not some benefit for His
slaves. So everything that exists is His will and decree. Allaah says
(interpretation of the meaning):
"Allaah is the Creator of all things"[al-Ra'd 13:16]
His perfect wisdom decrees that He creates opposites, so He has
created angels and devils, night and day, purity and impurity, good
and ugly, and He has created good and evil. He created His slaves with
differences in their bodies and minds, and in their strengths. He has
made some rich and some poor, some healthy and some sickly, some wise
and some foolish. By His wisdom, He tests them, and He tests some by
means of others, to show who will be grateful and who will be
ungrateful. Allaah says (interpretation of the meanings):
"Verily, We have created man from Nutfah (drops) of mixed semen
(sexual discharge of man and woman), in order to try him, so We made
him hearer and seer.
Verily, We showed him the way, whether he be grateful or
ungrateful"[al-Insaan 76:2]
"Who has created death and life that He may test you which of you is
best in deed"
[al-Mulk 67:2]
When the sound believer sees disabled people, he recognizes the
blessing that Allaah has bestowed upon him, so he gives thanks for His
blessing, and He asks Him for good health. He knows that Allaah is
Able to do all things.
People are incapable of comprehending Allaah's wisdom. He cannot be
questioned as to what He does , while they will be questioned.
Glorified and exalted be He. Whatever you understand of His wisdom,
believe in it, and whatever you cannot understand, say, "Allaah knows
best and is most wise, and we know nothing except that which You have
taught us, and He is the All-Knowing, Most Wise."
Shaykh 'Abd al-Rahmaan al-Barraak.

Dought & clear, - Is this expression correct?.

Is there anything wrong with this expression: "If we knew what was
going to happen in the future we could have saved ourselves a lot of
trouble"?.
Praise be to Allaah.
What this expression means if that if a person knew what was going to
happen to him, which is a matter of the unseen, he would have been
able to avoid the problems and evil that have befallen him. This is in
accordance with the Muslim's belief ('aqeedah), and there is nothing
wrong with it, because the unknown is something that is known only to
Allaah. If it were the case that people could see the unseen and know
of events before they happen, they would have achieved everything good
and avoided everything bad. They would look at the causes of good
health, wealth and happiness and they would pursue them, and they
would look at the causes of poverty, disease and death and they would
avoid them. But this is something hypothetical and impossible. The
point is that man is incapable and weak and must submit to the fate
that Allaah, may He be glorified and exalted, has decreed for him.
Allaah says (interpretation of the meaning):
"Say (O Muhammadصلى الله عليه وسلم(: 'I possess no power over benefit
or hurt to myself except as Allaah wills. If I had the knowledge of
the Ghayb )Unseen(, I should have secured for myself an abundance of
wealth, and no evil should have touched me. I am but a warner, and a
bringer of glad tidings unto people who believe'"
[al-A'raaf 7:188]
It says inTafseer al-Qur'aan il-'Azeem(3/524):
The best comment concerning this is what was narrated by al-Dahhaak
from Ibn 'Abbaas: "If I had knowledge of the unseen I would have
acquired a lot of good" i.e., wealth. According to another report: "If
I knew the unseen I would have known what would make a profit and what
would not, and I would have made a lot of money and poverty would not
have come my way."
Ibn Jareer said: Others said: What that means is: If I had knowledge
of the unseen I would have prepared for the year of drought (by
setting side something) from the year of plenty, and I would have
known when prices were about to go up or down, so I would have saved
for myself from the times when prices were low for the times when
prices were high.
'Abd al-Rahmaan ibn Zayd ibn Aslam said: "and no evil should have
touched me" I would have avoided evil before it happened. End quote.
Shaykh al-Sa'di said inTafseer al-Kareem al-Rahmaan(p. 311): "If I had
the knowledge of the Ghayb (Unseen), I should have secured for myself
an abundance of wealth, and no evil should have touched me" means: I
would have done the things that I know would have resulted in good and
benefits for me, and I would have avoided everything that could lead
to evil and negative consequences, because I would have known about
things before they happened, and I would have known what they would
lead to.
But – because of my lack of such knowledge – bad things may happen to
me, and I may miss out on good things. This is the clearest evidence
that I have no knowledge of the unseen.
And Allaah knows best.

Dought & clear, - Meaning of belief in al-Qadar (the divine will and decree).

What is the meaning of belief in al-Qadar (the divine will and decree)?.
Praise be to Allaah.
Qadar means that Allaah has decreed everything that happens in the
universe according to His prior knowledge and the dictates of His
wisdom.
Belief in al-Qadar includes four things:
1 - The belief that Allaah knows all things, in general and in detail,
from eternity to eternity, whether that has to do with His actions or
the actions of His slaves.
2 - The belief that Allaah has written that in al-Lawh al-Mahfooz (the
Book of Decrees).
Concerning these two matters Allaah says (interpretation of the meaning):
"Know you not that Allaah knows all that is in the heaven and on the
earth? Verily, it is (all) in the Book (Al-Lawh Al-Mahfooz). Verily,
that is easy for Allaah"
[al-Hajj 22:70]
InSaheeh Muslim(2653) it is narrated that 'Abd-Allaah ibn 'Amr ibn
al-'Aas (may Allaah be pleased with him) said: I heard the Messenger
of Allaah(peace and blessings of Allaah be upon him) say: "Allaah
wrote down the decrees of creation fifty thousand years before He
created the heavens and the earth."
And the Prophet(peace and blessings of Allaah be upon him) said: "The
first thing that Allaah created was the Pen, and He said to it,
'Write!' It said, 'O Lord, what should I write?' He said: 'Write down
the decrees of all things until the Hour begins." Narrated by Abu
Dawood, 4700; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
3 - The belief that whatever happens only happens by the will of
Allaah - whether that has to do with His actions or the actions of
created beings.
Allaah says concerning His actions (interpretation of the meaning):
"And your Lord creates whatsoever He wills and chooses"
[al-Qasas 28:68]
"and Allaah does what He wills"
[Ibraaheem 14:27]
"He it is Who shapes you in the wombs as He wills"
[Aal 'Imraan 3:6]
And He says concerning the actions of created beings (interpretation
of the meaning):
"Had Allaah willed, indeed He would have given them power over you,
and they would have fought you"
[al-Nisa' 4:90]
"If your Lord had so willed, they would not have done it"
[al-An'aam 6:112]
All events, actions and happenings occur only by the will of Allaah.
Whatever Allaah wills happens, and whatever He does not will does not
happen.
4 - The belief that all things that happen are created by Allaah in
their essence, their attributes and their movements.
Allaah says (interpretation of the meaning):
"Allaah is the Creator of all things, and He is the Wakeel (Trustee,
Disposer of affairs, Guardian) over all things"
[al-Zumar 39:62]
"He has created everything, and has measured it exactly according to
its due measurements"
[al-Furqaan 25:2]
And Allaah tells us that the Prophet of Allaah Ibraaheem(peace and
blessings of Allaah be upon him) said to his people:
"While Allaah has created you and what you make"
[al-Saaffaat 38:96 - interpretation of the meaning]
If a person believes in all these things then he believes correctly in
the divine will and decree (al-qadar).
Belief in al-qadar as we have described it above does not contradict
the idea that a person has free will with regard to actions in which
he has free choice. He can choose whether to or not to do things that
he is able to do of acts of worship or sinful actions. Sharee'ah and
real life both indicate that people have this will.
With regard to sharee'ah, Allaah says concerning man's will
(interpretation of the meaning):
"That is (without doubt) the True Day. So, whosoever wills, let him
seek a place with (or a way to) His Lord (by obeying Him in this
worldly life)!"
[al-Naba' 78:39]
"so go to your tilth, when or how you will"
[al-Baqarah 2:223]
And He says concerning man's ability (interpretation of the meaning):
"So keep your duty to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16]
"Allaah burdens not a person beyond his scope. He gets reward for that
(good) which he has earned, and he is punished for that (evil) which
he has earned"
[al-Baqarah 2:286]
These verses confirm that man has a will and the ability to do what
he wants and not to do what he does not want.
With regard to real life, everyone knows that he has a will and the
ability to do what he wants and not to do what he does not want. And
he can distinguish between the things that happen when he wants them
to, such as walking, and those that happen without him wanting them
to, such as shivering. But the will and ability of man are subject to
the will and decree of Allaah, because Allaah says (interpretation of
the meaning):
"To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah willsthe Lord of the
'Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:28-29]
But the entire universe is the dominion of Allaah, and nothing can
happen in His dominion without His knowledge and will.
And Allaah knows best.

Islamic Charity Story: Charity even in the state of grief

It has been related by Allamah Seyyid Muhammed Al Husseini Al Milaani,
that Seyyid Abdullah Al Shiraazi once told him that a young scholar in
the city of Najaf once came to the great Marja Seyyid Abil Hassan Al
Isfahani, and asked him to give him some money as a help to get
married.
The great Marja promised to help him the next day. Now it so happened
that within that day the great Marja's son was assassinated while
praying behind his father in the congregational prayer. This incident
is famous and well known in Najaf.
The following day during the burial ceremony, the great Marja was seen
to be looking around as if searching for someone. His followers
thought that he was mentally disturbed since it was an odd behavior
portrayed by the Marja as it was a time of poignant sadness for the
Seyyid at the sad demise of his son.
As he kept looking around they saw him calling somebody, and found a
young man approaching the Marja and they then saw the Marja give a bag
of gold coins to the young man as he had promised to do so, and did
not forget this even though he was surrounded with grief.

Muslim Charity: Help according to your capability

Sheikh Abdul Azeem Al Muhtadi Al Bahrani in his book 'Qasas wal
Khawatir' relates that a beloved friend of his came to him in need of
some money. Although the Sheikh didn't have anything to give this
friend, yet he asked the friend to meet him at a certain venue so that
he would give away the little he possessed, thinking of the saying
that if you can't give everything you can give a little.
As the Sheikh waited for this friend, he came across a verse of Noble
Qur'an which says that a person should give charity according to his
means, "Let him who has abundance spend out of his abundance and
whoever has his means of subsistence straitened to him, let him spend
out of that which Allah has given him; Allah does not lay on any soul
a burden except to the extent to which He has granted it; Allah brings
about ease after difficulty." (65:7)
The Sheikh saw that the verse was describing his position in respect
to his friend, as the Sheikh didn't have much to give to his friend
but he would help his friend according to his capability. As he took
out an envelope containing the little he had, he decided to write the
verse of Noble Qur'an on the envelope.
As he finished doing so, he found his friend coming towards him
happily and saying that he had obtained what he desired soon after the
Sheikh had promised to give him something.

Marriage Duas, - Dua before sexual intercourse

بِسْمِ اللهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ ، وَجَنِّبِ
الشَّيْطَانَ مَا رَزَقْـتَنَا
Translation
In the Name of Allah. O Allah, keep the shaytaan away from us and keep
the shaytaan away from what You have blessed us with.
Note:
*The messenger of Allah said: whoever says this -du'a- and the wife
was pregnant from that night, shaytan will never be able to harm the
child.
Transliteration
bismillaah - allaahumma jannibnash-shayṭaana, wa jannibish-shayṭaana
maa razaqtanaa
Sources: Bukhari No# 141, 3271, 6388, 7396; Muslim No# 1434; Abu
Dawud No# 2161; At-Tirmidhi No# 1092

Marriage Duas, - Dua of a bridegroom on the wedding night

اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا ، وَخَيْرَ مَا جَبَلْتَهَا
عَلَيْهِ ، وَأَعُوذُ بِكَ مِنْ شَرِّهَا ، وَشَرِّ مَا جَبَلْتَهَا
عَلَيْهِ
Translation
When you marry a woman, say:
"O Allah, I ask You for the goodness within her and the goodness that
you have made her inclined towards, and I seek refuge with You from
the evil within her and the evil that you have made her inclined
towards."
Transliteration
allaahumma innee as'aluka khayrahaa, wa khayra maa jabaltahaa 'alayh,
wa a'oodhu bika min sharrihaa, wa sharri maa jabaltahaa 'alayh
Sources: Abu Dawud No# 2160; Ibn Majah No# 2252

Marriage Duas, - Dua for the newlywed

بَارَكَ اللهُ لَكَ ، وَبَارَكَ عَلَيْكَ ، وَجَمَعَ بَيْنَكُمَا فِي خَيْرٍ
Translation
May Allah bless for you (your spouse) and bless you, and may He unite
both of you in goodness.
Transliteration
baarak-allaahu laka, wa baaraka 'alayka, wa jama'a baynakumaa fee khayr
Sources: Abu Dawud No# 2130; Ibn Majah No# 1905

Re: M. NajimudeeN. Bsc-INDIA, Want to build solid self confidence?

Thank you verymuch

On 10/21/13, Najimudeen_M <aydnajimudeen@gmail.com> wrote:
> ---------- Forwarded message ----------
> From: "M.Farouk Radwan" <farouk@2knowmyself.com>
> Date: Sun, 20 Oct 2013 19:33:40 -0400
> Subject: M. NajimudeeN. Bsc-INDIA, Want to build solid self confidence?
> To: "M. NajimudeeN. Bsc-INDIA" <aydnajimudeen@gmail.com>
>
> Hi M. NajimudeeN. Bsc-INDIA,
> The solid confidence program ,which was designed by 2knowmyself to
> help people build self confidence from scratch quickly, is available
> for you for half of its price just because you are subscribed to this
> list.
>
> Instead of getting it for 20 USD A month you can get it for 9.99 USD
> through this link:
>
> [image]
> Get the The solid Confidence program for half its price
>
> This link will expire in 72 hours and after that you will have to get
> it for 20 USD.
> For more information on the product check this link
>
> Till we meet Again : )
> http://www.2knowmyself.com
>
> 2knowmyself, el eqbal st louran alexandria, alexandria, none 24611, EGYPT
>
> Unsubscribe | Change Subscriber Options
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Fwd: M. NajimudeeN. Bsc-INDIA, Want to build solid self confidence?

---------- Forwarded message ----------
From: "M.Farouk Radwan" <farouk@2knowmyself.com>
Date: Sun, 20 Oct 2013 19:33:40 -0400
Subject: M. NajimudeeN. Bsc-INDIA, Want to build solid self confidence?
To: "M. NajimudeeN. Bsc-INDIA" <aydnajimudeen@gmail.com>

Hi M. NajimudeeN. Bsc-INDIA,
The solid confidence program ,which was designed by 2knowmyself to
help people build self confidence from scratch quickly, is available
for you for half of its price just because you are subscribed to this
list.

Instead of getting it for 20 USD A month you can get it for 9.99 USD
through this link:

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Get the The solid Confidence program for half its price

This link will expire in 72 hours and after that you will have to get
it for 20 USD.
For more information on the product check this link

Till we meet Again : )
http://www.2knowmyself.com

2knowmyself, el eqbal st louran alexandria, alexandria, none 24611, EGYPT

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