Dought & clear,- Meaning of the hadeeth; “Then the divine decree overtakes him and he does the deeds of the people of Hell”.

I would like you to explain the meaning of this Hadeeth:
Narrated Abi Abdurrahman Abdullah bin Mas'ud, May Allah is pleased with him:
Allah's Apostle, the true and truly inspired said, "(The matter of the
Creation of) a human being is put together in the womb of the mother
in forty days, and then he becomes a clot of thick blood for a similar
period, and then a piece of flesh for a similar period. Then Allah
sends an angel who breathes the soul into him, and is ordered to write
four things. He is ordered to write down his (i.e. the new creature's)
deeds, his livelihood, his (date of) death, and whether he will be
blessed or wretched (in religion). So, by Allah the One, a man amongst
you may do good deeds till there is only a cubit between him and
Paradise and then what has been written for him decides his behavior
and he starts doing (evil) deeds characteristic of the people of the
(Hell) Fire. And similarly, a man amongst you may do (evil) deeds till
there is only a cubit between him and the (Hell) Fire, and then what
has been written for him decides his behavior, and he starts doing
deeds characteristic of the people of Paradise." Narrated by
Al-Bukhari.
To be honest with you I feel bad sometimes that I may do good deeds
while it is written that I am from the people of hell. I wish you
answer me, thanks a lot for your efforts, may Allah greaten your
reward.
Praise be to Allaah.
Ibn al-Qayyim (may Allaah have mercy on him) said:
Those who are ignorant of Allaah and His names and attributes
misinterpret their true meanings and turn people against Allaah and
put obstacles between the people and loving Allaah and drawing close
to Him without realizing.
We will mention some examples of that, such as that they try to make
people with shallow knowledge (or weak faith) think that no acts of
obedience towards Allaah will do any good, even if that is done for a
long time and a person has tried his utmost to do it properly both
outwardly and inwardly; and that a person cannot be safe from the plot
of Allaah, rather it is Allaah's way to take the obedient one who
fears Allaah out of the mosque and into the brothels, and from Tawheed
and tasbeeh to shirk and flutes, and turn his heart from pure faith to
kufr. They narrated sound reports concerning this that they do not
understand properly, and false reports that the Prophet never said,
and they claim that this is the essence of Tawheed. End
quote.Al-Fawaa'id(159).
Then he (may Allaah have mercy on him) said: ... So this poor person no
longer sees actions as being good or bad, so he does not feel
comfortable when doing good, or feel distressed when doing bad. Is
there any more effective way of putting people off Allaah and making
them hate Him than this?! If all the heretics strive hard to make
people hate religion and put them off Allaah, they could never have
come up with anything worse than this.
The one who has this belief thinks that he is reinforcing the ideas of
Tawheed and the divine will and decree, and refuting the innovators
and supporting Islam, but by Allaah, a wise enemy is less harmful than
an ignorant friend. All the revealed Books and all the Messengers bear
witness to the opposite of that, especially the Qur'aan. If those who
seek to call others to Allaah follow the method that is established by
Allaah and His Messenger in calling people to Islam, the whole world
would be reformed in such a way that there would be no corruption
after that.
Allaah tells us - and He is the One Who is truthful and fulfils
promises - that He only judges people on the basis of their actions,
and recompenses them for their deeds, and the one who does good should
not fear any injustice or unfairness; He will never cause the deeds of
any doer of good to be lost, no matter how small, or wrong any soul in
the slightest."But if there is any good (done), He doubles it, and
gives from Him a great reward" [al-Nisa' 4:40]. Even if it is the size
of a grain of mustard seed, He gives reward for it and does not cause
it to be lost. He recompenses bad deeds with the like thereof, and
cancels them out if a person repents, regrets it and seeks forgiveness
and does good deeds, or if calamities befall him. But He rewards a
good deed anything from ten fold to seven hundred fold or more.
He is the One Who reforms the misguided and turns back to Him the
hearts of those who turn away; He accepts the repentance of sinners,
guides the misled, saves the doomed, teaches the ignorant, guides the
confused, reminds the heedless, gives refuge to the lost. When He
sends a punishment, it is only after severe rebellion and stubborn
turning away, and after calling the people to turn back to Him. End
quote.
Al-Fawaa'id(161).
There follows a great hadeeth which was narrated by al-Bukhaari (3208)
and Muslim (2643) from Ibn Mas'ood (may Allaah be pleased with him).
Some people were confused about the words of the Prophet(peace and
blessings of Allaah be upon him) "one of you may do the deeds of the
people of Paradise until there is nothing between him and it but a
cubit, then the decree overtakes him and he does a deed of the people
of Hell and enters it. And one of you may do the deeds of the people
of Hell until there is nothing between him and it but a cubit, then
the decree overtakes him and he does a deed of the people of Paradise,
and enters it."
This is an example of what Ibn al-Qayyim (may Allaah have mercy on
him) tried to point out of saheeh reports which are not understood
properly.
The answer to this is that it applies to the one who does not do deeds
with sincerity and faith, rather he does deeds of the people of
Paradise as it appears to people only, as is explained in another
version of the hadeeth that was narrated by al-Bukhaari (4207) and
Muslim (112) from Sahl who said: The Prophet(peace and blessings of
Allaah be upon him) and the mushrikeen met in battle and fought. When
the Messenger of Allaah(peace and blessings of Allaah be upon him)
went back to his camp and the others went back to their camp, there
was among the companions of the Messenger of Allaah(peace and
blessings of Allaah be upon him)a man who killed anyone (of the enemy)
who got in his way. They said: No one has done better today than So
and so. The Messenger of Allaah(peace and blessings of Allaah be upon
him) said, "Rather he is one of the people of Hell." A man said: I am
going to follow him. So he went out with him; every time that man
stopped, he stopped with him, and when he hastened, he hastened with
him. He said: The man was badly wounded, so he sought to hasten his
death. He put the handle of his sword on the ground and its tip in the
middle of his chest, then he leaned [on his sword] and killed himself.
The man went to the Messenger of Allaah(peace and blessings of Allaah
be upon him) and said: I bear witness that you are the Messenger of
Allaah (S). He said: "Why is that?" He said: The man who you said was
one of the people of Hell and the people were astounded by that. I
said, I will find out about him for you. So I followed him until he
was badly wounded, then he sought to hasten his death. He put the
handle of his sword on the ground and its tip in the middle of his
chest, then he leaned on it and killed himself. The Messenger of
Allaah(peace and blessings of Allaah be upon him) said: "A man may do
the deeds of [the people of] Paradise, or so it seems to the people,
although he is one of the people of Hell, and a man may do the deeds
of [the people of] Hell, or so it seems to the people, although he is
one of the people of Paradise."
As for the one who does the deeds of the people of Paradise in a real
sense, sincerely and on the basis of faith, Allaah is too just,
merciful and generous to let him down at the end of his life.
Rather these are the ones who are guided, directed and helped to
persist, as Allaah says (interpretation of the meaning):
"Allaah will keep firm those who believe, with the word that stands
firm in this world (i.e. they will keep on worshipping Allaah Alone
and none else), and in the Hereafter. And Allaah will cause to go
astray those who are Zaalimoon (polytheists and wrongdoers), and
Allaah does what He wills"
[Ibraaheem 14:27]
"As for those who strive hard in Us (Our Cause), We will surely guide
them to Our paths (i.e. Allaah's religion -- Islamic Monotheism). And
verily, Allaah is with the Muhsinoon (good-doers)."
[al-'Ankaboot 29:69]
"Verily, he who fears Allaah with obedience to Him (by abstaining from
sins and evil deeds, and by performing righteous good deeds), and is
patient, then surely, Allaah makes not the reward of the Muhsinoon
(good-doers) to be lost"
[Yoosuf 12:90]
"They rejoice in a grace and a bounty from Allaah, and that Allaah
will not waste the reward of the believers"
[Aal 'Imraan 3:171]
Ibn al-Qayyim said inal-Fawaa'id(p. 163): With regard to the fact that
a man may do the deeds of the people of Paradise until there is
nothing between him and it but a cubit, then the decree overtakes him,
this refers to the actions of the people of Paradise as they appear to
other people. If it was a righteous deed that is acceptable to Allaah,
then Allaah would love it, accept it and not cancel it out. Someone
may say that this phrase, "until there is nothing between him and it
but a cubit", does not support what we have suggested; the answer to
that is that if deeds are to be judged by the way they end, this man
did not have enough patience to complete his deeds properly; rather
there was a hidden problem and something wrong with his deeds, by
means of which he was let down towards the end of his life, so that
hidden, serious, fatal problem caused his downfall at the time of
need. If there was no problem and no insincerity, Allaah would not
have turned his faith into disbelief. And Allaah knows better than all
people what they do not know of each other. End quote.
Ibn Rajab (may Allaah have mercy on him) said:
The words "as it appears to people" indicate that what is hidden may
be different from what is apparent to people, and that a bad end is
because of a hidden problem in a person that people are not aware of,
whether it is a bad deed and the like, so that hidden quality may lead
to a bad end at death.
Similarly, a man may do a deed of the people of Hell, but inwardly he
has some good quality, and that prevails at the end of his life, and
leads to a good end for him.
'Abd al-'Azeez ibn Abi Rawaad said: A man was dying and he was being
prompted to sayLaa ilaaha ill-Allaah, but the last words he said were,
"He does not believe in what you are saying" (referring to himself),
and he died like that!
He said: I asked about him, and found that he was addicted to alcohol!
'Abd al-'Azeez used to say: Beware of sins for it is sins that led him
to this bad end.
In general, how people end up is the consequences of what went before,
and all of that has been previously written in a Book, hence the salaf
greatly feared a bad end, and some of them would feel anxious when
remembering previous sins.
It was said that the hearts of the righteous are concerned about how
their life will end, and they always wonder: how will our end be?
The hearts of those who are close to Allaah are concerned about
previous sins, and say: How will our sins affect our ends? Sahl
al-Tastari said: The one who has started his journey towards Allaah
fears that he may fall into sin and the one who is close to Allaah
fears that he may end fall into kufr (disbelief).
Hence the Sahaabah and the righteous salaf who came after them feared
that they might become hypocrites, and their fear and anxiety were
intense. So the believer fears lesser hypocrisy for himself, and
worries that it might prevail at the end of his life, and take him
into a state of major hypocrisy, as it was mentioned above that hidden
problems may lead to a bad end. End quote.
Jaami' al-'Uloom wa'l-Hukam(1/57-58).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: The hadeeth
of Ibn Mas'ood, "until there is nothing between him and it but a
cubit" means, Paradise. It does not mean that his deeds bring him to
this position until there remains nothing but a cubit, because if he
were doing the deeds of the people of Paradise in a true sense, Allaah
would not let him down because Allaah is more generous than His
slaves. Imagine a person devoted to Allaah, and there is nothing but a
cubit between him and Paradise: would Allaah turn him away?! This is
impossible. Rather the meaning is that he does the deeds of the people
of Paradise as it appears to others, until when there is nothing left
of his lifespan but a little, his heart drifts away - Allaah forbid;
we ask Allaah to keep us safe and sound. This is the meaning of the
hadeeth of Ibn Mas'ood: when there is nothing left between him and
Paradise but a cubit with regard to his lifespan, otherwise he was not
doing the deeds of the people of Paradise in the first place.
We ask Allaah not to misguide our hearts. (So the person referred to)
is striving but in his heart there is some hidden evil that leads to
his doom when there is only one cubit left when he dies. End quote
fromal-Liqa' al-Shahri(13/14).
Some scholars suggested that the person mentioned in the hadeeth may
be striving in a true sense, until when his lifespan nears its end, he
meets a bad end, and dies in a state of kufr or sin, but this is rare.
This also goes back to something hidden or some serious evil quality
that the person persisted in, such as corrupt belief or a major sin
that dooms one to Hell, which led to his bad end. We ask Allaah to
keep us safe and sound. So the hadeeth is to be understood as a
warning that no one should rely too much on his deeds and we should
ask Allaah for steadfastness until death, for hearts are between two
fingers of the Most Merciful and He turns them as He wills.
Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: What is
meant by a cubit is an indication of how close he is to death, and
whether he will enter Paradise or Hell after that, and that there is
nothing between him and his reaching that abode except a cubit, like
that which remains between him and his reaching any spot on earth.
What this hadeeth means is that this may happen in rare cases to some
people, not that it is the norm. Moreover it is a sign of Allaah's
kindness and mercy that people may revert from evil to good in many
cases. As for their reverting from good to evil, this is very rare and
hardly ever happens. This is like the words of Allaah [in the hadeeth
qudsi]: "My mercy precedes My wrath and prevails over My wrath." That
includes those who turn to the deeds of Hell by disbelieving or
sinning, but they (the scholars) differ with regard to whether they
will abide therein forever or not. The kaafir will abide in Hell
forever, but the sinner who dies believing in Tawheed will not abide
therein forever, as stated above. In this hadeeth there is a clear
confirmation of the divine decree, and that repentance erases all sins
that came before it, and that whatever state a person dies in, he will
be judged accordingly, whether it is good or bad, but those who commit
sins other than kufr are subject to the will of Allaah. End quote.
What should be noted in this context is that the same hadeeth which
confused you also contains the answer to this confusion. That is
because it does not only confirm the concept of the divine decree and
Allaah's prior knowledge of His creation and His prior writing of
their deeds, but in this and similar texts, in addition to all that,
there is also affirmation of His commands and prohibitions, and that
Allaah does not punish them or bless them on the basis of His
knowledge concerning them only, but rather on the basis of what they
did and earned themselves.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
This hadeeth and similar reports point to two concepts:
1 - The prior decree, which means that Allaah already knows who are
the people of Paradise and who are the people of Hell before they do
any deeds. This is true and must be believed in. Indeed the imams,
such as Maalik, al-Shaafa'i and Ahmad, have stated that the one who
denies this is a kaafir. Rather we must believe that Allaah knows
everything that is going to happen before it happens, and we must
believe in what He has told us that He has decreed will happen and has
told us of it before it happens.
2 - That Allaah knows all things the way they are, and He has made for
things means that may lead to these things. So He knows that these
things could result from these means, as He knows that this man may
have a child by means of having intercourse with a woman that makes
her pregnant. If this man says: Allaah knows that I am going to have a
child so there is no need for me to have intercourse, then he is a
fool, because Allaah knows that it will come about by means of what He
has decreed of intercourse. Similarly a man knows that crops will grow
as the result of his watering the seeds that he has planted, but if he
says: He knows that it will happen so there is no need to plant seeds,
then he is ignorant and misguided because Allaah knows what will come
about by those means.
Similarly, if He knows that this one will be blessed in the Hereafter
and that one will be doomed, we say: it is because that one does the
deeds of the doomed, so Allaah knows that he will be doomed because of
his deeds. If it is said that he is doomed even if he does not do
anything, this is false, because Allaah does not admit anyone to Hell
except for his sin, as Allaah says (interpretation of the
meaning):"That I will fill Hell with you [Iblees (Satan)] and those of
them (mankind) that follow you, together" [Saad 38:85]. So He swore to
fill it with Iblees and his followers, and those who follow Iblees
have disobeyed Allaah, may He be exalted, but Allaah does not punish
anyone for what He knows he will do until he does it.
Similarly Allaah has decreed Paradise for the people who believe in
Him and obey Him, so the one who is decreed to be one of them is
guided by Allaah to believe and obey. The one who says, I will enter
Paradise whether I am a believer or a disbeliever, if He knows that I
am one of its people, is fabricating a lie against Allaah. Allaah
knows that he will be admitted to it by faith, so if he does not have
faith he will not be the one who Allaah knew would enter Paradise,
rather he will be not a believer but a kaafir, and Allaah knows that
he will be one of the people of Hell, not one of the people of
Paradise.
Hence Allaah commanded people to pray, seek forgiveness from Allaah
and other means. The one who says, I will not pray or ask, and I will
rely on the divine decree, is also mistaken, because Allaah has made
praying and asking means of attaining His forgiveness, mercy,
guidance, support and provision. If He has decreed some good for a
person to be attained by means of du'aa' that will not be attained it
without du'aa'. What Allaah has decreed and knows about people's
situations and how their lives will end, it is only decreed through
the means that lead to that specific outcome. Nothing in this world or
in the Hereafter happens except through means, and Allaah is the
Creator of the means and the ends.
With regard to this matter, two types of people go astray. There are
those who believe in the divine decree and think that it is sufficient
to attain one's aims, so they turn away from the prescribed means and
righteous deeds. They will end up disbelieving in the Books of Allaah,
His Messengers and His religion.
(The other group) ask for reward from Allaah as a hired man asks for
his wages from his employer, relying on their own power, strength and
deeds. These people are ignorant and misguided, because Allaah has not
enjoined His commands upon people out of need, and He has not imposed
His prohibitions out of stinginess, rather He has enjoined what is in
their best interests and He has forbidden that which is bad for them.
As He says: "You will never be in a position where you are able to
harm Me and you will never be in a position to benefit Me."
The one who turns away from the commands and prohibitions, promises
and warnings, and focuses only on the divine decree has gone astray,
and the one who strives to follow the commands and prohibitions and
ignores the divine decree has gone astray. Rather the believer is as
Allaah says:"You (Alone) we worship, and You (Alone) we ask for help
(for each and everything)" [al-Faatihah 1:5], so we worship Him by
following the command, and we seek His help on the basis our belief in
the divine decree. End quote.
Muqtatafaat min Majmoo' al-Fataawa(8/66 ff).
And Allaah knows best.

For children, - 10 brief points Christians should know about Jesus and MuslimsProphet Jesus (peace be upon him)

1. Muslims love Prophet Jesus. We also love Prophet Abraham, Prophet
Moses, and Prophet Noah, to name just a few other Prophets Muslims
revere. May God's peace be upon all of these great messengers of God.
2. Muslims also love the mother of Prophet Jesus, the Virgin Mary. We
believe she was a pious and noble woman chosen over all of the women
of the world.
3. Muslims believe that Prophet Jesus was born miraculously of a
virgin mother and no father. His birth is miraculous like the birth of
Prophet Adam, the first human being, who was created with neither
mother nor father.
4. Muslims do not believe that Prophet Jesus was the son of God. God
is so powerful and self-sufficient that He does not need a son or any
kind of partner.
5. In Arabic Bible the name for God is Allah. Therefore all Arab
Christian call God Allah as Muslim do as well.
6. Prophet Jesus did not die on the cross. Rather, God saved him as
his enemies were confused about him. Prophet Jesus was taken up by God
to Heaven.
7. Prophet Jesus is called Isa (pronounced Eesa) in Arabic and the
spirit of God (Roohullah) is his title.
8. Prophet Jesus performed miracles by the Will of God, like healing
the blind and those with leprosy.
9. Prophet Jesus prayed to the same God as all Prophets and we Muslims pray to.
10. Prophet Jesus will return before the end of the world during the
time of Imam al-Mahdi, the embodiment of the Messiah or the saviour.

For children, - Prophet Isa (Jesus, peace upon him) in Islam, Maryam (Mary, mother of Jesus) and Muslims

Muslim beliefs and traditions still remain a mystery to many
non-Muslims. Between ignorance and outright malicious lies, Muslims
need to find a common ground with others. Non-Muslims, especially
Christians, are often surprised to discover that Muslims also believe
in Prophet Jesus (peace be upon him). This web page aims to not only
provide the Islamic perspective on this great Prophet Jesus (peace be
upon him) and Maryam (Mary), the mother of Prophet Jesus (peace be
upon him), but also to bring forward the common ground between Muslims
and Christians.
Muslims are required by Allah (SWT) to believe in all of the Prophets.
These include Prophet Isa (Jesus Christ) and Prophet Yahya (John the
Baptist) peace be upon them. The Noble Qur'an, the Islamic holy book,
also instructs Muslims to believe in the books revealed to every
Prophet as well. The book given to Prophet Isa (Jesus, peace upon him)
is called Injeel in the Noble Qur'an.
According to the Noble Qur'an, Prophet Jesus (peace be upon him) was
one of Allah's (SWT) most beloved messengers, a precursor to Prophet
Muhammad (61:6)and was sent to guide the Children of Israel. In the
Noble Qur'an, stories about the life and teachings of Prophet Isa
(Jesus, peace upon him) are abundant. The Noble Qur'an recalls his
miraculous birth, his teachings, the miracles he performed by Allah's
(SWT) permission, and his life as a great prophet of Allah (SWT). The
Noble Qur'an speaks of Maryam (Mary) not only as the mother of Prophet
Isa (Jesus, peace upon him), but as a righteous woman in her own
right.
Muslims believe that Prophet Isa (Jesus, peace upon him) was the son
of Maryam (Mary), and was immaculately conceived without the
intervention of a human father. The Noble Qur'an describes that an
angel appeared to Maryam (Mary), to announce to her the "gift of a
holy son" (19:19). Maryam (Mary) was astonished at the news, and
asked: "How shall I have a son, seeing that no man has touched me, and
I am not unchaste?" (19:20). When the angel explained to her that she
had been chosen for the service of Allah (SWT), and that Allah (SWT)
had ordained the matter, she devoutly submitted herself to His will.
The Noble Qur'an further describes that Maryam (Mary, mother of Jesus)
retreated from her people (outside the city), and gave birth to
Prophet Isa (Jesus, peace upon him) underneath a remote date palm
tree. The date palm tree miraculously provided nourishment for Maryam
(Mary) during labor and birth. (See Chapter 19 of the Noble Qur'an for
the entire story. The chapter has aptly been named "The Chapter of
Maryam (Mary, mother of Jesus)")
However, the Noble Qur'an repeatedly reminds us that Prophet Adam, the
first human being, was born with neither a human mother nor a human
father. Therefore Prophet Isa (Jesus, peace upon him) miraculous birth
affords him no higher standing or presumed partnership with God. When
God ordains a matter, He merely says, "Be" and it is so. "The
similitude of Jesus before God is as that of Adam. He created him from
dust, then said to him: "Be!" And he was" (3:59). In Islam, Prophet
Isa (Jesus, peace upon him) is regarded as a human prophet and
messenger of God, not part of God Himself. The Noble Qur'an also
denies that Prophet Isa (Jesus, peace upon him) was crucified.

What the Shi’ah do on ‘Ashoora’ is bid’ah (innovation) and misguidance

I am living in dubai and here huge number of shia are pesent arround
us they always say that doing maatum on 9 and 10 muhaaram is right and
this is the proof that we love hazrat husain and hazrat yaqoob also
said "Hazrat Yaqoob (a.s.) cried and said a word (Hey Yousuf) he cried
that in result of he became blind and thier rest sons who were wrong
asked him if you cried like this than you will hurt yourself and no
dought you will die one day while crying. THEN Haszar Yaqoob (a.s.)
replied I cried and tell all my tregedy to ALMIGHTY ALLAH and I know
something from GOD" please tell me the answer as soon as possible that
beating chest is right or wrong???
Praise be to Allaah.
What the Shi'ah do on 'Ashoora' of beating their chests, slapping
their cheeks, striking their shoulders with chains and cutting their
heads with swords to let the blood flow are all innovations that have
no basis in Islam. These things are evils that were forbidden by the
Prophet(peace and blessings of Allaah be upon him), who did not
prescribe for his ummah to do any of these things or anything similar
to them to mark the death of a leader or the loss of a martyr, no
matter what his status. During his lifetime(peace and blessings of
Allaah be upon him) a number of senior Sahaabah were martyred and he
mourned their loss, such as Hamzah ibn 'Abd al-Muttalib, Zayd ibn
Haarithah, Ja'far ibn Abi Taalib and 'Abd-Allaah ibn Rawaahah, but he
did not do any of the things that these people do. If it was good,
he(peace and blessings of Allaah be upon him) would have done it
before us.
Ya'qoob (peace be upon him) did not strike his chest or scratch his
face, or shed blood or take the day of the loss of Yoosuf as a
festival or day of mourning. Rather he remembered his missing loved
one and felt sad and distressed because of that. This is something no
one can be blamed for. What is forbidden is these actions that have
been inherited from the Jaahiliyyah, and which Islam forbids.
Al-Bukhaari (1294) and Muslim (103) narrated that 'Abd-Allaah ibn
Mas'ood (may Allaah be pleased with him) said: The Prophet(peace and
blessings of Allaah be upon him) said: "He is not one of us who
strikes his cheeks, rends his garment, or cries with the cry of the
Jaahiliyyah."
These reprehensible actions that the Shi'ah do on the day of 'Ashoora'
have no basis in Islam. The Prophet(peace and blessings of Allaah be
upon him) did not do them, nor did any of his companions. None of his
companions did them when he or anyone else died, although the loss of
Muhammad(peace and blessings of Allaah be upon him) was greater than
the death of al-Husayn (may Allaah be pleased with him).
Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: Every
Muslim should mourn the killing of al-Husayn (may Allaah be pleased
with him), for he is one of the leaders of the Muslims, one of the
scholars of the Sahaabah, and the son of the daughter of the Messenger
of Allaah(peace and blessings of Allaah be upon him), who was the best
of his daughters. He was a devoted worshipper, and a courageous and
generous man. But there is nothing good in what the Shi'ah do of
expressing distress and grief, most of which may be done in order to
show off. His father was better than him and he was killed, but they
do not take his death as an anniversary as they do with the death of
al-Husayn. His father was killed on a Friday as he was leaving the
mosque after Fajr prayer, on the seventeenth of Ramadaan in 40 AH.
'Uthmaan was better than 'Ali according to Ahl al-Sunnah
wa'l-Jamaa'ah, and he was killed when he was besieged in his house
during the days of al-Tashreeq in Dhu'l-Hijjah of 36 AH, with his
throat cut from one jugular vein to the other, but the people did not
take his death as an anniversary. 'Umar ibn al-Khattaab was better
than 'Ali and 'Uthmaan, and he was killed as he was standing in the
mihraab, praying Fajr and reciting Qur'aan, but the people did not
take his death as an anniversary. Abu Bakr al-Siddeeq was better than
him but the people did not take his death as an anniversary. The
Messenger of Allaah(peace and blessings of Allaah be upon him) is the
leader of the sons of Adam in this world and the Hereafter, and Allaah
took him to Him as the Prophets died before him, but no one took the
dates of their deaths as anniversaries on which they do what these
ignorant Raafidis do on the day that al-Husayn was killed. … The best
that can be said when remembering these and similar calamities is that
which 'Ali ibn al-Husayn narrated from his grandfather the Messenger
of Allaah(peace and blessings of Allaah be upon him), who said: "There
is no Muslim who is afflicted by a calamity and when he remembers it,
even if it was in the dim and distant past, he saysInna Lillaahi wa
inna ilayhi raaji'oon(verily to Allaah we belong and unto Him is our
return), but Allaah will give him a reward like that of the day when
it befell him."
Narrated by Imam Ahmad and Ibn Majaah, end quote fromal-Bidaayah
wa'l-Nihaayah(8/221).
And he said (8/220): The Raafidis went to extremes in the state of
Bani Buwayh in the year 400 and thereabouts. The drums were beaten in
Baghdad and other cities on the day of 'Ashoora', and sand and straw
was strewn in the streets and marketplaces, and sackcloth was hung on
the shops, and the people expressed grief and wept. Many of them did
not drink water that night, in sympathy with al-Husayn, because he was
killed when he was thirsty. Then the women went out barefaced, wailing
and slapping their faces and chests, walking barefoot in the
marketplaces, and other reprehensible innovations… What they intended
by these and similar actions is to impugn the state of Banu Umayyah
(the Umayyads), because he was killed during their era.
On the day of 'Ashoora, the Naasibis of Syria do the opposite of what
the Raafidis and Shi'ah do. They used to cook grains on the day of
'Ashoora and do ghusl and perfume themselves, and wear their finest
garments, and they took that day as an Eid for which they made all
kinds of food, and expressed happiness and joy, intending thereby to
annoy the Raafidis and be different from them.
Celebrating that day is an innovation (bid'ah), and making it an
anniversary for mourning is also an innovation. Hence Shaykh al-Islam
Ibn Taymiyah (may Allaah have mercy on him) said:
Because of the killing of al-Husayn (may Allaah be pleased with him),
shaytaan caused the people to introduce two innovations: the
innovation of mourning and wailing on the day of 'Ashoora', by
slapping the cheeks, weeping, and reciting eulogies. … and the
innovation of rejoicing and celebrating. … So some introduced mourning
and others introduced celebration, so they regarded the day of
'Ashoora' as a day for wearing kohl, doing ghusl, spending on the
family and making special foods. … And every innovation is a going
astray. None of the four imams of the Muslims or any other (scholars)
regarded either of these things as mustahabb. End quote fromMinhaaj
al-Sunnah(4/554).
It should be noted that these reprehensible actions are encouraged by
the enemies of Islam, so that they can achieve their evil aims of
distorting the image of Islam and its followers. Concerning this Moosa
al-Musawi said in his bookal-Shi'ah wa'l-Tas-heeh:
But there can be no doubt that striking heads with swords and cutting
the head in mourning for al-Husayn on the tenth day of Muharram
reached Iran and Iraq and India during the British occupation of those
lands. The British are the ones who exploited the ignorance and
naiveté of the Shi'ah and their deep love for Imam al-Husayn, and
taught them to strike their heads with swords. Until recently the
British embassies in Tehran and Baghdad sponsored the Husayni parades
in which this ugly spectacle appears in the streets and alleyways. The
aim of the British imperialist policy of developing this ugly
spectacle and exploiting it in the worst manner was to give an
acceptable justification to the British people and the free press that
opposed British colonialism in India and other Muslim countries, and
to show the peoples of these countries as savages who needed someone
to save them from their ignorance and savagery. Images of the parades
that marched in the streets on the day of 'Ashoora', in which
thousands of people were striking their backs with chains and making
them bleed, and striking their heads with daggers and swords, appeared
in British and European newspapers, and the politicians justified
their colonization of these countries on the basis of a humane duty to
colonize the lands of these people whose culture was like that so as
to lead these peoples towards civility and progress. It was said that
when Yaseen al-Haashimi, the Iraqi Prime Minister at the time of the
British occupation of Iraq, visited London to negotiate with the
British for an end to the Mandate, the British said to him: We are in
Iraq to help the Iraqi people to make progress and attain happiness,
and bring them out of savagery. This angered Yaseen al-Haashimi and he
angrily walked out of the room where the negotiations were being held,
but the British apologized politely and asked him with all respect to
watch a documentary about Iraq, which turned out to be a film about
the Husayni marches in the streets of al-Najaf, Karbala' and
al-Kaazimiyyah, showing horrific and off-putting images of people
striking themselves with daggers and chains. It is as if the British
wanted to tell him: Would an educated people with even a little
civility do such things to themselves?! End quote.
And Allaah knows best.

The virtue of observing a lot of naafil fasts in themonth of Muharram

Is it Sunnah to observe a lot of naafil [supererogatory] fasts in the
month of Muharram? Is there anything special about this month compared
with other months?.
Praise be to Allah
The month of Muharram is the first month of the Arabic year, and it is
one of the four sacred months of Allaah. Allaah says (interpretation
of the meaning):
"Verily, the number of months with Allaah is twelve months (in a
year), so was it ordained by Allaah on the Day when He created the
heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th,
the 11th and the 12th months of the Islamic calendar). That is the
right religion, so wrong not yourselves therein"
[al-Tawbah 9:36]
al-Bukhaari (3167) and Muslim (1679) narrated from Abu Bakrah (may
Allaah be pleased with him) that the Prophet(peace and blessings of
Allaah be upon him) said: "The division of time has turned to its
original form which was current the day Allaah created the heavens and
earth. The year consists of twelve months of which four are sacred:
three consecutive months, Dhu'l-Qa'dah, Dhu'l-Hijjah and Muharram, and
Rajab of Mudar which comes between Jumada and Sha'baan."
It was proven from the Prophet(peace and blessings of Allaah be upon
him) that the best fasting after Ramadaan is fasting in the month of
Muharram. It was narrated that Abu Hurayrah (may Allaah be pleased
with him) said: The Messenger of Allaah(peace and blessings of Allaah
be upon him) said: "The best fasting after Ramadaan is the month of
Allaah Muharram, and the best prayer after the obligatory prayer is
prayer at night." Narrated by Muslim, 1163.
With regard to the phrase "the month of Allaah", mentioning the month
in conjunction with Allaah is a sign of its great status. Al-Qaari
said: it seems that what is meant is all of the month of Muharram.
But it was proven that the Prophet(peace and blessings of Allaah be
upon him) did not fast any month in full apart from Ramadaan, so this
hadeeth is to be understood as meaning that it is it is encouraged to
fast a lot in the month of Muharram, not to fast the whole month.
And Allaah knows best.

Sex in Islam, - Answer to a Question About Oral Sex

QUESTION:
Salaam Oualikoum
Is oral sex with your legal wife, of course, allowed in the Islam.
Abdellah, Netherlands
ANSWER:
Wa Alaikum Salaam,
There is no clear prohibition about oral sex in the Qur'an or the
sunnah of the Prophet (SAAWS). However, according to many jurists, the
fluids that the male of female organs emit during the time of sexual
excitement, such as many (sperm) or madhi; etc., are all considered
negis and they should not touch the mouth of the man or the woman. It
is for this reason that many scholars do not recommend this practice
and consider it makrooh.
Dr. Muzammil H. Siddiqui

Sex in Islam, - Fatwa on Oral Sex

QUESTION:
Salaam Oualikoum
Is oral sex with your legal wife, of course, allowed in the Islam.
Abdellah, Netherlands
ANSWER:
Wa Alaikum Salaam,
There is no clear prohibition about oral sex in the Qur'an or the
sunnah of the Prophet (SAAWS). However, according to many jurists, the
fluids that the male of female organs emit during the time of sexual
excitement, such as many (sperm) or madhi; etc., are all considered
negis and they should not touch the mouth of the man or the woman. It
is for this reason that many scholars do not recommend this practice
and consider it makrooh.

Sex in Islam, - Islamic Fatwa on Anal Sex

Please help me for fining the truth. In Bukhari sharif hadesh no-4170
& 4171, it said that anal sex is halal/jayaj. But you said (in mail
and Q&A) that it is haram. Now i'm confused. I want to know what's the
truth? Is anal sex haram or not?
Answer:Praise be to Allaah.
Firstly:
There are many saheeh ahaadeeth which show that anal intercourse is
haraam, such as the following:
1 – It was narrated from Abu Hurayrah (may Allaah be pleased with him)
that the Messenger of Allaah (peace and blessings of Allaah be upon
him) said:�The one who has intercourse with his wife in her back
passage has disavowed himself of that which was revealed to Muhammad
(peace and blessings of Allaah be upon him).�Narrated by Abu Dawood
(3904); classed as saheeh by al-Albaani in Saheeh Abi Dawood.
2 – It was narrated that Ibn 'Abbaas (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said:�Allaah will not look at a man who has intercourse with a
woman in her back passage.�Narrated by al-Tirmidhi (1165); classed as
saheeh by Ibn Daqeeq al-'Eid in al-Ilmaam (2/660) and by al-Albaani in
Saheeh al-Tirmidhi.
3 – It was narrated that Khuzaymah ibn Thaabit (may Allaah be pleased
with him) said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said:�Allaah is not too shy to tell the truth�three
times.�Do not have intercourse with women in their back
passages.�Narrated by Ibn Maajah (1924); classed as saheeh by
al-Albaani in Saheeh Ibn Maajah.
And there are many similar ahaadeeth. Al-Tahhaawi (may Allaah have
mercy on him) said in Sharh Ma'aani al-Athaar (3/43): "The reports
concerning that reach the level of tawaatur."
Hence the views of the scholars are based on these ahaadeeth.
Al-Maawardi (may Allaah have mercy on him) said in al-Haawi (9/319):
"Because that is the consensus of the Sahaabah. It was narrated from
'Ali ibn Abi Taalib, 'Abd-Allaah ibn 'Abbaas, Ibn Mas'ood and
Abu'l-Darda'." End quote.
It says in al-Mughni (7/32):
It is not permissible to have intercourse with one's wife in her back
passage according to the majority of scholars, including 'Ali,
'Abd-Allaah, Abu'l-Darda', Ibn 'Abbaas, 'Abd-Allaah ibn 'Amr and Abu
Hurayrah. This was also the view of Sa'eed ibn al-Musayyab, Abu Bakr
ibn 'Abd al-Rahmaan, Mujaahid, 'Ikrimah, al-Shaafa'i, ashaab al-ra'y
and Ibn al-Mundhir.
Secondly:Some people imagine that it is permissible to have
intercourse with one�s wife in her back passage. They understand from
the verse (interpretation of the meaning):�Your wives are a tilth for
you, so go to your tilth when or how you will�[al-Baqarah 2:223] that
Allaah has permitted everything in this verse, even intercourse in the
back passage.
This misinterpretation is reinforced for them when they read the
hadeeth narrated by al-Bukhaari in his Saheeh. So perhaps this is the
hadeeth referred to by the questioner, in which it says: It was
narrated that Jaabir (may Allaah be pleased with him) said: The Jews
used to say that if (the man) had intercourse from behind, the child
would be born with a squint. Then the verse�Your wives are a tilth for
you, so go to your tilth when or how you will�[al-Baqarah 2:223] was
revealed.
But this is a misunderstanding of the verse. Allaah says�so go to your
tilth when or how you will�which means that all variations of
intercourse are permitted, so long as it is in the place of tilth,
i.e., the vagina, not the back passage. So it is permissible for a man
to have intercourse with his wife from behind or from in front or
lying on their sides so long as it is in the place of tilth and not
the back passage.
The evidence for that is Muslim''s report (1435) of the hadeeth of
Jaabir quoted above about the reason for the revelation of this verse,
in which it says: If he wishes, when she is lying on her front and if
he wishes when she is not lying on her front, so long as that is in
only one opening.
In Abu Dawood''s report of the same hadeeth (2163) it says: It was
narrated that Muhammad ibn al-Munkadir said: I heard Jaabir say: The
Jews say that if a man has intercourse with his wife in her vagina
from behind, the child will have a squint. Then Allaah revealed the
words (interpretation of the meaning):�Your wives are a tilth for you,
so go to your tilth when or how you will�[al-Baqarah 2:223].
In Sunan al-Tirmidhi (2980) in a report which he classed as hasan, it
was narrated that Ibn 'Abbaas (may Allaah be pleased with him) said:
'Umar came to the Messenger of Allaah (peace and blessings of Allaah
be upon him) and said: O Messenger of Allaah, I am doomed! He
said:�Why are you doomed?�He said: I changed my direction last night.
The Messenger of Allaah (peace and blessings of Allaah be upon him)
did not say anything. Then this verse was revealed to the Messenger of
Allaah (peace and blessings of Allaah be upon him) (interpretation of
the meaning):�Your wives are a tilth for you, so go to your tilth when
or how you will�[al-Baqarah 2:223]. So approach from the front or the
back, but avoid the back passage and the time of menses. Classed as
hasan by al-Albaani in Saheeh al-Tirmidhi.
These ahaadeeth and reports explain what is meant by the verse. So it
is not permissible for the Muslim to go beyond that and understand it
in ways that are not indicated by the reports or by linguistic usage.
Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma'aad (4/261):
The verse indicates that it is haraam to have intercourse with her in
her back passage for two reasons. The first is that it is permitted to
have intercourse with her in the tilth, which is the place of birth,
and not in the anus which is the place of filth. The place of tilth is
what is referred to in the verse�then go in unto them as Allaah has
ordained for you�. [al-Baqarah 2:222].
The second reason is that Allaah says�when or how you will�i.e.,
however you wish, from the front or from the back. Ibn 'Abbaas said:
"go to your tilth" means the vagina. End quote.
Thirdly:
Perhaps the question is also referring to what al-Bukhaari narrated
from Naafi' from Ibn 'Umar (may Allaah be pleased with him): "so go to
your tilth when or how you will"; he said: "He may approach her
from..."
Ibn Hajar said in Fath al-Baari (8/189):
This is how it appears in all the texts. It does not mention what
comes after the word ""from"". End quote.
And he quoted what is mentioned in some reports elsewhere than in
Saheeh al-Bukhaari, that Ibn 'Umar said: He may approach her in her
back passage.
But the scholars answered that in two ways:
1 – That it was a mistake on the part of some of those who narrated it
from Ibn 'Umar, and they understood from it that it was permissible to
have intercourse in the back passage, when in fact he was narrating
that it is permissible to have intercourse with one's wife in her
vagina from behind, based on what is mentioned in saheeh reports from
him that he regarded it as haraam to have intercourse with one's wife
in her back passage. And al-Nasaa'i narrated in al-Sunan al-Kubra
(5/315) with a saheeh isnaad that Ibn 'Umar was asked about that and
he said: Would a Muslim do that?!
Ibn al-Qayyim (may Allaah have mercy on him) said in Tahdheeb al-Sunan (2/146):
It is narrated in a saheeh report that he interpreted the verse as
referring to intercourse in the vagina coming from the back, which is
what was narrated from Naafi'. Those who thought that Naafi' improved
of intercourse in the back passage are gravely mistaken; rather what
he meant was having intercourse from the back in the vagina. Thus they
were confused when they thought that when he said "from the back" he
meant the back passage; but what he meant by that was coming from the
back but putting it in the place of intercourse, namely the vagina.
Those people were confused when they understood the words of Naafi'
"from the back" as meaning "in the back (passage)". End quote.
The second answer is:
That this was ijtihaad on the part of Ibn 'Umar (may Allaah be pleased
with him) about the meaning of the verse. The Sunnah and the views of
all the Sahaabah indicate that it was an incorrect ijtihaad. Abu
Dawood (2164) narrated, in a report that was classed as hasan by
al-Albaani in Saheeh Abi Dawood, that Ibn 'Abbaas said:
Ibn 'Umar – may Allaah forgive him – imagined, and this was a tribe of
the Ansaar who had been idol-worshippers, along with this tribe of the
Jews, who were people of the Book, and thought that they (the Jews)
were superior to them in knowledge; they used to follow their examples
in many of their deeds.. The people of the Book did not have
intercourse with their wives except on their sides, and that was most
concealing for the woman. This tribe of the Ansaar had adopted that
from them. And this tribe of Quraysh used to make the woman lie in
whatever position they wanted and enjoy them in various ways.
When the Muhaajiroon came to Madeenah, one of their men married a
woman of the Ansaar, and he went to do that with her but she objected
and said: We have intercourse lying on our sides, so do that or keep
away from me. Their problem got worse until news of that reached the
Messenger of Allaah (peace and blessings of Allaah be upon him) and
Allaah revealed the words (interpretation of the meaning):�Your wives
are a tilth for you, so go to your tilth when or how you
will�[al-Baqarah 2:223]., i.e., from the front or the back or lying,
meaning the place of birth.
This could support the reports that Ibn 'Umar used to say that it was
permissible to have intercourse in the back passage, but then perhaps
he came back to the correct view, after Ibn 'Abbaas or someone else
explained to him the reason why this verse was revealed and what its
correct meaning was. Hence it is proven -– as stated above -– that he
said that it was haraam, and he said: Would a Muslim do that?!
To conclude: Islam forbids this action, and there is nothing to
indicate that it is permissible. The one who thinks that there is
anything in the Qur'aan and Sunnah to indicate that is mistaken.
And Allaah knows best.

Fathwa, - Living with an Elderly Lady - Khalwa?

Question:
I am in a situation where it may be possible for my family and I to
live with my friend�s grandmother who is over 75, and like my mother.
The issue is that there may be long periods of time (though not
overnight) where my young son and I would be alone in the house with
this elderly lady when my wife is out.
Answer:
In the name of Allah, Most Gracious and Merciful
Asslamu alaikum,
There would be nothing wrong with living with your friend�s mother,
given that she is elderly, in the Hanafi school. Rather, if the
intention is also to help take care of an elderly lady, there would be
reward in this.
In the Hanafi school, it is permitted for a man to be alone with an
elderly woman who is no longer attractive (`ajuz shawha'), as long as
there is no fear of the untoward from either side. [Ibn Nujaym,
al-Ashbah wa'l Nadha`ir; Haskafi, al-Durr al-Mukhtar; Ibn Abidin, Radd
al-Muhtar] It is reasonable to consider a lady who is in her 70s to be
'an elderly woman who is no longer attractive'.
As an aside:
It is also not a prohibited seclusion (khalwa muharrama) if the woman
is not elderly but each person remains in a different room of a house,
as long as the abovementioned fear does not exist. [ibid.] However, in
this situation, care and caution must be exercised, and it is a
situation which is not generally considered 'dignified'. A child does
not lift the state of prohibited seclusion.
And Allah alone gives success.

Fathwa, - Impermissible seclusion (khalwa)& disability

Question:
I have a question on the issue of khalwa (seclusion). I would like to
know if there would be any dispensation on the ruling of khalwa in the
case of a person who has a disability. I suffer from a spinal
deformity which substantially impairs my agility and physical
capabilities. Taking this into account I would like to know if it
would still be haram for me to work with a non-mahram woman in a
shop/store where there may be considerable periods of time when I
would be alone with my non-mahram female colleague. The door of the
shop/store would be shut though unlocked and therefore accessible to
the general public. Please note that the extent of my disability is
such that I am not even capable of overpowering a mature child let
alone and adult female and I therefore honestly feel that I would pose
no physical threat to my non-mahrem colleague. I would however be
working in the same area of the shop/store as my colleague.
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
Firstly, I pray that Allah Most High cures you and all of us from the
physical and spiritual ailments, and that he blesses you with the
quality of Sabr and records great reward in your book of deeds in
return of this disability that you have unfortunately been inflicted
with, Ameen.
As far as your question is concerned, it would be prohibitively
disliked (makruh tahriman) to remain alone (khalwa) in an enclosed
area/shop with a non-Mahram woman, even in your situation.
The meaning of being alone (khalwa) is when a man and a woman who are
not immediate family members (mahram) remain alone in a room or place
in a way that a third person is not easily able to enter upon them, or
it is not usually accessible to others. This also (according to the
scholars) includes a room/area, the door of which is closed, even if
it may not be locked. Yes, if the door remains open, then that would
not, in of itself, be considered Khalwa.
You state that you suffer from a spinal deformity which substantially
impairs your agility and physical capabilities, and that you are
incapable of overpowering an adult woman, but this, however, will not
legitimize remaining in Khalwa.
The reason being is that, the injunctions of Shariah are not based on
their legal wisdoms (hikma), rather on the legal reason (illah). As
such, even if one was sure of not falling into the unlawful, the act
will still remain unlawful.
Yes, if one�s disability has a direct connection with a particular
injunction, such as not being able to stand in prayer, etc, then one
will be permitted to take the dispensation (rukhsa) given by Shariah.
And Allah knows best

Fathwa, - Medical Practitioners & the issue of seclusion with opposite gender�

Question:
In some hospitals it is the law for a doctor to close the door to
examine a patient to ensure patient privacy. When this happens with a
patient of the opposite sex, is it considered unlawful khalwa? If so,
what should the doctor or medical student/resident do to avoid such
situations, given the law that it is required by the hospital?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
The position of Muslim doctors and medical practitioners is very
delicate indeed, because they find themselves in many situations where
it is very easy for one to fall into a sin. Only the fear of Allah,
piety and moral ethics will prevent one from committing a sin.
Doctors have to regularly interact with patients of the opposite sex.
Thus, they need to be very careful and mindful in that they don�t
transgress the limits set down by Shariah.
As far as being alone with someone of the opposite sex (khalwah) is
concerned, it is common knowledge that this is not allowed in Islam,
due to the many Prophetic statements declaring it to be unlawful or at
the least prohibitively disliked (makruh tahriman), for example:
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)
Therefore, a medical practitioner should try his/her best in order not
to be alone with someone of the opposite sex. If it is possible for
one to have a nurse or some other third person in the room, then one
must do that. If that is not possible, then one should try and keep
the door open. If one is forced by law to keep the door closed, then
one must ensure the door is not locked (and I believe by law also, one
cannot lock the door).
In the case where the door is closed, one should try and practice in a
room with a view into the room. There should be an unveiled window
through which people are able to see inside the room. A door which has
a see-through window would be sufficient.
If none of the above is possible in that one is forced by law to close
the door, not have a see-through window and not have a third person
present, then due to the rule of �need and necessity� it would be
permitted to be in seclusion with the patient of the opposite gender.
However, one should keep in mind the Juristic principle which states:
�Cases of need are restricted to the actual need� (Ibn Nujaym,
al-Ashbah wa al-Naza�ir, P. 86). Thus, one must be careful that the
remaining in Khalwa is only restricted to the actual need. One must
not remain in seclusion any longer than what is �typically� required
for consultation. Also, one must lower their gaze and save themselves
from anything inciting, for the third person amongst them will be
Shaytan.
As far as the ruling for a patient is concerned, he/she must avoid
being alone (khalwa) with a doctor of the opposite sex. It will not be
permitted to be in Khalwa with a doctor of the opposite gender if a
doctor from one�s own gender is easily available and one is satisfied
and content with his/her medical treatment. However, if this is not
possible, it will be permitted due to need and necessity.
And Allah knows best

Zakat (Charity, Alms) or Zakah

Zakat (alms) is the name of what a believer returns out of his or her
wealth to the neediest of Muslims for the sake of the Almighty Allah.
It is calledZakatbecause the word Zakat is fromZakaawhich means,to
increase, purify and bless.
Who Should Give Zakat
The obligation of Zakat is mandatory on every Muslim who possesses the
minimumNisaab, whether the person is man, woman, young, old sane or
insane. Because the proof of Zakat in Al-Qur'an and Sunnah is general
and does not exclude young or insane. Allah (SWT) stated that:
"Of their goods take alms so that thou mightiest purify and sanctify
them..." ( Surah 9: Verse 103)
Imam Ibn Hazim said that every Muslim young or old sane or insane
needs to cleanse his or her wealth with Zakat because of generality of
the evidence. Anas bin Malik reported that the Messenger of Allah
(saws) said:
"Trade with the money of the orphan, lest it is eaten up by Zakat."
(At-Tabraani)
In another Hadith `Amru bin Shuaib related from his grandfather that
the Messenger of Allah said:
"Whoever is entrusted with money of an orphan should trade with it and
should not leave it sitting to be used up by charity." (Tirmidhi)
The point of reference in these reports is that the Messenger (saws)
urged the trustee on the estate of people who due to age or other
reasonscannot manage their own financial affairs, to invest it in a
business that will yield a return and make it grow until they are in a
position to do so themselves. For, if proper investment is not made
with an ophan's inheritance, it will be depleted by charity, thus
leaving the orphan with little or nothing.
The Nisaab
The Lawgiver, Allah has prescribed theminimum amount that is
obligatoryfor Zakat in different ranges of properties, and that
minimum amount is known as nisaab. The reason for nisaab is to ensure
that no one is forced to give Zakat out of what he or she does not
have, and that no wealth goes without Zakat.
Nisaab is also an insurance against the tyranny of the state to tax
the poor and or the neediest as is the case in many countries. Nisaab
is areference pointfor the average Muslim who is not sure whether he
possesses the minimum wealth on which Zakat is obligatory. The wealthy
need not worry about the Nisaab. Zakat is obligatory on theirentire
wealthand must be paid out at the end of financial yearthat they set
for their Zakat.
Conditions for Nisaab
1.The amount that has reached Nisaab must be the excess or surplus
known as "faadil" from one's essential needs such as food, clothing,
housing, vehicles, tools and machinery that is used in business. The
essentials for living are exempted from Zakat.
Although what constitutes nisaab may change from one country to
another, the amount that is needed for the basic needs of living in
different countries is very similar, because the market place
determines the prices, whether it is an official market or a
non-official market. In the poorest countries people do without or
live below the poverty standard, and that is why many go hungry or
without basic essentials.
However, we must realize thatZakat is an act of worship(ebadah) like
Salaat. Theelement of intention (niyyah) is necessary, and we should
not overly rely on state agencies to determine for us the requirements
of our religious duty.
Nisaab eliminates the possibility of injustice or unfair treatment of
the Zakat payer. To suggest that if we do not follow the rules of
International Monetary Fund or the arbitrary figures of social
security administration or department of agriculture we will be doing
injustice to the Zakat payer is ludicrous.
2.Nisaab must mature, that is the money is not liable for Zakat unless
it has remained a full year in the possession of a person. This is the
understanding of the majority of the scholars. Imam Abu Hanifah (raa)
said: "What should be considered is the existence of nisaab at the
beginning and the end of the Zakat year set by the payer". It does not
matter if the nisaab money increases or decreases during the calendar
year.
How To Give Zakat
Zakat may be assessed and returned in two ways:
1.Make a record of all money earned, either daily or monthly, which
has reached the nisaab and remains in the treasury. The Zakat of that
money would be due one year later on the same day the money was earned
and reached nisaab. This means every month's income must be set aside
and assessed for Zakat and so will be the case for the rest of the
months.
2.The best way is to set a day or a month, preferably Ramadan, for
your annual Zakat return calendar, say Ramadan 1st. One year later on
the same day of Ramadan, your Zakat is due and payable. Whatever is in
the savings is due for Zakat, regardless of whether all the amount in
the savings reaches a year or not. This method is the best because it
is easy to assess, meets one's obligation and relieve one's
conscience.
The Recipient Of Zakat
Knowing who qualifies as recipient of Zakat is an important aspect of
Zakat collection in Islam. Fortunately, Allah (SWT) has been merciful
to us in that He Himself spelled out the people eligible to receive
Zakat. In Surah Tawbah He stated:
"Alms are for the poor and the needy; and those employed to administer
(the funds); for those whose hearts have been (recently) reconciled
(to truth); for those in bondage and in debt; in the cause of Allah;
and for the wayfarer: (thus is it) ordained by Allah, and Allah is
full of knowledge and wisdom." ( Surah 9: Verse 60)
In this verse Allah enumerated the people who deserve this divine
welfare, and they are as follows:
*.The poor and the needy:These are individuals, and those under their
care, to live on. By the poor and needy is meant the people whose
income or salaries, or whatever material goods they have, fall short
of the cost of living in a given environment and economy.
*.Those who administer the Zakat department:Assigning people for
collecting, bookkeeping, making lists of people eligible for Zakat,
and a financial calendar.
*.The new converts to Islam:Whose hearts we want to harmonize into the
fold of Islam, either because their faith is weak or we are afraid of
their being harmed, should be given Zakat to strengthen their Iman or
until we no longer fear their harm.
*.The bonds personwho has contracted with his master to buy himself
out of bondage deserve Zakat and should be given enough to pay off
their debt to the master and be freed themselves; similarly, Muslim
prisoners of war if their freedom is tied to monetary payment, deserve
Zakat sufficient enough to secure their release.
*.The people in debt
*.Zakat can be given in the path of Allah.
*.The wayfarer.This is the traveller who in a strange land runs out of money.
It is, however, permissible to give Zakat to a wife or family member,
provided it is not part of their daily living expense money, but is
needed to pay off a debt for one's wife if she can not pay it. So is
the case for one's parents if they can not pay their debt.
Zakat moneymay be given to members of the familyfor their expenses if
one is not obligated to take care of them financially. The wife can
pay off a debt of her husband with Zakat money, because he may be
among the eight eligible recipients and she is not obligated to spend
on him as he is on her.
The eligible recipients of Zakat can be denied theirright to Zakat
without prooffrom Al-Qur`an or Sunnah. In a hadith reported by Ibn
Masud, his wife Zaynab heard the Messenger of Allah order women to
give Zakat, so she asked the Messenger (saws):
"O Messenger of Allah, you commanded us to give Zakat, and I have
jewellery that I wanted to assess for Zakat, but my husband Abdullah
bin Masud claimed that his son deserves it more than anyone." The
Messenger replied: Your husband Ibn Masud is right. Your son deserves
your charity more than anyone."
In another hadith reported by Salman bin Aamir, he said the Messenger
of Allah said:
"Charity to the poor is only charity, but charity to the rest of kind
is charity and maintenance of relations (sillah)." (Nisaee)

Basics of Hajj

The ritual of Hajj is performed in themonth of ZulHijjah, thetwelfth
and last monthin the Islamic lunar calendar. In Arabic, the word hajj
literally meansgoing to a place for the sake of visiting; and
according to the terminology of the Islamic Sharee'ah, it implies to
the act of going to the Baitullah in Mecca to observe the necessary
devotions related to pilgrimage. The hajj is mandatory upon all able
Muslims, men and women, at least once in a lifetime.
Apart from worship of Allah (SWT), the command for hajj offers Muslims
theopportunity to interact with their brethren from around the globe.
The command concerning the hajj is found in several Qur'anic verses,
among them:
"And when We assigned to Ibraheem the site of the Sacred House
(Ka'bah), saying 'Do not associate with Me anything, and purify My
House for those who circumambulate the Ka'bah, and those who stand up
and prostrate and bow in prayer. And proclaim the Pilgrimage among
men, and they will come to you on foot and mounted on every kind of
camel, lean on account of journeys through deep and distant mountain
highways." [Surah Al-Hajj: Verse 26-27].
The verse above confirms that Prophet Ibraheem (a.s.) worshipped at
the Sacred House of Allah SWT (Baitullah - another name of Ka'bah)
long before the advent of Judaism or Christianity.
For that matter, some Bibilical historians say that he lived in the
first half of the second millennium B.C, that is prior to the
establishment of the Indus civilizations of Harappa and Mohenjo-Daro;
hence, prior to the birth of Hinduism. By virtue of it being thefifth
pillar of Islam, the hajj literally makes Islam the oldest religion on
earth.The hajj today is thelargest gathering of human beingson earth.
Besides this annual ritual, there is a lesser hajj known asUmrahthat
can be performed at any time during the year except on the days of the
greater hajj, specificallyfrom 9th till 13th of ZulHijjah.
On the benefit of hajj, Abu Hurairah (r.a.) narrates that he heard the
Prophet SAW say:
"Whoever performs Hajj and does not commit any Rafath (obscenity) or
Fusooq (transgression), he returns (free from sin) as the day his
mother bore him." [Bukhari]
There are three categories of hajj:Tamattu', Qiraan and Ifraad. In brief,
*.Tamattu'refers to the act of performing umrah in the month of hajj.
*.Qiraan, on the other hand, refers to a pilgrim who performs hajj and
umrah jointly;
*.Ifraadmeans that a pilgrim wears the ihraam for hajj only and he/she
performs his umrah only after completing the greater hajj.
The most beautiful aspect of hajj is theuniformity. All the pilgrims
have to do exactly the same acts at the same sites around Mecca on
four days consecutively. All wear theihraamgarb, a great majority of
which iswhitein color.
Once the ihraam is donned and the intention for hajj uttered, male
pilgrims are prohibited from wearing stitched clothes, shoes that
cover the anklebone, a hat or turban or anything that covers the head.
Women are prohibited from wearing the veil that covers their faces
(burqaa) and also gloves.
Both men and women are prohibited from wearing any kind of perfume or
hair oil, cropping or shaving hair on any part of the body, cut the
nails, have sexual intercourse, hunt and kill animals, or to be
involved in any form of marriage proposal.

Our On Going Test

Nothing on earth is created in vain, but rather with wisdom.
Understanding this fact depends on the wisdom of people themselves.
One whose faith and consequently whose wisdom and prudence increase,
will happen to grasp this reasoning much better in time. One of the
most important precepts is that we are beingtested throughoutour whole
lives. Allah tests our sincerity and our faith on different occasions.
He may give favours to test whether we are grateful to Him or not. He
may create difficulties, for us, to reveal whether we behave with
patience or not:
"Every soul shall have a taste of death: and We test you by evil and
by good by way of trial. To Us you will be returned." ( Surat
al-Anbiya, 21:35)
Ways to Test
We are to be tested in various ways. This is explained in the Qur'an
in the verse below:
"Be sure we shall test you with fear and hunger, someloss in goods or
lives or the fruits (of your toil), but give glad tidings to those who
patiently persevere." ( Surat al-Baqara, 2:155)
Our lives have indeed been planned with the mystery of our being
tested. First of all, we are being tested in our physical beings. The
Qur'an states that
"Verily We created Man from a drop of mingled sperm, in order to try
him: So We gave him (the gifts of) hearing and sight." ( Surat
al-Insan, 76:2).
Consequently, everything we hear and see is actually apart of the
test. In all kinds of situations, we will be tested to see whether we
behave in accordance with the Qur'an or with our own vain desires.
Allah tests thesteadfastnessof the believers with variousdifficulties.
One of the most important of these is theoppression of the believersby
the unbelievers. All these misdeeds, like verbal attacks, mocking,
physical oppression and even torture and murder attempts, are only a
means of trial for the believers. In one of the verses; it is said:
"You shall certainly be tried and tested in your possessions and in
your personal selves; and you shall certainly hear much that will
grieve you, from those who received the Book before you and from those
who worship many gods. But if you persevere patiently, and guard
against evil, then that will be a determining factor in all affairs."
( Surat Aal-e- Imran, 3:186)
Special kind of Test
The most important point to comprehend is that all of these
deprivations and misadventures are created by Allah as aspecial kind
of test. One who does not understand this will become very
superficial. The Qur'an cites a pertinent tale of certain Jews.
"Ask them concerning the town standing close by the sea; when they
transgressed in the matter of the Sabbath. For on the day of their
Sabbath, their fish did come to them, openly holding up their heads,
but on the day they had no Sabbath, they came not: thus did We made a
trial for them, for they were given to transgression." ( Surat
al-A'raf, 7:163)
Only the individual who has wisdom can realize that he isbeing tested,
and can succeed in these tests by again using his wisdom. Therefore, a
believer should not forget that he is being tested throughout his
life. These tests cannot be passed or the heaven cannot be attained
simply by saying 'I believe'.
"Do men think that they will be left alone on saying 'We believe', and
that they will not be tested? We did test those before them, and Allah
will certainly know those who are true from those who are false." (
Surat al-Ankaboot, 29:2-3)
And in another verse Allah says:
"Did you think that you would enter Heaven without Allah testing those
of you who fought hard (in His Cause) and remained steadfast?" ( Surat
Aal-e-Imran, 3:142)

Women site, - The audacity of faith

The Prayer Has Never Been this Hard
Libraries are like studios. No sound goes unheard. No noise passes
without someone looking up or, in this case, a librarian hissing and
excitedly shushing the disturber of the peace, silencing the noise
polluter.
Nervously flitting and creeping about the bookshelves, I was
endeavoring to be as quiet as such can be.
Every footfall, every little brave breath was carefully measured to an
exact decibel level, no more, no less.
The only dynamics that I failed to control were the thumping of my
heart and a much more subtle tone that somehow made it past all my
enacted sound barriers, my mental matrix-built firewall, my muffled
mind. It was similar to a flute in that it was both soft and gentle.
Yet at the same time, it was piercing and bold, a constant anthem
striking out through my internal environment. It was my soul, my
little life-giving charge.
It was calling to me, chanting a sweet Athaan that only I could hear
in this muted world of books. And oh how I loved it, yet dreaded it!
I had to find a place to make prayer, somewhere in this college
library, in my first term ever of a higher education. But I was so
afraid to do so, so shy to bow my face in the presence of others, so
worried about the impression of expression. What if some malicious
person attacked me? What if I was held in contempt because I was
"fanatical," a loon? Newspaper headings flashed through my mind's eye:
Terrorist Plot in University Campus Exposed! Homicidal Ritual Offered
in Campus Library! Al Qaeda's Hand Reaches the Countryside! And
Librarian Tasers Student Fanatic.
Passing the atomic clock on the wall no less than 10 times, the minute
hand began to drive into my mind, each tick sounding like a deafening
beat on a kettledrum. The situation was getting desperate. I could not
miss my Prayer. But what about the people? What about all the possible
pain, the potential outcomes, internal and external?
I felt as though I had to breathe. I had to go make Prayer. It was a
bodily function. I silently battled on, pretending to read random
books on politics. If the librarians could hear my insides now, what
with all the furious debating and intense fracas going on, they would
probably eat me alive. How bad it was, this predicament of mine.
Dragging myself just in time, I found a relatively secluded,
undisturbed spot and began to perform my Prayer. Every noticeable
motion was a huge movement, a draining operation for me. I felt as
though my waist, that corporal hinge that enables us to bend and bow
down, was rusty. I really needed some spiritual WD-40.
This was a ground-shaking test, at least to me. I've been reflecting
on it all week. It took all my will to simply make Prayer, to express
my piety, my gratitude to God the Magnificent Being behind my organic
architecture, my magical physique, my creative expression, my artistic
passion—my nafs, that invisible soul that makes me who I am. And now,
fire-tested and gauged, I realize that my soul, the gift from its
Crafter, has not been thanked for properly, in the right fashion in
the wrong situation.
I look at the creation around me—the horses and the birds, the trees
and the falling snow, the little springs and hills —and know that I
have seen authentic, whole worship. Flapping, loping, growing,
falling, bubbling up, all these creatures worship their Creator in
their own unique, prescribed ways. The bird flies and fulfills its
Prayer, its bodily functions. Our equine companions thunder about the
plains around the world.
They fulfill their purpose, express their worship, and provide
momentum not only to their graceful forms, but also to their tender
souls. The trees reach into the heavens. The rills gurgle from the
earth. Everything worships Allaah Almighty.
One creature among all creations that live in the world, we are in no
way exempt from fulfilling our functions to completion. Being
creatures composed of minds, souls, and bodies, we must satisfy all
these individual aspects to remain healthy, to possess that spunk,
that bounce that keeps us in full blossom, at full tilt, if you'll
pardon the idiom.
We eat, drink, exercise, make love, and many more things to meet our
bodily needs. In order to quaff our intellect, we go to school, read
instruction manuals, take on mathematical concepts, and memorize.
But what do we do for our spirit, our internal core that inspires all
the other parts of our body? We make Prayer. A simplistic answer? I
think not.
Worship opens our entire being to a refreshing breeze from the
outside, cools our hot interiors, and inspires the mind, the body, and
the soul. Would you live in a house of stifled air? Would you swim in
a stagnate marsh, no spring or current to wash it clear? Would you
have your wings clipped?
The Prayer to us has become an outstanding act, a massive struggle,
five battles a day. Floating about the stratosphere of modern secular
life in our hot air balloons, it is tempting to just throw those
canvas sacks of Prayer, those weighty responsibilities, overboard.
For in the eyes of my rising generation, the Prayer has been demoted
to spiritual baggage, to an audacious act of faith. But without it,
how can we be healthy?
Now, if we have to fight ourselves on something as basic as the
Prayer, with what might must we strive simply to survive? Worship
should be a thing to be proud of not to boast, but to be full with.
The Prayer that we know—this Prayer of Islam—is the ultimate paradox,
the real irony, for it brings us literally down to earth and makes us
humble. Yet at the same time it elevates us just as unambiguously to
the heavens and, behold, we metamorphose into sublime beings, better
than the angels. And that is something worth not fighting for.
Surrender.

Women site, - The Status of Muslim Women in Communal Life

The status of the Muslim woman in Islam is very noble and lofty, and
she has a great influence on the life of every Muslim in her
community. Indeed, a Muslim woman is the initial teacher who
contributes towards building a righteous society, provided that she
follows the guidance of the Book of Allaah and the Sunnah )tradition(
of His Prophet, sallallaahu 'alayhi wa sallam, since adherence to the
Quran and the Sunnah keeps every Muslim -- male or female – away from
being misguided in any way.
The misguidance and deviation of nations are the result of being far
away from the path of Allaah The Almighty and from what His prophets
and messengers, may Allaah exalt their mention, came with. The
Prophet, sallallaahu 'alayhi wa sallam, said:"I am leaving behind two
things, you will not go astray as long as you cling to them, the Book
of Allaah and my Sunnah."
The Noble Quran mentions the great importance of the role of Muslim
women, whether she is a mother, wife, sister or daughter, her rights
and duties, and this has been explained in detail in the purified
Sunnah.
Her importance lies in the tremendous burden and responsibility that
is placed on her shoulders, and the difficulties that she has to
shoulder -- responsibilities and difficulties that are sometimes
greater than those which a man has to bear. Hence, one of the most
important duties is to show gratitude to the mother, be dutiful to her
and accompany her in kindness. In this matter, she is to be given
precedence over the father. Allaah The Almighty says )what means(:
پœ}And We have enjoined upon man ]care[ for his parents. His mother
carried him, ]increasing her[ in weakness upon weakness, and his
weaning is in two years. Be grateful to Me and to your parents; to Me
is the ]final[ destination.{]Quran 31:14[
پœ}And We have enjoined upon man, to his parents, good treatment. His
mother carried him with hardship and gave birth to him with hardship,
and his gestation and weaning ]period[ is thirty months.{]Quran 46:15[
A man came to the Messenger of Allaah, sallallaahu 'alayhi wa sallam,
and said, "'O Messenger of Allaah! Who among people is the worthiest
of my kind companionship?' He replied:'Your mother.'The man asked,
'Then who?' He replied:'Your mother.'The man then asked, 'Then who?'
So the Prophet, sallallaahu 'alayhi wa sallam, replied again:'Your
mother.'The man then asked, 'Then who?' He replied:'Then your
father.'" This implies that the mother should be given three times the
dutifulness and good treatment that the father is given.
As regards to the wife, her status and her effect in making the soul
tranquil and serene has been clearly shown in the noble Quranic verse
where Allaah The Almighty says )what means(:}And of His signs is that
He created for you from yourselves mates that you may find tranquility
in them; and He placed between you affection and mercy.{]Quran 30:21[
Al-Haafith Ibn Katheer, may Allaah have mercy upon him, commented on
this verse, saying, "It encourages love, affection, compassion and
piety since the man keeps his wife either because he loves her, or
because of compassion and pity for her if he has a child from her."
The unique stance that the Prophet's, sallallaahu 'alayhi wa sallam,
wife Khadeejah, may Allaah be pleased with her, took in supporting him
and calming and reassuring the Messenger of Allaah, sallallaahu
'alayhi wa sallam, when the angel Jibreel )Gabriel(, may Allaah exalt
his mention, first came to him in the cave of Hiraa'.
The Prophet, sallallaahu 'alayhi wa sallam, returned to Khadeejah, may
Allaah be pleased with him, with the first revelation and with his
heart trembling, he said to her:"Cover me! Cover me! I fear for
myself."Khadeejah, may Allaah be pleased with her, said, "Rejoice.
Never! By Allaah! Will Allaah fail you? You maintain kinship ties with
your relatives, you help the poor and the destitute, you serve your
guests generously and you assist those who have been afflicted with
calamities."
We should also not forget 'Aa'ishah, may Allaah be pleased with her,
and her great contribution as the great Companions used to acquire the
knowledge of Hadeeth )narration( from her, and many of the female
Companions learnt the various rulings pertaining to women's issues
from her.
In the recent past, during the era of Imaam Muhammad bin Su'ood, may
Allaah have mercy upon him, his wife advised him to accept the call of
the revivalist Imaam Muhammad bin 'Abdul-Wahhaab, may Allaah have
mercy upon him, when he offered his call to him. His wife's advice had
a great impact on him agreeing to renew and disseminate the Da'wah
)Islamic propagation(. Today we see the effect of that in the firm
belief of the citizens of the Arabian Peninsula.
There is also no doubt that a house in which there is kindness,
gentleness, love and care, along with the correct Islamic upbringing
will greatly affect a man. He becomes – Allaah willing – successful in
his affairs and in any matter, whether it is seeking knowledge,
trading, agriculture, or any other work.

Women site, - The Muslim Child and Reading

Reading is the basis for development in the field of modern sciences.
Ever since the printer was invented and books became attainable, the
world developed quickly.
Learning to read in our age has become one of the necessities of life.
To be sure, the unlettered among the lettered is like the blind among
the sighted.
Concerning the child, reading is a main source of knowledge and
learning. Reading, in its simple sense of browsing through the pages
of a book and seeing the pictures, is what concerns the child before
he learns to read and enters school. The children's book, in so many
instances, is like a toy made of paper containing a lot of drawings,
which encourage him to go through its pages and learn what it contains
with the help of his parents and teachers, in order to obtain
knowledge.
There are many levels of writing for children in terms of content,
according to the addressed age. The younger the child is, the more
drawings and the less words it has; and the older he is, the less
drawings and the more words it has. Furthermore, the child's reading
material develops to extend to the writing style and the quality of
content. It varies in terms of content, style, formulation and even
artistic presentation by the difference of age and environment in
which the child lives.
The child's need for reading is essential in order to satisfy his
desire for learning and to get acquainted with the things around him
and the world in which he lives.
By time, it develops within him love for reading. Whoever is brought
up on reading from his early childhood loves books when he grows up,
and reading becomes his favorite hobby.
The development of the child's reading faculties does not ensue from
filling the children's minds with information in so much as from
carefully choosing what suits them, on the one hand, and what they
need, on the other hand, without invalidating the foundations and
constants the child has acquired from the family and which are
supposed to spring from religion. In spite of the negative effect of
the TV in our present time, as it distracts the children from reading,
it is incumbent upon educators and instructors to take notice of their
passive sitting in front of it for long hours. It indeed habituates
them to laziness, as far as reading is concerned, and to many other
things. In this study, we shall present a brief comment on these other
negatives. It repels from them the innate inclination to read, and, so
many times, makes them feel it is a heavy undesired burden.
When considering the children's inclination concerning reading, two
points should be observed:
• The first is the child's own desires and inclinations
• The second is the objectives the educators seek to achieve, and the
child's needs he likes to fulfill.
It is more useful to observe those two points, i.e. not to neglect the
child's inclinations and desires. But at the same time, those
inclinations and desires should be implied in cultural and educational
materials, essential to him. But many times, the trace of this benefit
could hardly be visible in him. This is even more confirmed in our
present time, because a lot of foreign influences of information
overlap on the child, and deviate him from his natural inclinations;
rather, they direct him to things which may be, in so many times,
unsuitable for him, or irrelevant to his needs.
The stages of a child's interest in reading:
• In the second year, the child shows some interest in pictures
points at them, and tries to touch them if they are prominent.
• In the third year, he likes to listen to comments on those
pictures, and simple tales related to them, and gives special care to
the pictures and their meanings.
• In the fourth year, he memorizes the stories and tries to relate
them, and is pleased with imagination, and likes to comment on all the
pictures and their meanings, and why they appear in a certain position
apart from another.
• In the fifth year, he likes to read letters and recognize their connotations.
• In the sixth year, he starts to learn reading depending on
illustrative pictures and forms, and is happy to find somebody to read
long stories for him with their accompanying illustrative pictures,
and is pleased with their related details and events.
When developed, reading has a strong influence on the child. It opens
to him the horizons of knowledge and the world of this life, and with
it he learns the things and instruments surrounding him, and how he
can avoid risks and accidents.
The child who reads books other than those of the school indeed
develops his own experiences, refines his faculties, utilizes his free
time, and makes a balance between his need for play and his need for
learning.
What does the child read?
The child always loves to live in his daily environment. He likes the
stories that are close to his reality, family, and daily life events.
In his early years, the child likes the stories of animals, and is
fond of family affairs and the instruments he sees and lives with
everyday. When the children grow a bit and their mental faculties
develop, they incline to be interested in general knowledge, and
stories of history, heroism and inventions.
With the progress of their life towards the age of adolescence, they
start becoming interested in the stories about the reality of their
community, and their intellectual faculties develop and they sometimes
like to go through adult books.
The girls in their advanced years )before adolescence( have a desire
for the stories of the family and social and emotional relations, far
from heroism and detective adventures which the males incline to and
like.
Characteristics of reading material favored by children:
Children like to read the materials which have the following characteristics:
- Stimulate and develop imagination.
- Sometimes use dialogue.
- Remind of heroism, adventures and events which reveal courage.
- Bring about delight and pleasure.
- Provide answers to questions that engage their minds.
- Talk about the animal world.
- Inspirational stories )e.g. religious stories(.
- Present sciences and inventions in a simplified manner.
- Imply the values and concepts of the community in a simple and easy manner.
- Contain suspense and mystery
All of this, and more, should be put within a framework of delightful
drawings, pictures and colors that bring joy to the child.

Fwd: Narendra Modi security: RPN Singh's Rajiv Gandhi blunder

---------- Forwarded message ----------
From: Firstpost <noreply@firpostnl1.com>
Date: Wed, 6 Nov 2013 19:17:13 +0530 (IST)
Subject: Narendra Modi security: RPN Singh's Rajiv Gandhi blunder
To: aydnajimudeen@gmail.com

Wednesday, November 6, 2013
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