--------Why the Devil is called Shaytan ??? ~~~~~~~~~~~~~~~

In Arabic language, Shaytan is derived from Shatana, which means the
far thing. Hence, the Shaytan has a different nature than mankind, and
his sinful ways are far away from every type of righteousness. It was
also said that Shaytan is derived from Shata, (literally `burned'),
because it was created from fire. Some scholars said that both
meanings are correct, although they state that the first meaning is
more plausible. Further, Siybawayh (the renowned Arab linguistic)
said, "The Arabs say, `So-and-so has Tashaytan,' when he commits the
act of the devils. If Shaytan was derived from Shata, they would have
said, Tashayyata (rather than Tashaytan).'' Hence, Shaytan is derived
from the word that means, far away. This is why they call those who
are rebellious (or mischievous) from among the Jinns and mankind a
`Shaytan'. Allah said,
﴿وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الإِنْسِ
وَالْجِنِّ يُوحِى بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً﴾
(And so We have appointed for every Prophet enemies ـ Shayatin
(devils) among mankind and Jinn, inspiring one another with adorned
speech as adelusion (or by way of deception)) (6:112).
In addition, the Musnad by Imam Ahmad records that Abu Dharr said that
the Messenger of Allah(peace be upon him)said,
«يَا أَبَا ذَرَ تَعَوَّذْ بِاللهِ مِنْ شَيَاطِينِ الْإِنْسِ وَالْجِنِّ»
(O Abu Dharr! Seek refuge with Allah from the devils of mankind and
the Jinns.) Abu Dharr said, "I asked him , `Are there human devils' He
said, (Yes.)'' Furthermore,it is recorded in Sahih Muslim that Abu
Dharr said that the Messenger of Allah (peace be upon him) said,
«يَقْطَعُ الصَّلَاةَ الْمَرْأَةُ وَالْحِمَارُ وَالْكَلْبُ الْأَسْوَدُ»
(The woman, the donkey and the black dog interrupt the prayer (if they
pass in front of those who do not pray behind a Sutrah, i.e. a
barrier).) Abu Dharr said,"I said, `What is the difference between the
black dog and the red or yellow dog' He said,
«الْكَلْبُ الْأَسْوَدُ شَيْطَانٌ»
(The black dog is a devil.).''
Also, Ibn Jarir At-Tabari recorded that `Umar bin Al-Khattab RA once
rode aBerthawn (huge camel) which started to proceed arrogantly. `Umar
RA keptstriking the animal, but the animal kept walking in an arrogant
manner. `Umar RA dismounted theanimal and said, "By Allah! You have
carried me on a Shaytan. I did not come down from it until after I had
felt something strange in my heart.'' This Hadith has anauthentic
chain of narrators.

--
- - -
Translate:
http://translate.google.com/
- - - -

Cultural India : Indian Monuments : Char Minar

The Charminar, Hyderabad is a massive and impressive structurewith
four minarets. The Charminar in Hyderabad was constructed in 1591 by
Mohammed Quli Qutab Shah.
The Charminar in Hyderabad was constructed in 1591 by Mohammed Quli
Qutab Shah. He built the Charminar to mark the end of plague in the
Hyderabad city. Since the construction of the Charminar, the Hyderabad
city has almost become synonymous with the monument. The Charminar is
a massive and impressive structurewith four minarets. In the evening,
with illumination, the great Charminar looks even greater. With the
passage of time the Charminar occupied so much importance that it
became the heart of all bustling activities. It is inthe bustling
bazaars around the Charminar that you find the traditional nahari
stalls and kulchas of Hyderabad. Hyderabad isone of those few cities,
which have a fine blend of modernity and tradition.
The Charminar has four imposing arches, which face the four main
directions. A row of small vaulted niches ornament each of the four
arches. The Char Minar is a two-storied building with the first floor
being covered. The balconies on this floor provide a great view of the
surrounding areas. Asmall mosque adorns thetop floor of the Charminar.
This mosque is situated on the western side of the Charminar facing
Mecca, the holy city of the Muslims. This mosque is said to be the
oldest surviving mosque in Hyderabad city. Charminar, the hub of
Hyderabad city, has four wide roads going in each direction. The
Charminar is square in shape, each side measuring 100 feet, witha
central pointed high arch at the center.
The four minarets of the Charminar dominate the landscape of the
region. The minarets, their domed finials rising from their
lotus-leaves cushion, rise to 180 feet from the ground. The whole
structure containsvarious small and ornamental arches arranged in
vertical and horizontal fashion. The cornice on the first floor
upholds a series of six arches and capitals on each portico, rising to
the double-story gallery of the minarets. The projected canopy,
decorative brackets and decoration in stucco plaster add graceful
elegance to the Charminar. On the upper courtyard, a screen of arches
topped by a row of square jalis or water screens provides a delicate
charm to the muscular look of the Charminar.

--
- - -
Translate:
http://translate.google.com/
- - - -

WINTER HONEYMOON DESTINATIONS IN INDIA

Honeymoon is a time when two people, after tying the knot, relax
andenjoy sometime away from others. It's just the two of them spending
allday long together. Honeymoon is the time when the newly wed couple
gets to know each other better. Honeymoon is the beginning of their
new life together. A honeymoon destination has to be such where you
forget about the daily chores and whims and just rekindle the love. In
India honeymoon is the first official outing for the bride and the
groom, so it has to be a special destination to celebrate the occasion
of being together and entering a new phase of life.
Auli
Auli is located in the cradle of snow-capped mountains. Auli is one
ofthe very few places in India where skiing is a major pastime. As the
winters set in, the mountains seem to extend to the firmament with
arms of snow. The bitter cold winds, the vast snow-covered landscape,
the sylvan mountains, all add up to make Auli a skier's paradise.
Patnitop
Patnitop is a beautiful and serene hill station. With all its beauty
at a hill station, it is a charming plateau at 2, 024m. The meadow is
surrounded by dense woods and lush greenery of Pines. Trackslead to
pockets where time stands still and calmprevails. If seeking snowboard
joys December to March is the time to be here.
Manali
Manali is surrounded by towering peaks at an arm length. Situated in
the lap of Kullu Valley, Manali is an ancient town. Manali's major
asset is its proximity to the snow line. The national level skiing
competition is held on the slopes of Solang Nullah and the winter
carnival is organized at Manali. Flourishing orchards, popular
honeymoon destination and trail head for numerous treks make Manali a
dream destination.
Tamilnadu
Tamilnadu is a wonderful tourist place. It has natural beauty i.e.blue
beaches and clear skies. People enjoy the peace amidst the lively and
magnificent temples. There are more than 30,000 temples in Tamil Nadu,
which has given the state the distinctive title of 'A Land of
Temples'. Built by various dynasties these temples bear a superficial
resemblance to each other in that they share the same physical
features - the gopuram or the imposing tower over theentrance and the
spacious halls and corridors.
The history of the Tamils presents an exciting pageant of a powerful
civilization whose origindates back to ancient times. It is clear that
the Tamils, who belong to the Dravidian race, werethe first major
occupantsof the country and settled in the north-western part of India
long before the coming of the Indo-Aryans. Excavations have revealed
that the features of the people ofthe Indus Valley Civilization bore a
strongresemblance to this race.
Tamil Nadu celebrates alltheir festivals in colourful splendour. Tamil
Nadu offers the traveller excellent value, particularly in
accommodation. Hotel prices are generally lower than they are further
north and standards are often higher. The food in Tamil Nadu is
comparatively inexpensive and good. Tamil Nadu provides the visitor
with a wide variety of cuisines.
For the tourists, most important point to remember about Tamil Nadu is
the rainy season between October and December when the northeast
monsoon brings rain here. Throughout the year for the plains, cotton
is the best wear. In the hilly areas, you will need to carry a light
sweater or two, heavier woollens are a must for winter. Umbrellas are
extremely needed during the hottest months and raincoats will come in
handy between October and December i.e. the rainy season. The best
time to visit to Tamil Nadu is between November and March.
Tamil Nadu is bounded by Karnataka and Andhra Pradesh in the north and
Kerala in the west. The eastern and western tips of the state are
defined by the Point Calimere and Mudumalaiwildlife sanctuaries while
the northern extreme is Pulicat lake and the southernmost tip is
Kanyakumari, the land's end. The people ofTamilnadu lead relaxed
lifestyles. The urban social recreations include clubs, golf links,
beach resorts, theme parks, race courses, art and theatre. Visits to
game reserves, holiday resorts, long sandy beaches, zoological and
entertainment parks andsanctuaries are the othermany social pastimes
available. Tourists spots include hill stations like Ooty and
Kodaikkanal which are all time favourites.
Coonoor
A quiet hill station, an hour away from Ooty, and reached by a
delightful toy-train, Coonoor nestles snuggly in the lap of the famous
blue Nilgiri hills. A delightful town with exquisite scenery all
round, there is much to see at this idyllic, lesser-known retreat
covered by grassy meadows, a profusion of sunflowers, marigolds and
rhododendrons, all growing wild.
With steep hills and valleys carpeted with teabushes, interspersed
with eucalyptus and silver oak, life moves at agentle pace in this
town of tea estates. Commanding a breathtaking view of theCoimbatore
plains, it is a paradise for avid trekkers and naturalists with its
vast stretches of undisturbed shoals forests. An essentially small tea
garden town, the weather remains pleasantly cool throughout the year.

--
- - -
Translate:
http://translate.google.com/
- - - -

Imam Hasan (a.s.):

Imam Hasan (a.s.) was born on the 15th of Ramzan al-Mubarak in the 3rd
Hijrah. His name was suggested by Allah (swt) through a Vahi
(revelation) to the Prophet Mohammad (saw) which suggested that since
Imam Ali (a.s.) isto the Prophet Mohammad (saw) as Hazrat Haroon
(a.s.) was to Hazrat Moosa (a.s.), thename of his child should be on
the name of the son of Hazrat Haroon (a.s.) which was Shabbar -
meaning Hasan in Arabic. This was the first time that a child was
named Hasan.
Imam Hasan (a.s.) and Knowledge
Imam Hasan (a.s.), like all other Imams wasgranted divine knowledge by
Allah (swt)and he demonstrated it right from his childhood.
Once Imam Hasan (a.s.) was asked "What are the 10 strong things that
are stronger than one another?" Imam Hasan (a.s.) replied:
Among the strong things is Stone;
Even stronger is the Iron which is used to break Stone;
Even stronger is the Fire which melts Iron;
Even stronger is the Water which extinguishes Fire;
Even stronger are Clouds that carry Water with them;
Even stronger is the Air which floats the Clouds with it;
Even stronger is the Angel who moves the Air;
Even stronger is the Angel who will give Death to the Angel who moves the Air;
Even stronger is the Death which will come upon the Angel of Death; and
Even stronger is the order of Allah (swt) which governs the Death.
Once the ruler of Rome asked Imam Hasan (a.s.):"Which are the
creations which were born without a mother and father or Male and
Female?" and Imam Hasan (a.s.) replied:
These are 7 creations: Hazrat Adam (a.s.), HazratHawwa (a.s.), the
lamb which was sent in place of Hazrat Ismaeel (a.s.), the camel of
Hazrat Saleh (a.s.), the serpent of Hazrat Moosa (a.s.), Ibleesand the
crow that taught the method of burial to Qabeel son of Hazrat Adam
(a.s.).
Two Ahadith in praise of Imam Hasan (a.s.)
1. Ahmad ibn-e-Hambal, Tirmizi, Nisai and ibn-e-Habban quoted on
authority of Hazrat Huzaifa (r.a.) and Hazrat Abu Saeed Khudri (r.a.)
that Prophet Mohammad (saw) said - Hasan (a.s.) and Hussain (a.s.) are
the leaders of the youth of paradise and Fatimah (s.a.) is the leader
of the women of paradise.
2. Tirmizi and Ibn-e-Habban quoted from Hazrat Usama bin Zaid (r.a.)
that Prophet Mohammad (saw) said - Hasan (a.s.) and Hussain (a.s.) are
my and my daughter's sons. O Allah I love them so you love them too
and you love anyone who would love them.
Problems during and after Imam Hasan (a.s.) life
As with the otherImam (a.s.), Imam Hasan's lifewas also filled with
difficulties. From thevery childhood he saw the faces and activities
ofthe so called companions of the Prophet Mohammad (saw) who left him
alone in several battlefields, who objected to the Prophet Mohammad's
(saw) decisions up to the stage that some of them expressed their
doubts that he was Allah's Prophet.
Then upon the demise of Prophet Mohammad (saw), he saw that only a
handful of his faithful companions were there to bury him and the rest
had left him to share political power among themselves. He saw the
atrocities of Bani Ummayad in the way they treated the Ahle Bait(a.s.)
and hurled accusations against ImamAli (a.s.) after the killing of
Hazrat Usman third Caliph. He lived through the battles of Siffin ,
Jamal and finally saw the martyrdom of his father Imam Ali (a.s.).
As if all of this was not enough, even after his death the agents of
Bani Ummaya continued their work against the Ahle Bait (a.s.) and
grafted stories of hundreds of marriages of Imam Hasan(a.s.). Some
mentioned that he married 70 times and other said that he married more
than 300 times but none could count names of more than 10 wives. Such
was the strength of their hatred that upon his death, he was not
allowed to be buried alongside his grand father, the Prophet Mohammad
(saw).
Imam Hasan (a.s.) and Amr Bil Maroof (Enjoininggood)
Perhaps we all have experienced the situationwhere we meant to convey
a correct criticismwith good intentions to afriend, but it has
unintentionally leaded todispleasure and annoyance. Have we
everthought about the best way to increase the effectiveness of
criticism?
In general, when a person makes a moral criticism, two targets could
be sought: (1) the action which the criticizer finds incorrect, (2)
the person who has performed the incorrect action. What is painful and
burdensome about criticism, and can lead to anger, grudge, and
animosity is the damage that hurts one's pride. Although that person
might argue about his action and bring proofs for its correctness, in
reality, he is defending"himself", and is attempting to save his
esteem and personality.
Therefore, to assure that a criticism does not hurt one's pride or
make him react, the criticizer has toset the incorrect action asthe
main target of his criticism rather than its performer. If so, the
criticism would be constructive, and desirable consequences would
follow. The traditions of Imam Hassan (as) bear a good example of such
criticism:
An old man sat to do his Wudhu / Wuzu (Ablution). But his Wudhuwas not
correct. Imam Hasan (a.s.) and Imam Hussain (a.s.) the grandsons of
the ProphetMohammad (saw), then two young boys, watched him. They
immediately realized thatthe old man was not doing his Wudhu
correctly, but hesitated totell him directly. Perhaps the old man
would feel humiliated by two youngboys, or he might even lose interest
in the act of worship.
Sitting next to him, they started to do the Wudhu and during the
Wudhu, Imam Hasan (a.s.)said: "Oh Hussain my Wudhu is correct and more
perfect than yours."
In reply, Imam Hussain (a.s.) insisted that his own Wudhu was better
than Imam Hasan's.
Finally they said: "Let us refer to this gentleman. He is older than
us and should be able to decide."
The old man was listening patiently. The boys performed their Wudhu
under his supervision, one after theother. And when they had finished,
he realized the Wudhu done by the boys was methodical andcorrect. It
was his own Wudhu which was incorrect. Turning to Imam Hasan (a.s.)
and Imam Hussain (a.s.), he gently said: "The Wudhu done by you is
correct. I am grateful that you chose to guide me in such a beautiful
manner."
Imam Hassan (as) and Imam Hussain (as) neither criticized the old man,
nor reproached himfor his ignorance of the ruling of Islam.
Moreover,they did not refer to his way of performing Wudu, nor did
they call his action void. Rather, they performed Wudu themselves and
taught the old man its correct way indirectly. The result of this
polite and wise criticism was that the old man confessed to his
mistake explicitly, learned how to perform Wudu correctly, and thanked
them with kindness and pleasure.
Indeed, having good morals is the best way of criticism and education.
It is so important that according to Imam Hassan (as), "The best of
the best is having good morals".
How cautious are we towards the details the Ahl al-Bayt (PBUT) have
taught us in criticizing our brothers in faith? Arewe helping others
progress and get educated through good morals and leniency?
Imam Hasan (a.s.) and Anger Management
Mubarad and Ibn Aisha narrated that a man fromSyria saw Imam Hasan
(a.s.) riding a horse and started insulting him. Imam Hasan (a.s.) did
not reply to the man. When the Syrian stopped, ImamHasan (a.s.)
proceeded towards him and after cheerfully greeting him said:
"Old man, I believe you are a stranger. Maybe you have confused me
with another person. If you ask forgiveness, it is granted to you. If
you askfor a means of transportation, we shall provide it for you. If
you are hungry, we shall feedyou. If you are in need of clothes, we
shall cloth you. If you are deprived, we shall grant you. If youare
being sought, we shall give you refuge. If you have any need, we shall
fulfill it for you. And if you wish to proceed with your caravan be
ourguest until you leave, it would be more useful to you, for we hold
a good position, great dignity and vast belongings."
When the man heard the words of Imam Hasan (a.s.) he cried and said:
"I testify that you are Allah's heir on His earth. Allah surely knows
to whom He assigns His Message. You and your Father were the most
resented of Allah's creatures to me, but now you are the most
belovedof Allah's creatures to me."
The man then directed his caravan and became their guest of the town
until he departed while believing in their love.
Imam Hasan (a.s.) Maid Servant and Anger Management
Once a maid of our 2nd Imam, Imam Hasan (a.s.) dropped a hot bowlof
soup on Imam Hasan (a.s.).
She was very scared because she thought the Imam Hasan (a.s.) would be
angry and punish her.
She immediately recited the Ayah: "...Those who control (their) anger..."
Imam Hasan (a.s.) smiled and said he was not angry .
Then she recited the nextpart of the Ayah: "...And are forgiving
towards people..."
Imam Hasan (a.s.) said he had forgiven her.
She then finished the Ayah: "...Allah loves those who do good..."
Imam Hasan (a.s.) told her she was free.
The above Ayah is from the Holy Quran: Surah Aal-e-Imraan (3), verse 134.
Moral: The Holy Qur'an is not just there to read butto learn from and
act upon. It is the word of Allah and teaches us everything we need to
know if only we understood it.

--
- - -
Translate:
http://translate.google.com/
- - - -

Islamic Story :- Ch 3: A Letter

A few days later, Isabella again went in the evening to the same
garden where she had heard the conversation of two Muslim divines.
Soon after she had taken her seat, Umar Lahmi andMuaz also arrived and
began to talk on different subjects.
Umar Lahmi: I have hearda curious and interesting report today.
Muaz (surprised): What is it?
Umar Lahmi: The objection, that you raisedon a passage of Saint Paul's
Epistle the other day, has reached the ear of the Head Priest and
there is a great commotion among the priests on account of it. Itis
also said that some sensible persons have even become sceptics.
Muaz: Well, this seems to be mere gossip. Who could have heard our talkthat day?
Umar Lahmi: Who could have heard our talk? Is it for nothing that the
priests have become so agitated?
Muaz: After all what is thecause of the commotion? Have the priests
heard our objection for the firsttime?
Umar Lahmi: The reason I cannot tell myself, but what I have heard and
why the priests have become agitated is just for our objection.
Severalmeetings have been held among the priests to finda solution.
The report hasreached me through Christian sources.
Muaz: Just one objection has created commotion among the priests. All
beliefs of Christians are ridiculous. While sin was committed by Adam
punishment was given toall and the entire humanity became sinful. And
has this belief any justification that in retaliation of the sins of
all the sinners, an innocent person is punished and, to bear the
burden of all the sins,"the son of God" comes to earth and is
crucified. Is it not the very limit to make Divinity a weak and
powerless person? If Christians have any answer to all these
questions, let them come forward and explain.
Umar Lahmi (laughing): Ifit is not Christians who can go to that limit
of absurdity, who else can do this? Everyone can talk reasonably, but
thereshould be someone to talk nonsense.
Muaz: I think it is time that we exploit this Commotion.
Umar Lahmi: It is a very good suggestion and at this time let us
publish a poster in which we should recount all the absurdities of the
Christian belief.
Muaz: This is quite good and it will create a commotion among
Christians all over Spain.
Isabella and her two classmates sitting in a corner of the garden were
listening attentivelyto this talk and were cracking their fingers in
anger. At last Isabella lost her patience and said to her companion;
We must refute their allegations and do everything to convince them.
May our Lord Christ attract them to his side! If these Muslims can be
convertedit will be such a great victory for Christianity that
henceforth Muslims will never be able to raise their heads in this
country. And Isabella raised her head to the heaven and earnestly
prayed to God to bring these "unbelievers" and enemies of Christianity
tothe Christian fold that "Thy Greatness is manifested."
A companion: Sister Isabella.' These "unbelievers" are very
hot-headed. How can they give up Satan and take the hand of Lord
Christ? But the trouble is that our priests are also afraid of these
Muslims. Itwas just yesterday that, on seeing your worry about the
objection about our religious law and curse, I put it to the priest of
our parish who ignored it saying that weshould pay no attention to
what these Muslims say. Their answer is not discussion but the drawn
sword. When such is the condition of our priests, why should the
Muslims not become arrogant?
Isabella: The thing is that our priests do not like to talk to these
"unbelievers" and keep quiet. But their silence does not mean that
they cannot solve their problems. Yet if they are assured that after
being convinced most of the Muslims will be ready to embrace
Christianity, they will face them most willingly.
The companion: Written promises may be taken from these Muslims and
they should be made to talk face to face with our priests, so that on
the one side our Christian divines are forced to talk to them and
these Muslims are forced to embrace our faith.
Isabella: This is quite good. But will these Muslims be ready for it?
The companion: Why not,what have you just heardfrom their own lips?
Isabella: Then why to wait? Inform them just here that they should be
prepared to discuss with our priests. I am giving you a chit which you
maytake to them and see what they reply.
The companion: But first ascertain from our divines. These
"unbelievers" may be ready, and our divines may not agree.
Isabella: If these people give a written undertaking that on being
convinced they willembrace Christianity; our divines will certainly
have a dialogue with them.
Isabella then wrote out the note: "Please pardon me. I overheard your
talkvery attentively and sincewe are also interested in theological
questions I hope you will not mind my intrusion. You have just told
your companion that if Christians satisfactorily explained relation
between religious law and curse you will embrace Christianity and you
also want to challenge Christians on religious law and curse, so, as
servants of our Lord JesusChrist, we gladly accept your challenge,
provided you give a written undertaking of it.—A Humble Servant of
Christian Faith."
Her companion handed over this chit to Umar Lahmi who immediately
showed it to Muaz and promptly wrote the answer: "We thank you for the
trouble and we agree that if your elders explain to us the dilemma of
religious law and curse, we assure you that I myself and my associates
will embrace Christianity. Now say where and when we should come to
discuss —A Humble Servant of Islam , Umar Lahmi."
Isabella on reading this replied: "About time and place I will I come
tomorrow and let you know.—A Servant."
Coming' out of the garden of Cordova Isabella's first concern was to
find out a learned man for dialogue with the Muslims and so, before
going home, she went to her kind teacher and told him all that had
happened. The teacher who was himself a priest and well versed in
religious problems, on seeing Isabella's worry, snubbed her and asked
her if it was such a serious matter as to cause her worry. Isabella
then showed him the note which Umar Lahmi had given her in the garden
that evening and in which there was an undertaking that if this
problem was solved, he along with his associates will accept
Christianity. On this the teacher agreed to take up the matter and
felt the need of some eminent scholars. He pacified the anxiety of
Isabella and had her leave to depart saying that he would fix up the
time by noon nextday.
Isabella spent a restless night and the question continued to haunt
her -what was going to happen the next day, for if her learned men
were unable to satisfy Muslims then Christians will be browbeaten for
ever. At last morning came and, after finishing her toilet, she began
to study the Bible. Just at noon she took with her two of her friends
and repaired to the house of the priest where she found a large number
of priests gathered, waiting for someone on whose arrival the chair
was offered to him; Isabella's teacher, after the praise of Jesus
Christ, explained the object of the gathering and earnestly requested
the scholars to take courage and prepare for a dialogue with the
Muslims trying to convert them to Christianity.
One priest: We wonderedwhat was the grave problem for which we had
been asked to meet together. On reaching here I found that it was
asimple affair. Just call these Muslims even now and any one of us
will convince them.
Another priest: It is true that the matter is not very grave as we
often hold discussions with the Muslims. But since the news has gone
out that Christians have no answer to the objection of Muslims, the
issue has assumed importance and now we should fix time for the
discussion.
A person: Tomorrow is Sunday and all Christians will gather in the
great church, so Muslims shouldbe called there tomorrow, and may Lord
Jesus give them guidance.
A priest: This is a good suggestion. (Then addressing Isabella: Your
respected father who leads prayer in that church should be presentas
possibly we may need his help at some stage since you are the
intermediary for this talk between us and the Muslims.
Another person: Her father is the Head Priest of all Spain and there
is no one else more learnedin the problems of Christianity than he,
and therefore his presence is essential.
Michael (Isabella's teacher): Surely, surely.
So the proposal was unanimously adopted and Sunday was fixed forthe
dialogue. At Isabella'srequest Michael wrote out a permit for Umar
Lahmi to enter the church.
Now it was just one and a half or two hours for the sun to set.
Isabella prepared herself to go to the garden when her other two
companions also arrived and they slowly walked towards the garden
where they found Umar Lahmi and Muaz already sitting and, unlike other
days, some other people were also with them. Isabella herself handed
over Michael's letter to Muaz which was opened and read by everyone.
Muaz (to Isabella): We arevery thankful for all your painstaking and
if either of the parties gets guidance the credit of it will first go
to you.
Umar Lahmi (to his companions): She is a scholar of Christian
philosophy and well learned in theology. Howpraiseworthy is her zeal
to try to take us out from "disbelief"!
Isabella: I am a humble servant of Jesus Christ and thank you for
accepting the invitation.
One Muslim. Allah forbid! Just see how Christians assign partners to
Allah and deify Christ. Surely, they are out of their senses,
otherwise how can a living man…
Umar Lahmi: You have already entered into controversy. It has to be
decided tomorrow at the great church. (To Isabella): You may assure
the priests on our behalf that we shall certainly come to the church
just after breakfast.
Isabella immediately left with her companions anddid no longer stay at
the garden as she used to do for she had to make arrangements and hold
consultations for the nextday's gathering.
Isabella – A girl of Islamic Spain/

--
- - -
Translate:
http://translate.google.com/
- - - -

To recite Durood before and after Adhan

1. Some people say that it is Bid'ah (innovation) to read the Durood
Shareef before and afterthe Azaan.
2. The Ahle Sunnah Wal Jama'at believes that it ispermissible to
recite the Durood Shareef before and after the Azaan. Thisis a current
practice in many of the Arab countries.
3. The following Quranic verse commands us to send Durood and
Salaamupon the Holy Prophet (sallal laahu alaihi wasallam) and no
specified time has been set aside for this. Allah Ta'ala says: "O ye
who Believe! Send Durood and Salaams upon him in abundance." (Part 22,
Ruku 4)
4. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said that
when we hear the voice of the Mu'azzin, we should repeat whatever he
has said and then send Durood Shareef upon him. He said that the
person whosends one Durood upon him, Allah Ta'ala will send ten
mercies upon that person. (Sahih Muslim, Al-Qaulul Badi) In this
Hadith Shareef, proof is found here that the Holy Prophet (sallal
laahu alaihi wasallam) asked us to recite the Durood Shareef after
theAzaan.
5. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said:
"If,when performing any good deed you do not commence with the praise
of Allah and send Durood upon me, then that deed is empty of
blessings." (Al Jaame Sagheer) Which Muslim is there who does not
consider the Azaan to bea good deed?
6. In fact it was Salahud'deen Ayubi (radi Allahu anhu) who gave the
command of Durood Shareef to be recited before and after the Azaan.
Hazrat Salahud'deen Ayubi (radi Allahu anhu) was a very great and
pious King who liberated the Baitul Muqaddas. Great Muhaqiqeen and
Muhaditheen made Du'as for him.
7. Hazrat Qaazi Iyaz (radi Allahu anhu) said that it is permissible to
read Durood Shareef at the time of Azaan. He says,"And from among the
occassions on which Durood should be sent, one of them is at the time
of remembering him (Prophet Muhammad sallal laahu alaihi wasallam),
when taking or writing his blessed name or at the time of Azaan."
(Shifa Shareef)
8. Hazrat Mulla Ali Qaari (radi Allahu anhu) in his book "Fathul
Mueen" says that Durood should not only be recited before Azaan, but
also before the Iqaamah.
9. Sheikh Kabeer Bakari (radi Allahu anhu) has stated that it is
desirableto recite Salaatus Salaambefore the Azaan and the Iqaamah.
10. Thus, to recite Durood Shareef before and after the Azaan is
totally permissible and those who follow this are the Ahle Sunnah Wal
Jama'at.

Conveying Rewards to the Deceased (Isaale Sawaab) - B. PROOFS FROM THE HADEETH

GENERAL PERMISSIONS (HADEETH # 1 - 4)
Hadeeth 1
Abu Huraira (Allah be well pleased with him) reported Allah's
Messenger (peace and blessings be upon him) as saying: When a man
dies, his acts come to an end, but three, recurringcharity, or
knowledge (by which people) benefit, or a pious son, who prays for him
(for the deceased) . (Muslim)
Hadeeth 2
The Holy Prophet (peace and blessings be upon him) said, "What is
credited to a believer of his action and good deed after his death is
any useful knowledge he might have taught or spread, a Allah-fearing
child he might have left behind, a copy of the Qur'an he might have
left to an heir, a mosque he might have built, a house he might have
dedicated for use by travelers, a stream or river he might have caused
to run, a donation to charity (i.e. sadaqah) he might have set aside
when he was enjoying good health. Allthat catches up with himafter his
death. " (Ibn Majah)
Hadeeth 3
Narrated Abdullah ibn Amr ibn al-'Aas (Allah be well pleased with
him): Al-'As ibn Wa'il left his will that a hundred slaves should be
emancipated on his behalf. His son Hisham emancipated fifty slaves and
his son Amr intended to emancipate the remaining fifty on his behalf,
but he said: I should ask first the Apostle of Allah. He, therefore,
came to the Holy Prophet and said: Apostle of Allah, my father left in
his will thata hundred slaves should be emancipated on his behalf and
Hisham has emancipated fifty on his behalf and fifty remain. Shall I
emancipate them on his behalf The Apostleof Allah said: Had he been a
Muslim and you had emancipated slaves on his behalf, or given sadaqah
on his behalf, or performed the pilgrimage, that would have reached
him. (Abu Daud)
Hadeeth 4
Abu Huraira (Allah be well pleased with him) reported Allah's
Messenger (peace and blessings be upon him) as saying: He who
alleviates the suffering of a brother out of the sufferings of the
world, Allah would alleviate his suffering from the sufferings of the
Day of Resurrection, and he who finds relief for one who is hard
pressed, Allah would make thingseasy for him in the Hereafter, and he
who conceals (the faults) of a Muslim, Allah would conceal his faults
in the world and in the Hereafter. Allah is at the back of a servant
so longas the servant is at the back of his brother, and he who treads
the path in search of know- ledge, Allah would make that path easy,
leading to Paradise for him and those persons who assemble in the
house among the houses of Allah (mosques) and recite the Book of Allah
and they learn and teachthe Qur'an (among themselves) there
woulddescend upon them the tranquility and mercy would cover them and
the angels would surround them and Allahmakes a mention of them in the
presence of those near Him , and he who is slow-paced in doing good
deeds, his (high) lineage does not make him go ahead. (Muslim)
FUNERALS (HADEETH # 5 - 9)
When a Muslim dies, it is a duty on the communityof Muslims to offer a
special prayer for him during which they pray Allah to forgive him and
admit him into heaven. The funeral prayer is Fard Kifayah for the
living Muslim brothers i.e. if just one person offers it, the entire
community is absolved of this duty. But see the importance attached to
the more and more people joining the prayer. And the benefit reaching
the deceased person is obvious.
Hadeeth 5
Syeda 'A'isha (Allah be well pleased with her) reported Allah's
Apostle (peace and blessings be upon him) saying: If a company of
Muslims numbering one hundredpray over a dead person,all of them
interceding for him, their intercession for him will be accepted.
(Muslim)
Hadeeth 6
'Abdullah b. 'Abbas (Allahbe well pleased with him) reported that his
son died in Qudaid or 'Usfan. He said to Kuraib to see as to how many
people had gathered there for his (funeral). He (Kuraib) said: So I
went out and I informedhim about the people who had gathered there. He
(Ibn 'Abbas) said: Do you think they are forty He (Kuraib) said: Yes.
Ibn 'Abbas thensaid to them: Bring him (the dead body) out for Ihave
heard Allah's Messenger (peace and blessings be upon him) as saying:
If any Muslim dies and forty men who associate nothing with Allah
stand over his prayer (they offer prayerover him), Allah will accept
them as intercessors for him. (Muslim)

Conveying Rewards to the Deceased (Isaale Sawaab)

Allah - in the name of - the Most Gracious, the Most Merciful.
At the outset please know, that in Islam, death is not perceived asan
end of life. It is just the end of the worldly existence as we witness
it, and the beginning of a new existence, in which the soul
experiences a new world called "Barzakh." The soul may experiencethis
new life with or without its original body, according to its own rank
allotted to it by Allah the Almighty, the Supreme. There are too many
proofs from the Holy Qur'an and Hadeeth (Holy Prophet's Traditions)
regarding the above, and warrant an extensive article on the same. But
that is not the question here.
The question that some people ask is that if a person is dead, can we
increase its status or decrease its torment by conveying rewards of
OUR deeds
It is the consensus of the Sahaba, the earlier Ulema, and the latter
ones that the above is (a) Effective and that (b) it is certainly
permissible, in fact meritorious, to do so.
If one wants to convey the reward of one's recital of Holy Qur'an,
charity, Nafil Salaat (NonObligatory), fasts and good deeds, Hajj,
Umrah etc., then one should convey it to the virtuous soul of our
beloved Holy Prophet (peace and blessings be upon him), one's
relatives, and all the Muslim men and women. All of them will receive
the same rewardwithout any deduction; the one who has carried this out
will also receive the same reward without any loss. It is also valid
to convey the reward to the living persons. (Fatawa Shami).
Before we back up the above statements with several proofs from the
Holy Qur'an and Hadeeth, we should, as amatter of justice, look into
the objections brought against the above belief.
Those who object to this act, cite the following verse from the Holy Qur'an:
"And that man will not obtain anything except what he strove for" (Najm 53:39)
They allege that the above verse clarifies thatnone of our deeds can
benefit one who has passed away. Such a view is incorrect. Firstly,
this Ayah exhorts people to remember that good deeds will bring good
results and evil deeds, anevil result. So they must always persist is
seeking good. And that that they must not simply depend on other
people's prayers. Secondly, most scholars are of the opinion that the
message in this verse is abrogated by the verse: "And those who
believe and whose families follow them in Faith, -- to them We shall
join their families: nor shall We deprive them of the fruit of
anything of theirworks: yet each individual is in pledge for his
deeds" (Toor 52:21)." This verse entersthe children into Paradise
because of the righteousness of the parents.
They also cite a famous Hadeeth from Muslim Shareef:
Abu Huraira (Allah be well pleased with him) reported Allah's
Messenger (peace and blessings be upon him) as saying: When a man
dies, his acts come to an end, but three, recurringcharity, or
knowledge (by which people) benefit, or a pious son, who prays for him
(for the deceased).
Please closely examine the above Hadeeth. The words say " his acts"
(except three) come to an end. What comes to an end, then, is the
deceased person's own actions. This does not mean that a dead
persondoes not benefit from anything else. He cannot increase his own
rewardby any new act (even if he prays or does Zikr in the grave, as
proven from various Hadeeth). But his reward can go on increasing
because ofthe prayers of his son.
The above Hadeeth therefore cannot be quoted in support of theargument
that our actions cannot benefit those who are dead. In fact, it
supports the case for conveying rewards to the dead!.
Also note that the actions and beliefs of none else than the beloved
Holy Prophet (peace and blessings be upon him) are proof of their
wrong opinion. And also against their narrow minded opinion are the
actions and beliefs of none else than the great Sahaba (Allah be well
pleased with them).
Having negated the objections, we bring forth for your perusal several
proofs from the Holy Qur'an and Hadeethsupporting the act of conveying
rewards to those who passed away before us.
A. PROOFS FROM HOLY QUR'AN
Verse 1
And those who came after them say, "O our Lord! Forgive us, and
ourbrothers who accepted faith before us , and do not keep any malice
in our hearts towards the believers - O our Lord! Indeed You only are
the Most Compassionate, Most Merciful." (Hashr 59:10)
Note that the above verse is a very strong evidence of the practice of
the Sahaba, which was so loved by Allah that it is part of the Holy
Qur'an. Why would the Sahaba pray for the deceased people if their
prayer was of no benefitAnd to top it all, Allah theAlmighty has
approved and praised their action!
Verse 2
"O our Lord! And forgive me, and my parents, andall the Muslims on the
day when the account will be established." (Ibrahim 14:41)
The benefit of the aboveverse is obvious. The prayer of Prophet Syedna
Ibrahim (peace be upon him), includes all believers - right from the
beginning i.e. those before him, and till the end of this world i.e.
even those who are not yet born. Al Hamdo Lillah! And this prayer is
often made in the last part (Qaadah) of our Salaat.
Verse 3
And those who believe and whose families follow them in Faith, -- to
them We shall join their families : nor shall We deprive them of the
fruit of anything of theirworks: yet each individual is in pledge for
his deeds." (Toor 52:21)
This verse says that children will be admitted into Paradise because
of the righteousness of the parents.
Verse 4
And lower your wing humbly for them, with mercy, and pray, " My Lord!
Have mercy on them both , the way theynursed me when I was young."
(Bani Israel 17:24)
This verse is in fact a command from Allah for all believers to seek
mercy for their parents. So what is your opinion Will not the command
ofAllah hold any benefit for the deceased parent It certainly does.
Also note that there are several other verses from the Holy Qur'an
that teach us to pray, and the prayer includes all Muslim brothers &
sisters (living, passed away or yet to be borne).
Readers are requested toreflect on the fact that the above verses are
part of the Holy Qur'an - they are read perhaps millions of times
every day all over the world, aspart of regular recitation, and also
as Qirat within Salaat, and also as prayer in the last part (Qaadah)
of Salaat.

--
- - -
Translate:
http://translate.google.com/
- - - -

Jumma Prayer | - Is there a Sunnah prayerbefore and after Jumu’ah?

When I go to the mosque on Friday the athaan is pronounced, then
everyone prays 2 or4 rakaat.Then the athan is again pronounced
andimmediately after it iqamah .Having prayed 2Jum'ah rakaat people
pray again 2 or 4 rakaat.Besides,the imaam when supplicating raises
hands then wipes his face and everyone follows him .
Is it bid'ah? If so,what should I do(just look at others?)
Praise be to Allaah.
The Messenger of Allaah (peace and blessings of Allaah be upon him)
used to come out of his house on the day of Jumu'ah (Friday) and climb
up on his minbar. Then the muezzin wouldgive the Adhaan, and when he
finished, the Prophet (peace and blessings of Allaah be upon him)
would start his khutbah. If there were any Sunnah prayerto be done
before Jumu'ah, he (peace and blessings of Allaah be upon him) would
have told them about it and directed them to do it after the Adhaan,
and hewould have done it himself. At the time of the Prophet (peace
and blessings of Allaah be upon him) there was nothing apart from the
Adhaan just before the khutbah.
Hence the majority of the imaams agreed that there is no sunnah to be
done at a specific time before Jumu'ah with a specific number of
rak'ahs, because that would have been reported from the wordsor
actions of the Prophet(peace and blessings of Allaah be upon him),
andnothing of that nature has been reported from him. This is the
madhhabof Maalik, al-Shaafa'i and most of his companions, and is the
well known view in the madhhab of Ahmad.
Al-'Iraaqi said:
"I have not seen anything to indicate thatthe three imaams recommended
praying Sunnah before it [Jumu'ah]."
The muhaddith al-Albaani commented:
For that reason this so-called Sunnah is not mentioned in Kitaab
al-Umm by Imaam al-Shaafa'i, or in al-Masaa'il by Imaam Ahmad, or by
any of the other early imaams, as far as I know.
Hence I say:
Those who pray this Sunnah are not following the Messengeror imitating
any of the imaams; on the contrary,they are imitating the later
scholars who are like them in that they are also imitators [of earlier
scholars] rather than mujtahideen [scholars who investigate and form
their own rulings]. I am amazed to see an imitator imitating another
imitator.
(See al-Qawl al-Mubeen, 60, 374).
Moreover, between the first call of Jumu'ah prayer and the second
call, there should be sufficient time for people to get ready to pray,
not just the time it takes to pray two rak'ahs or thereabouts, as is
done in some countries and some mosques.
With regard to making du'aa' together in one voice behind the imaam
after the prayer, Shaykh Ibn 'Uthaymeen answered this question in
al-Fataawaa, p. 368, where he said:
"This is one of the bid'ahs which was not reported from the Prophet or
from his companions. What is prescribed in Islam is for people to
remember Allaah Alone after the prayer, in accordance with the
teachings of the Messenger of Allaah, and this should be done aloud,
as reported in Saheeh al-Bukhaari fromIbn 'Abbaas (may Allaah be
pleased with them both), who said: "Peopleused to raise their voicesin
Dhikr [remembrance of Allaah] after finishing the prescribed prayer at
the time of the Prophet (peace and blessings of Allaah be upon him)."
With regard to the prayer after Jumu'ah, Ibn al-Qayyim said in al-Zaad (1/440):
When the Prophet (peace and blessings of Allaah be upon him) had
prayed Jumu'ah, he would enter his house and pray two Rak'ahs of
Sunnah, and he commanded those who had prayed it to pray four rak'ahs
afterwards. Our shaykh, Abu'l-'Abbaas Ibn Taymiyah said: if he prayed
in the mosque, he would pray four, and if he prayed at home, he would
pray two. I say: this is what is indicated by many ahaadeeth.
AbuDawood reported in his Sunan (1130) from Ibn 'Umar that when he
prayed in the mosque, he prayed four and when he prayed at home, he
prayed two.
With regard to wiping the face after making du'aa', this is not
reported in any saheeh hadeeth; indeed, some of the scholars stated
that it is bid'ah. See Mu'jam al-Bida' (p. 227).
Do not do that which is bid'ah and do not take part in it; advise and
enjoin people to follow the Sunnah; remind them and tell them about
the Islamic ruling. We ask Allaah to guide us all to the Straight
Path; may Allaah bless our Prophet Muhammad.And Allah knows best.

Jumma Prayer | - Conditions, essential parts and Sunnahs of Jumu’ah khutbahs

Can you explain to us theessential parts, obligations and Sunnahsof
the Jumu'ah khutbah?.
Praise be to Allaah.
Firstly:
The fuqaha' of the four madhhabs are agreed that the khutbah is a
condition of the Friday prayer being valid, and it is part of the
remembrance of Allaah that Allaah has enjoined in His words
(interpretation of the meaning):
"O you who believe (Muslims)! When the call is proclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come to the remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)] and
leave off business (and every other thing)"
[al-Jumu'ah 62:9].
The Prophet (blessings and peace of Allaah be upon him) persisted in
doing this; in fact it is narrated from some of the Companions that
the khutbah is a replacement for two rak'ahs of Zuhr prayer. All of
that indicates that the khutbah is an essential condition for the
Friday prayer being valid.
Ibn Qudaamah (may Allaah have mercy on him) said:
To sum up, the khutbah is a condition of Jumu'ah, and it is not valid
without it, as was stated by 'Ata', al-Nakha'i, Qataadah, al-Thawri,
al-Shaafa'i, Ishaaq, Abu Thawr and ashaab al-ra'i. And we do not know
of anyone who disagreed with thatexcept al-Hasan. End quote.
Al-Mughni (2/74)
Secondly:
Conditions of the Friday khutbah
The fuqaha' are also agreed on two of the conditions of the Friday khutbah:
1. That it should be done after the beginning of the time for Friday prayer.
2. That it should be done before the prayer and not after.
Al-Khateebal-Sharbeeni said: according to consensus, except for those
who held odd opinions. Mughni al-Muhtaaj, 1/549. There should not be a
lengthy interval between the two, ratherthe prayer should come
immediately after the khutbah. Ibn Qudaamah (may Allaah have mercy on
him) said: It is essential that the prayer come immediately after the
khutbah. End quote. Al-Mughni, 2/79.
The scholars differed concerning other conditions. We will mention
briefly that which we believe is mostlikely to be conditions after
having studied the evidence of all opinions:
3. The intention (niyyah). That is because the Prophet (blessings
and peace of Allaah be upon him) said: "Actions are but by
intentions." Agreed upon. So it is stipulated that the khateeb should
have theintention of presenting a khutbah that is acceptable and valid
for Friday prayer. This is the view of the Hanbalis andsome of the
Shaafa'is.
4. It should be spoken out loud. It is not acceptable for the
khateeb to give a khutbah silently, because the aims of the khutbah
cannot be achieved unless it is given out loud. This is the view of
the majority of scholars, apart from the Hanafis.
Some of the scholars have stipulated that a specific number of people
must attend the Friday khutbah, and some of them stipulated that the
khutbah should be in Arabic, but we have explained previously on our
website that these two conditions are not valid. See the answer to
question no. 7718 and 112041 .
Thirdly:
Essential part of the Friday khutbah
The correct scholarly view is that the only essential part of the
Friday khutbah is the minimum to which the word khutbah may be applied
according to custom. This is the view of Ibn Hazm. Al-Muhalla, 5/97,
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is not sufficient in the khutbah to discourage people from being
attached to worldly matters and to remind them of death, rather it is
essential to give what may be called a khutbah according to custom,
and that cannot be achieved by means of anabbreviated speech that
fails to fulfil the purpose.End quote.
Al-Ikhtiyaaraat, p. 79
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy on him) said:
The fuqaha's stipulation of the four essential parts in each of the
two khutbahs is subject to further discussion. If the speaker does in
each of the two khutbahs that which fulfils the purposeof the khutbah,
which is exhortation that moves the heart, then he has done the
khutbah. But undoubtedly praise of Allaah, blessings upon the
Messenger of Allaah (blessings and peace of Allaah be upon him) and
recitation of some Qur'aan are all things which complete and adorn the
khutbah. End quote.
Al-Fataawa al-Sa'diyyah, p. 193
The khateeb should be pure and free of impurities both minor and
major, and he should wear his best clothes, greet the peoplewith
salaam and deliver the khutbah from the minbar. He should turn to face
the people and he should be sincere in exhorting and reminding the
people in clear and eloquent words. He should keep the khutbah short
and not make it lengthy, and he should make it into two khutbahs.
There are differences of opinion with regard to many of these minor
issues, the details of which are discussed elsewhere. But here we have
limited it to an overall discussion of thatwhich all the Muslims need
to know.
However we should point out here the importance of paying attention to
the people'ssituation with regard to what the khutbah should contain.
The khateeb should give them what they need and not talk to them about
things that they cannot understand or that they do not need to know of
religious issues.
Moreover he should not differ from what people are used to in their
khutbahs of remembrance of Allaah, supplication or other things that
are mustahabb in the khutbah, and for which there is no evidence
thatthey are essential in the khutbah. It is sufficient for there to
be evidence that they are mustahabbor even allowed for him to do them.
And he should pay attention to the people's situation and needs.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said, after
discussing what the Hanbali fuqaha' regard as essential in the Friday
khutbah:
Some of the scholars said that the basic condition of the khutbah is
that it should contain exhortation thatsoftens the hearts and is
beneficial to the people present, and that praising Allaah, sending
blessings upon the Prophet (blessings and peace of Allaah be upon him)
and reciting a verseare all part of perfecting the khutbah.
But this opinion, although it carries some weight, need not be
followed if the people ofthis city follow the first view which the
author mentioned above, because if he omits these conditions which the
author has mentioned, the people will become confused and everyone
will leave Jumu'ah feeling that he has not prayed Jumu'ah, but if you
fulfil these conditions you will not be doing anything haraam.
Paying attention to the people with regard to any matter that is not
haraam is the way of sharee'ah. The Prophet (blessings and peace of
Allaah be upon him) paid attention to his Companions with regardto
fasting and not fasting in Ramadan when travelling, and he paid
attention to them with regard to the rebuilding of the Ka'bah,when he
said to 'Aa'ishah: "Were it not that your people are still new in
Islam, I would have demolished the Ka'bah and rebuilt it on the
foundations of Ibraaheem." [Agreed upon] This principle is well known
in sharee'ah.
But if you go along with them with regard to something that is haraam,
this is called compromise and it is notpermissible. Allaah says
(interpretation of the meaning): "They wish that you should compromise
(in religion out of courtesy) with them, so they (too) would
compromise with you" [al-Qalam 68:9].
And Allah knows best.
--
- - -
Translate:
http://translate.google.com/
- - - -

Salatul Tasbih For forgiveness of All Sins

Benefits of Salat-Ul-Tasbih
Our Beloved Prophet Mohammed (Sallallaho Alihiwassallam) said to his
uncle (father's brother) Sayyiduna Abbass (may Allah be pleased with
him) Oh uncle shall I not give youShall I not grant you Shall I not
award you Shall I not do mercy on you When you do 10 things Allah will
forgive your sins: of the future and of the past; new andold; those
you have forgotten and those you did knowingly; big and small; hidden
and revealed. Then he (Sallallaho Alihiwassallam) explained the taught
theway to pray Salatul Tasbih and then said if you can pray this salah
once a day, if you can not pray once a day thenevery Friday, and even
if this is not possible then once a month and even if this is not
possible then once a year and even if this is not possible then at
least once in a lifetime (Abu'Dawood & Tirimzi)
How to perform Salatul Tasbih?
This salaat (namaz) is offered in four rakat at atime and can be read
in any part of the day and night besides Zawal and Sunrise and Sunset
makrooh times, keeping in mind the forbidden times for performing
Salat (namaaz). But is is preferred before Zuhr (Fatawa Alamgeeri)
The Tasbih to be read in Salaat-Ul-Tasbeeh:
" Subhaan Allahi Wal Hamdulillahi Wa Laa ilaha illal Laahu Wallahu Akbar "
Method:
Goal is to recite above Tasbih 300 times in Four Rakah with the
following method.
In the first rakaat, after reading Sana "SubhaanaKallahumma...", read
the above tasbih 15 times.
Now recite Aaoz"Aoozubillah...", Bismillah "Bismillah...", Then read
sura Fatiha and a Surah or minimumof three small Ayayhs then read the
tasbih 10 times again.
Go to ruku saying Takbeer (Allah Hoo Akbar), after reciting"Subhaana
Rabbiyal Azeem" minimum of three times read the tasbih 10 times in
Ruku.
Saying "Samee Allahu Liman Hamidah RabbanaLakal Hamdh" get up from
ruku to qiyam position.
Now read the tasbih 10 times.
Go to Sajdah saying Takbeer (Allah Hoo Akbar) and after
reciting"Subhaana Rabbiyal A'la" minimum of three times read the
tasbih 10 times in Sajdah.
Now go after first Sajdahgo to Jalsa (sitting position) saying
Takbeer(Allah Hoo Akbar). Sittingin Jalsa read tasbih 10 times.
Go to sajda again saying Takbeer (Allah Hoo Akbar) and after
reciting"Subhaana Rabbiyal A'la" minimum of three times read the
tasbih 10 times in Sajdah again.
Get up to begin 2nd rakat saying Takbeer (Allah Hoo Akbar).
Do rakah #2 in same fashion, but before reading
Bismillah"Bismillah...", and Surah Fatiha, read the tasbih 15 times.
Follow the rest as you did in first Rakat.
After second Sajdah of Second Rakat sit in Qaidah Oola (first
sitting)read Attahiyat, Durood and Dua then get up for 3rd rakaat
without saying Salam.
Begin third Rakat, just like the first Rakat, with Sana "Subhaana
Kallahumma...", read the above tasbih 15 times. Follow the rest as you
did in first Rakat untill you sit for Qaidah Akihra(last sitting)
after secondsajdah of fourth Rakah.
In Qaidah Akihra Attahiyat, Durood, Dua finish Salah with Salam.
Special notes for Salat-Ul-Tasbih:
1) Do not count loudly. Itwill break Salah
2) Do not count on fingers or by holding a Bead Tasbih in hand. It isMakruh.
3) You may count by pressing the fingers as a reminder. For example
ifyou are in Ruku. You me press pinky of your righthand first for the
first count, then the finger next to it for second count, then the
middle finger for third count, following this method untill you reach
the pinky of left hand will give you an exact count of ten. Use the
same method in Qayam, Sajdah and Jalsa.
4) If missed a count then make it up in the next posture. For example
if forgot to recite Tasbih after Surah in Qayam. Then you may recite
Tasbish 20 times instead of 10 in Rukuh after"Subhaana Rabbiyal
Azeem". Missed Tasbih cannot be recited in Qayam after ruku and Jalsa
between Sajdah. If you missed the Tasbih in Ruku then recite 20 in the
first Sajdah instead of the Qayam after rukuh. Similarly if missedthe
Tasbih in first Sajdahthen do not make it up in Jalsa. Instead recite
missed tasbih in the second Sajdah. If Tasbih has been missed in last
sajdah of second or fourth Rakah then you can recite the missed ones
before Attahiyat in Qaidah.
5) If you miss a wajib in Salah and have to do Sajdah Sahaw. You dont
have to recite Tasbih in Sajdah sahoo, since the 300 count has been
estalished. But if you had missed Tasbih in anyof the postures and
remeber it now. Then you may recite the missed Tasbih in Sajdah Sahaw
now.
6) It is preferable to recite after Surah Fatiha Sura Takathuur in the
first raka', Surah Wal A'srin the second raka', Surah Kaferoon (qul ya
aiyuhal Kafiroon) in the third and Surah Akhlas (Qul hu Allah-hu ahd)
in the fourth raka'. If one does not remember these surah they can
recite the ones they prefer.
May Allah accept this dua' (supplication) for the sake of the
trustworthy PROPHET MOHAMMED (Allah's Grace& Peace be upon him)

The Ahkam of Qurbani(Adha)

The Fazail and Masail of Qurbani
To zabh (slaughter) a specific animal in the days of Nahr is Qurbani.
The Qurbani is the sunnat of Sayeduna Ibrahim (Alaihis Salaam).Muslims
were told to do Qurbani, Allah Tabaraka wa Ta'la says:
Therefore offer prayer for your Lord, and do the sacrifice. (Quran 110:2)
Ahadith and Aasar
Hadith 1: Sayeduna Zaid bin Arqam Radi Allahu anhu narrates the
Sahabae Kiram asked the Beloved Prophet (Swall Allahu alaihi
wasallam), "Ya Rasool Allah, what is Qurabani?"
He (Swall Allahu alaihi wasallam) said, "This is the Sunnat of your
father Ibraheem (Alahis Salaam)."
Sahaba said, "Ya Rasool Allah, what sawaab will we get in this?"
He (Swallal Allahu alaihi wasallam) said, "A virtue for every hair (on
the animal)."
(Ahmad, Ibnu Majah)
Hadith 2: Sayedatuna Aisha (Radi Allahu anhu) narrates that Rasool
Allah said, "There is no dearer deed of Ibne Adam in the days of
Qurbani than flowing the blood (doing Qurbani) and that animal will
come with his horns, hairs, and hooves on the day of Qayamt. Thee
blood of the Qurbani reaches the stage of acceptance before it reaches
the floor. (Tirmizi, Ibnu Majah)
Hadith 3: Sayeduna Abu Hurairah (Radi Allahu anhu) narrates the
Beloved Prophet (Swall Allahu alaihi wasallam) said, "Whoever has the
means and does not do Qurbani should not come near our place of Eid.
(Ibnu Majah)

--
- - -
Translate:
http://translate.google.com/
- - - -

Jewels of Quran

Isa bin Muhammad (Alaihir Rahmah) says that I once saw Abu Bakrbin
Mujahid (Alaihir Rahmah) after his death in a dream reading the Holy
Quran. I asked, "Youhave died, how are you reciting," upon which
hesaid, "After every Salah and finishing of the Quran, I would pray "O
Allah, give me the Taufiqto recite the Quran in mygrave" and that is
why I am praying." (Faizan-e-Sunnat)
Ahadith
The Holy Prophet said:
1) The best of you is he who learnt the Holy Quran and taught it to
others. (Bukhari)
2) Undoubtedly, the heart gets rusted like metal gets rusted when
water goes over it. The People asked, "How can they [hearts] be
cleaned." The Prophet replied, "To remember death in abundance and to
recite the Holy Quran." (Mishkat)
3) That chest which doesnot have any Quran in it is like an abandoned
house. (Tirmizi, Darmi)
4) Whoever read the Quran and memorized it and belived its' Halal to
be Halal and its Haram tobe Haram [i.e., accepted it commandments of
Halal and Haraam], Allah will accept the intercession for such 10
people on from him whom Hell had already become Wajib. (Tirmizi,
Ibn-e-Majah)
5) Whoever is an expert in reciting the Holy Quran is with the Kiraman
Katebeen and whoever reads the Quran with pauses and itis difficult
for him, that is, his tounge does not move easily and he recites with
difficutly forhim there are two rewards. (Bahar-e-Shariat)
6) The one who has memorized Quran will be told to read and climb and
recite with Tarteel (clear and distinct recitation) like you used to
read with Tarteel in the Dunya; your place will be whereyou read your
last Ayat. (Bahar-e-Shariat)
7) Allah says, "Whoever was kept busy with the [recitation] of Quran
from my Zikr and asking me, I will give him betterthan those who I
give to those who ask" and the excellence of the Word of Allah over
all the other words is like the excellence of Allah over all his
creation.
8) Learn the Quran and read it because whoeverlearned the Quran and
read it and did Qayam with it is like a bag filledwith Musk whose
fragrance is spread everywhere and whoever learned the Quran and slept
that is he did not do Qiyamul Layl is like a bag which isfilled with
Musk and its mouth has been closed. (Tirmizi, Ibn-e-Majah, Nisaee)
9) Read the Quran when you heart feels affection and attachment and
when your heart becomes bored stand upthat is stop reciting the Quran.
(Saheeh Bukhari and Muslim)
10) Decorate the Quran with your (good) voices. (Mishkat)
11) O People of the Quran, do not make the Quran a pillow, that is
donot be lazy and be careless, and read the Quran in the day and night
like it is the Haq of Recitation, and spread it,that is, read with
good voices or do not take compensation for it, andwhatever is in it,
reflect upon itso that you may attain success, and do not hurry in its
reward because the reward for it is great (which will be given in the
Akhirah). (Bahiqi)

When Should Eid Al-Adha Be Celebrated?

Dear Brothers in Islam,
This booklet is prepared for the sole purpose of clarifying the
confusion in the Muslim Ummah about the actual day of Eid Al-Adha.
Please read this with a careful understanding.
The Islamic calendar is based on sighting of the Moon. The beginning
and ending of the months relies on witnessing the Moon sighting. Allah
Subhanahu Wa-Ta'ala clearly mentions this in the Holy Qura'an :
'They ask you about the new moon. Say you, 'They are the signs of time
for the people and pilgrimage (Hajj).' 2:189 (Sura Al-Baqarah, Verse
189)
"And We made night andday as two signs, then put the signs of the
night blotted and the sign of day shining, that you may seek grace of
Allah and that you may know the numbering of years, and the reckoning.
And We have explained well every thing separately.' 17:12 (Sura
Bani-Israil, Verse 12)
In both of these verses the timings and days areappointed based on the
Moon. The counting of years is also dependent on the passing of nights
and days. The Noble Prophet of Allah (Peace Be Upon Him) also
clarified this very plainly for the simplicity of his Ummah in a
complete form of law.
"Allah Subhanahu Wa-Ta'ala created moon for mankind to determine time.
So by sighting the Moon, start fast and end fast (Eid). If that Moon
does not appear then complete the count of thirty (30) days.' (Tafseer
Ibn-e-Katheer, Book 1, Page 214)
For the Muslim Ummah, Qura'an and Hadith are the norm. By virtue of
the Qura'an and Hadith we know that Islamic months begin and end upon
sighting of the Moon. The day after the Moon is sighted is the first
day of the followingmonth. If the Moon does not appear, for any
reason, on the 29th day of any given month, then 30 days of that month
should be completed and the following month be started after the
completion.
Some people, upon sighting the New Moon, start assuming that the New
Moon seems to be of the second day. They rely upon the supposition of
the second day Moon and say this is not the first day Moon (New Moon).
The following Hadith will be sufficient to nullify these comments:
"Hadhrat Abul Bakhtari (May Allah Be Pleased With Him) said, 'We
started our journey for Umrah. When we reached Batn-e-Nakhla, we saw
the Moon. Someone commented that this seems like a third day Moon.
Another person suggested that this is a second day Moon. Then we
approached Hadhrat Ibn-e-Abbas (May Allah Be Pleased With Him) and
respectfully informed him that we saw the Moon on the way. Some of us
made comments of it being a second day Moon and others, third day
Moon. Then Hadhrat Ibn-e-Abbas (May Allah Be Pleased With Him) asked
which night you saw theMoon. We told him such and such day. He replied
that the Holy Prophet (Peace Be Upon Him) said that the night you
witnessed the New Moon is the night you rely on.'"
(Tafseer Qurtabi, Book 1,Vol. 2, Page 344)
This dilemma is now quite clear that Moon sighting is the basis of a
month's beginning and ending. If the Moon is not sighted on the 29th
day of a given month, then thirty (30) days must be completed. At the
same time when the Moon, if appearing to bethicker and staying longer
on the horizon, issighted upon a completion of 30 days, do not start
speculating or assuming that it may be such and such day's Moon. This
is against the commands of our Holy Prophet (Peace Be Upon Him).
In the context we hear people saying that this isthe age of science,
technology, and advancements in astronomy. They conclude that we can
measure the velocity andlocation of the Moon. Based on this, many
people assume one mustfollow scientific means and that there is no
need to observe the Moon.
With due respect, we saythat Islamic Shariah bases its verdict in the
light of principles of astronomy. According to astronomical
explanations, at the end of the month when the Moon is waning, the
time between the disappearance and appearance of the Moon by the
horizon is called "Muhaaq" or the Unseen Time. During this phase, the
Sun and the Moon are at approximately thesame level on the horizon.
Due to this, the Moon's visibility is drowned by the Sun's light. In
result, the Moon is invisible. The period of"Muhaaq" ranges from 36 to
50 hours. However,after this phase, the Moon enters the New Moon
period and emerges from the horizon (and the vicinityof the Sun).
Afterwards, in the waxing phase, when the Moon is 12° (degrees) from
the Sun, it becomes visible to the unaided eye.
Now take the words of Hadith which says, "Startfast with the
appearanceof Moon and end fast with the appearance of the Moon." This
clearly points to the principles of "Muhaaq" (when the Moon is
invisible). Since the New Moon comes after completing its phase of
"Muhaaq", there is a possibility of it being seen on the horizon. This
is why Islamic Shariah does not recognize the birth of the Moon in
blindness; rather it considers its appearance on the horizon. The
ruling of Shariah applies to the observance of the Moon.Only upon
visibility does the month start, not before the appearance on the
horizon.

--
- - -
Translate:
http://translate.google.com/
- - - -

Abu Dharr al-Ghifari - Biographies of the Companions (Sahabah)

In the Waddan valley which connects Makkah with the outside world,
lived the tribe of Ghifar. The Ghifar existed on the meagre offerings
of the trade caravans of the Quraysh which plied between Syria and
Makkah.It is likely that they also lived by raiding these caravans
when they were not given enough to satisfy their needs. Jundub ibn
Junadah, nicknamed Abu Dharr, was a member of this tribe.
He was known for his courage, his calmness and his far sightedness and
also for the repugnance he felt against the idols which his people
worshipped. He rejected the sillyreligious beliefs and the religious
corruption in which theArabs were engaged.
While he was in the Waddan desert, news reached Abu Dharr that a new
Prophet had appeared in Makkah. He really hoped that his appearance
would help to change the heartsand minds of people and lead them away
from the darkness ofsuperstition. Without wasting much time, he called
his brother, Anis, and said to him:
"Go to Makkah and get whatevernews you can of this man who claims that
he is a Prophet and that revelation comes to him from the heavens.
Listen to some of his sayings and come back and recite them to me."
Anis went to Makkah and met the Prophet, peace and blessingsof God be
on him. He listened to what he had to say and returnedto the Waddan
desert. Abu Dharrmet him and anxiously asked fornews of the Prophet.
"I have seen a man," reported Anis, 'who calls people to
noble qualities and there is no mere poetry in what he says."
"What do people say about him?" asked Abu Dharr.
"They say he is a magician, a soothsayer and a poet."
"My curiosity is not satisfied. I am not finished with this matter.
Will you look after my family while I go out and examine this
prophet's mission myself?"
"Yes. But beware of the Makkans."
On his arrival at Makkah, Abu Dharr immediately felt very apprehensive
and he decided to exercise great caution. The Quraysh were noticeably
angry over the denunciation of their gods. Abu Dharr heard of the
terrible violence they were meting out to the followers of the Prophet
but this was what he expected. He therefore refrained from asking
anyone about Muhammad not knowing whether that person might be a
follower or an enemy.
At nightfall, he lay down in the Sacred Mosque. Ali ibn Abi Talib
passed by him and, realizing that he was a stranger, asked him to come
to his house. Abu Dharr spent the night with him and in the morning
took his water pouch and his bag containing provisions and returned to
the Mosque. He had asked no questions and no questions were asked of
him.
Abu Dharr spent the following day without getting to know theProphet.
At evening he went to the Mosque to sleep and Ali again passed by him
and said:
"Isn't it time that a man knows his house?"
Abu Dharr accompanied him andstayed at his house a second night. Again
no one asked the other about anything.
On the third night, however, Ali asked him, "Aren't you going to tell
me why you came to Makkah?"
"Only if you will give me an undertaking that you will guide me to
what I seek." Ali agreed and Abu Dharr said: "I came to Makkah from a
distant place seeking a meeting with the new Prophet and to listen to
some ofwhat he has to say."
Ali's face lit up with happiness as he said, "By God, he is really the
Messenger of God," and he went on telling Abu Dharr more about the
Prophet and his teaching. Finally, he said:
"When we get up in the morning, follow me wherever I go. If I see
anything which I am afraid of for your sake, I would stop as if to
pass water. If I continue, follow me until you enter where I enter."
Abu Dharr did not sleep a wink the rest of that night because of his
intense longing to see the Prophet and listen to the words of
revelation. In the morning, hefollowed closely in Ali's footsteps
until they were in the presence of the Prophet.
As-salaamu Alayka Yaa Rasulullah, (Peace be on you, O Messenger of
God)," greeted AbuDharr.
Wa Alayka salaamullahi wa rahmatuhu wa barakaatuhu (And on you be the
peace of God,His mercy and His blessings)," replied the Prophet.
Abu Dharr was thus the first person to greet the Prophet with the
greeting of Islam. After that, the greeting spread and came into
general use.
The Prophet, peace be on him, welcomed Abu Dharr and invitedhim to
Islam. He recited some ofthe Quran for him. Before long, Abu Dharr
pronounced the Shahadah thus entering the newreligion (without even
leaving his place). He was among the first persons to accept Islam.
Let us leave Abu Dharr to continue his own story...
After that I stayed with the Prophet in Makkah and he taught me Islam
and taught me to read the Quran. Then he said to me, 'Don't tell
anyone in Makkah about your acceptance of Islam. I fear that they will
kill you."
"By Him in whose hands is my soul, I shall not leave Makkah until I go
to the Sacred Mosque and proclaim the call of Truth in the midst of
the Quraysh," vowed Abu Dharr.
The Prophet remained silent. I went to the Mosque. The Quraysh were
sitting and talking. I went in their midst and called out at the top
of my voice, "O people of Quraysh, I testify that there is no God but
Allah and that Muhammad is themessenger of Allah."
My words had an immediate effect on them. They jumped up and said,
'Get this one who has left his religion." They pounced on me and began
to beat me mercilessly. They clearly meant to kill me. But Abbas ibn
Abdulmuttalib, the uncle of the Prophet, recognized me. He bentover
and protected me from them. He told them:
"Woe to you! Would you kill a man from the Ghifar tribe and your
caravans must pass through their territory?" They then released me.
I went back to the Prophet, upon whom be peace, and whenhe saw my
condition, he said,"Didn't I tell you not to announce your acceptance
of Islam?" "O Messenger of God," I said, "It was a need I felt in my
soul and I fulfilled it." "Go to your people," he commanded,"and tell
them what you have seen and heard. Invite them to God. Maybe God will
bring them good through you and reward you through them. And when you
hear that I have come out inthe open, then come to me."
I left and went back to my people. My brother came up to me and asked,
"What have you done?" I told him that I had become a Muslim and that I
believed in the truth of Muhammad's teachings.
"I am not averse to your religion. In fact, I am also now a Muslim and
a believer," he said.
We both went to our mother then and invited her to Islam .
"I do not have any dislike from your religion. I accept Islam also," she said.
From that day this family of believers went out tirelessly inviting
the Ghifar to God and did not flinch from their purpose. Eventually a
large number became Muslims and the congregational Prayer was
instituted among them.
Abu Dharr remained in his desertabode until after the Prophet had gone
to Madinah and the battles of Badr, Uhud and Khandaq had been fought.
At Madinah at last, he asked the Prophet to be in his personal
service. The Prophet agreed and was pleased with his companionship and
service. He sometimes showed preference to Abu Dharr above others and
whenever he met him he would pat him and smile and show his happiness.
After the death of the Prophet, Abu Dharr could not bear to stayin
Madinah because of grief and the knowledge that there was to be no
more of his guiding company. So he left for the Syrian desert and
stayed there during the caliphate of Abu Bakr and Umar.
During the caliphate of Uthman, he stayed in Damascus and saw the
Muslims concern for the world and their consuming desire for luxury.
He was saddened and repelled by this. So Uthman asked him to come to
Madinah. At Madinah he was also critical of the people's pursuit of
worldly goods and pleasures and they were critical in turn of his
reviling them. Uthman therefore ordered that he should go to Rubdhah,
a small village near Madinah. There he stayed far away from people,
renouncing their preoccupation with worldly goods and holding on to
the legacy of the Prophet and his companions in seeking the
everlasting abode of the Hereafter in preference to this transitory
world.
Once a man visited him and began looking at the contents ofhis house
but found it quite bare. He asked Abu Dharr:"Where are your
possessions?""We have a house yonder (meaning the Hereafter)," said
Abu Dharr, "to which we send the best of our possessions." The man
understood what he meant and said: "But you must have some possessions
so long as you are in this abode." "The owner of this abode will not
leave us in it," replied Abu Dharr.
Abu Dharr persisted in his simpleand frugal life to the end. Once the
amir of Syria sent three hundred diners to Abu Dharr to meet his
needs. He returned the money saying, "Does not the amir of Syria find
a servant moredeserving of it than I?"
In the year 32 AH the self-denying Abu Dharr passed away. The Prophet,
peace be upon him, had said of him: "The earth does not carry nor the
heavens cover a man more true and faithful than Abu Dharr."

--
- - -
Translate:
http://translate.google.com/
- - - -

Why will there be more women in Hell than men?

Why are there more women in hell than men?
Praise be to Allaah.
It was narrated from the Prophet (peace and blessings of Allaah be
upon him) that women will form the majority of the people of Hell. It
wasnarrated from 'Imraan ibn Husayn that the Prophet (peace and
blessings of Allaah be upon him) said: "I looked into Paradise andI
saw that the majority of its people were the poor. And I looked into
Hell and I saw that the majority of its people are women."
(Narrated by al-Bukhaari, 3241; Muslim, 2737)
With regard to the reason for that, the Prophet (peace and blessings
of Allaah be upon him) was asked about it and he explained the reason.
It was narrated that 'Abd-Allaah ibn 'Abbaas said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "I was shown
Hell and I have never seen anything more terrifying than it. And I saw
that the majority of its people are women." They said, "Why, O
Messenger of Allaah?" He said, "Because of their ingratitude (kufr)."
It was said, "Are they ungrateful to Allaah?" Hesaid, "They are
ungrateful to their companions (husbands) and ungrateful for good
treatment. If you are kind to one of them for a lifetime then she sees
one (undesirable) thing in you, she will say, 'I have never had
anythinggood from you.'" (Narrated by al-Bukhaari, 1052)
It was narrated that Abu Sa'eed al-Khudri said:
"The Messenger of Allaah(peace and blessings of Allaah be upon him)
went out to the Musalla on the day of Eid al-Adhaor Eid al-Fitr. He
passed by the women and said, 'O women! Give charity, for I have seen
that you form the majority of the people of Hell.' They asked, 'Why is
that, O Messenger of Allaah?' Hereplied, 'You curse frequently and
are ungrateful to your husbands. I have not seen anyone more deficient
in intelligence and religious commitment than you. A cautious sensible
man could be led astray by some of you.' The women asked, 'O Messenger
of Allaah, what is deficient in our intelligence and religious
commitment?' He said, 'Is not the testimony of two women equal to the
testimony of one man?' They said, 'Yes.' He said, 'This is the
deficiency in her intelligence. Is it not true that a woman can
neither pray nor fast during her menses?' The women said, 'Yes.' He
said, 'This is the deficiency in her religious commitment.'"
(Narrated by al-Bukhaari, 304)
It was narrated that Jaabir ibn 'Abd-Allaah said: "I attended Eid
prayers with the Messenger of Allaah (peace and blessings of Allaah be
upon him). He started with the prayer before the khutbah, with no
adhaan or iqaamah. Then he stood up, leaning on Bilaal, speaking of
fear of Allaah (taqwa) and urging us to obey Him. He preached to the
people and reminded them. Then he went overto the women and preached
to them and reminded them. Then hesaid, 'Give in charity, for you are
the majority of the fuel of Hell. A womanwith dark cheeks stood up in
the midst of the women and said, 'Why isthat, O Messenger of Allaah?'
He said, 'Becauseyou complain too much and are ungrateful to your
husbands.' Then they started to give theirjewellery in charity,
throwing their earrings and rings into Bilaal's cloak."
(Narrated by Muslim, 885)
Our believing sisters who learn of this hadeeth should behave like
those Sahaabiyaat who, when they learned of this, did good deeds which
would be the means, by Allaah's leave, of keeping them far away from
being included in that majorityof the inhabitants of Hell.
So our advice to the sisters is to strive to adhere to the rituals
andobligatory duties of Islam, especially prayer, and to keep away
from that which Allaah has forbidden, especially shirk in its many
forms which are widespread among women, such as seeking one's needs
from someone other than Allaah, going to practitioners of witchcraft
and fortune-tellers, etc.
We ask Allaah to keep usand all our brothers and sisters far away
from theFire and the words and deeds that bring one close to it.

Conditions for deeds to be acceptable to Allaah

When a Muslim does an action, what conditions make it acceptable and
therefore rewarded by Allah. Is it simply that you intended to follow
the Qur'an and Sunnah, and therefore you will be rewarded even though
you may have been wrong in your action. Or is it that you must have
the intention, but you also need to follow the correct Sunnah as well.
Praise be to Allaah.
For acts of worship to beacceptable to Allaah and for a person to be
rewarded for them, there are two conditionswhich must be met:
The first condition: it should be devoted to Allaah Alone. Allaah says
(interpretation of the meaning):
"And they were commanded not, but that they should worshipAllaah, and
worship none but Him Alone (abstaining from ascribing partners to
Him)"
[al-Bayyinah 98:5]
The meaning of worshipping Allaah alone is that the person should
intend in all his words and deeds, both inward and outward, to seek
the Face of Allaah (i.e., His pleasure). Allaahsays (interpretation of
the meaning):
"And who has (in mind) no favour from anyone to be paid back,
Except to seek the Countenance of his Lord,the Most High"
[al-Layl 92:19]
"(Saying): "We feed you seeking Allaah's Countenance only. We wish for
no reward, nor thanks from you"
[al-Insaan 76:9]
"Whosoever desires (by his deeds) the reward of the Hereafter, We give
him increase in his reward, and whosoever desires the reward of this
world (by his deeds),We give him thereof (what is decreed for him),
and he has no portion in the Hereafter"
[al-Shoora 42:20]
"Whosoever desires the life of the world and its glitter, to them We
shall pay in full (the wages of)their deeds therein, and they will
have no diminution therein.
They are those for whomthere is nothing in the Hereafter but Fire, and
vain are the deeds they did therein. And of no effect is that which
they used to do"
[Hood 11:15-16]
It was narrated that 'Umar ibn al-Khattaab (may Allaah be pleased with
him) said: "I heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say:
'The reward of deeds depends upon the intentions and every person will
get the reward according to what he has intended. So whoever emigrated
for worldly benefits or for a woman to marry, his emigration was for
what he emigrated for.'"
(Narrated by al-Bukhaari, Bad' al-Wahy, 1).
It was narrated by Muslim from Abu Hurayrah that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "Allaah, may
He be blessed and exalted, says: 'I am so self-sufficient that I am in
no need of having an associate. Thus he who does an action for someone
else's sake as well as Mine will have that action renounced by Me to
him whom he associated with Me.'" (Narrated by Muslim, al-Zuhd
wa'l-Raqaa'iq, 5300)
The second condition is that the action should bein accordance with
the only way which Allaah has prescribed for worship, which is by
following the Prophet (peace and blessings of Allaah be upon him) in
the laws that he has brought. It was narratedthat the Prophet (peace
and blessings of Allaah be upon him) said: "Whoever does any action
that is not in accordance with this matter of ours (i.e., Islam), will
have it rejected." (Narrated by Muslim, al-Aqdiyyah, 3243).
Ibn Rajab (may Allaah have mercy on him) said:"This hadeeth forms one
of the most important principles of Islam. It is like a scale for
weighing up deeds according to their outward appearance, just as the
hadeeth 'The reward of deeds depends upon theintentions' is the means
of weighing up the inner nature of deeds. Just as every action which
is not intended for the sake of Allaah brings no reward to the one who
does it, so too every deed which is not in accordance with the command
of Allaah and His Messenger will also be rejected and thrown back at
the one who does it. Everyone who innovates in Islam something for
which Allaah and His Messengerhave not granted permission, that thing
is nothing to do with Islam.
(Jaami' al-'Uloom wa'l-Hukam, part 1, p. 176)
The Prophet (peace and blessings of Allaah be upon him) enjoined
following his Sunnah and teachings, and made them binding. He (peace
and blessings of Allaah be upon him) said: "You have to followmy
Sunnah (way) and the way of my rightly-guided successors (al-khulafa'
al-raashidoon); bite ontoit with your eyeteeth (i.e., cling firmly to
it)." And he warned against bid'ah (innovation), as he said: "Beware
of newly-invented matters, for every newly-invented matter is a going
astray." (narrated by al-Tirmidhi, al-'Ilm, 2600; classed as saheeh by
al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2157)
Ibn al-Qayyim said: "Allaah has made devotion of worship to Him alone
and followingthe Sunnah the means ofdeeds being accepted; if these
conditions are not met, then deeds are unaccaptable."
(al-Rooh, 1/135)
Allaah says (interpretation of the meaning):
"Who has created death and life that He may test you which of you is
best in deed"
[al-Mulk 67:2]
al-Fudayl said: "'best in deed' means, most devoted to Allaah alone
and most in accordance with the Sunnah.
And Allaah is the Source of strength.

--
- - -
Translate:
http://translate.google.com/
- - - -