●►Surah Yaseen (22) Surah Kahf On Fridays (15 Juz) Surah Dukhan On The Night Of Friday (25 Juz) Surah Tabarak/Mulk - Every Night (29 Juz) Surah Sajdah - Every Night (21 Juz)

Unawareness: A sly threat

The happy and joyful movements of a small child amuse people. The hard
decisions and reactions to events that are so important to adults,
such as economic crises, natural disasters, wars, and oppression, have
no meaning for them. As long as they arenot hungry or thirsty or have
lost a toy, they live in contentment, unaware of what is going on
around them. And as long as they are content, they unconsciously go on
sleeping, playing, and laughing.
However, although it may not be obvious at first, many people are
hardly different from children when it comes to their level of
awareness. This characteristic is especially evident in their lack of
appreciation for such important matters as Allah's (God's) existence
and the Hereafter, the purpose of their creation, the certainty
ofdeath, and the account they will give to Him in the Hereafter for
every action or thought while alive.
Most people live according to their own desires and intentions,
unaware of Allah's commands and prohibitions, even though He informs
us of them through clear signs. They only want to enjoy the world's
pleasures, be happy, andsatisfy their own egos. They pursue its
temporary allurements to the exclusion of all else, working all their
lives to get what they want. Their greatest worries are that their
efforts be in vain and that they will lose what they already have.
However, this short life and everything pertaining to it will one day
come to an end. Unaware of the eternal punishment awaiting all those
who lived their lives without making any attempt to please Allah, they
head toward the Day of Judgment—a day of great fear and distress for
them. But they continue to desire the world's transitory allurements
and worry only about losing them.
This unconscious, insensible, and uninterested attitude, which they
insist upon following despite His clear evidences, commands, and
warnings, is known as "unawareness."
Allah has created blessings, including theirown bodies and many
beautiful things wherever they may look,to remind human beingsof His
existence. At every moment and in every place, we see that creation is
imbued with countless wonders:
In the creation of the heavens and Earth, and the alternation of the
night and day, and the ships that sail the seas topeople's benefit,
and thewater that Allah sends down from the sky–by which He brings the
ground to life when it was dead and scatters about in it creatures of
every kind–and the varying direction of the winds, and the clouds
subservient between heaven and Earth, there are Signs for people who
use their intellect. (Surat al-Baqara: 164)
Think of everything that happens and everything you see while you are
awake. When you get upand look in the mirror, you see your body
regenerated after a longsleep and notice how it continues to function
perfectly without your interference. You see your body just as it was
yesterday—your symmetrical and esthetically shaped bodythat started
from the division of a single cell and now contains about 100 trillion
of them; yourbody in which hundreds of complex functions occur in a
perfect sequence of which you are not even aware.
But most people pay no attention to these facts. When looking in the
mirror, all they see is what their face generally looks like or if
their hair is combed. They think of nothing except work, school, or
what they are going to do that day. Thus they fail to realize that
every new day offers them another opportunity to draw closer to Allah.
Perhaps this will be theirlast opportunity to do so, for this might be
their last day on Earth. Most people, who cannot appreciate the value
of this opportunity, generally busy themselves with trying to please
only themselves or others. Wecan explain this with thefollowing
example:
Think of a general knowledge quiz. The winner will win a great deal of
money. How will the contestants behave during the contest? Will they
look around distractedly instead of listening to the questions and
thinking of the answers? Will theycriticize the host's shirt, tone of
voice, or hairstyle? Instead of concentrating on the answer, will they
think about what they are going to do or wear tomorrow?
Quite the contrary. The contestants would listen carefully to the host
and try to use the limited time in the best possible way. They would
concentrate on coming up with the answers by being interested in
nothing except the matter at hand. If they were to engage in the type
of meaningless behavior just cited, then we would think that they are
bewildered, have a closed mind, or are irrational; in other words,
unaware.
But many people have fallen into a far more serious state of
unawareness: a way of life that is completely divorced from Allah's
commands and prohibitions. This condition is caused by their
unawareness that He created them only to serve Him.
Unawareness poses a severe threat to everyone who is carelessand fails
to submit to Allah sincerely. Such people continue to be unaware of
their true situation until they begin to sincerely abide by the
Qur'an's commands and prohibitions and do their best to remain aware
at all times. Therefore, all readers of this book should acknowledge
the possibility that they could have a certain degree of unawareness
within themselves and realize that no one is immune to or safe from
this insidious danger: Allah says in the Qur'an: "No indeed! Truly
humanity is unbridled, seeing himself as self-sufficient" (Surat
al-'Alaq: 6-7). After people set aside their imaginary immunity
andaccept the Qur'an as their guide, they can analyze their situation,
try to correct their errorsand mistakes, and eventually overcome their
unawareness. The main reason why peoplepersist in their unawareness,
thereby allowing it to grow stronger every day, is that they are
content with their own supposed perfection.
THE RESULT OF UNAWARENESS
Despite all of Allah's warnings, unawareness quickly draws those
whopersist in it toward a horrible, indescribable, and eternal
punishment.Allah created this world as a place of testing, andthose
who leave it without becoming aware will continue their lives
eternally among the people of Hell.
As revealed in the Qur'an, their eyes and ears have been sealed and
their understandingremoved. Their understanding and awareness are like
thoseof animals. And, because they are so by choice, they are even
lower than animals:
We created many of the jinn and humanity for Hell. They have hearts
with which they do not understand, eyes with which they do not see,
and ears with which they do not hear. Such people are like cattle. No,
they are even further astray! They are the unaware. (Surat al-A'raf:
179)
Do you suppose that most of them hear or understand? They are just
like cattle. Indeed, they are even further astray! (Surat al-Furqan:
44)
Animals have no awareness. Allah compares unaware people to them,
because their animal-like unawareness has causedtheir hearts to
harden. Whatever they see and hear, and all of the admonitions and
advice they receive, do not lift them out of that state. Asa result,
they do not learn anything from what happens to them.
All people without exception are responsible for understanding and
living according to the truth. But if they persist in their
unawareness, they become less intelligent than other living species
and lose those qualities that make them human. The sense, perception,
and understanding that Allahgives to everyone so thatthey can know of
His existence and serve Him are closed to these people who are
determined to persist in unawareness:
Those are the people whose hearts, hearing, and sight have been sealed
up by Allah. They are the unaware. (Surat an-Nahl: 108)
Such individuals can no longer save themselves from living among the
people of Hell unless they turn towards Him. Their lack of awareness
and confusion will be even greater in Hell:
Those who are blind in this world will be blind in the Hereafter and
even further off the Path. (Surat al-Isra': 72)
The harshness of the punishment and its terror are described in verses
as follows:
… the kindled Fire of Allah reaching right into the heart. It is
sealed in above them in towering columns. (Surat al-Humaza: 6-9)
People who live in a state of unawareness, who make no effort to
escape from this state, and who die without being aware of the Qur'an
and His pleasure will be dragged down toHell.

The Size of the Earth

When people stand up and begin walking, they feel no pressure in an
upward or downward direction. Sitting, walking, and running are
exceedingly mundane activities. Yet each time people engage in such
activities, they are completely unaware thatthey are resisting a very
powerful gravitational force.
The most important reason for this is the sizeof Earth. If it were
just slightly smaller, gravity would be far weaker, the planet's
atmosphere would fragment and disappear, and we would be unable to
remain stable in the world. If the Earth were larger, gravity would
increase considerably and various poisonous gases would make our
atmosphere lethal. Even if we managed to protect ourselves from these
gasses, we would be unable to move.
Yet such a problem never arises, because Earth's size has been
determined in a manner that makes human life possible. The conditions
that combine are so delicate that there is no way even one of them
could have come about by chance. Scientists have calculated the oddsof
such an event as 1 in 10123. 1 Clearly, the accidental formation of
an environment suited to life is impossible.
Were Allah willed so, He could make each star and planet suitable for
life, arrange matters so that human beings had no need to eat or
drink, breathe gasses in specific proportions, or gravity or the Sun.
But Allah, Who created all that exists, willed to bring together all
of the astonishingly detailed conditions necessary for life to remind
people that He created and controls everything and to give us the
opportunity to appreciate His infinite might and turn to Him:
He to Whom the kingdom of the heavens and Earth belongs. He does not
have a son, andHe has no partner in the Kingdom. He created everything
and determined it most exactly. (Surat al-Furqan,2)

The Aim Is To Attain The Good Pleasure Of Allah

Say: "I am commanded to worship Allah, makingmy religion sincerely
His." (Surat az-Zumar: 11)
Once having grasped theextent of Allah's infinite might, to forget His
existence and remain heedless is merely to delude oneself. What Allah
demands from human beings is that they seek to earn His good pleasure
as their sole priority in life.
Since it is Allah Who created man, provided him his sustenance and all
other such blessings, and Who promised him eternal life in the , it
would be an act of ingratitude for man to seek the pleasure of others,
or the gratification of his own self, as his primary aim. The
punishment for suchungratefulness is eternalhellfire.
There are two choices a man can make; he can either found his life on
Allah's good pleasure, and thus earn the reward of His Paradise, or
choose the path that leads to Hell. A third option is not available
for him. This is clearly expressed in the following verse:
Who is better: someone who founds his building on fear of Allah and
His good pleasure, or someone who founds hisbuilding on the brink of a
crumbling precipice so that it collapses with himinto the Fire of
Hell? Allah does not love wrongdoers. (Surat at-Tawba: 109)
Those values praised in the Qur'an are those founded on purely that
which achieves Allah's pleasure. For example, self-sacrifice, which is
pleasing to Allah, is valid only if the person does not expect
anything for it in return, but rather only to attain Allah's good
pleasure. It is related in the Qur'an that believers conduct
themselves correctly onlyto seek Allah's countenance:
They give food, despite their love for it, to the poor and orphans and
captives: "We feed you only out of desire for theFace of Allah. We do
not want any repayment from you or any thanks."(Surat al-Insan: 8-9)
Allah's Messenger, the Prophet Muhammad (may Allah bless him and grant
him peace) also stated in a hadith that Allah's Pleasure must always
be held above man's pleasure:
Whoever seeks Allah's Pleasure at the expense of men's displeasure,
will win Allah's Pleasure and Allah will cause men to be pleased with
him. And whoever seeks to please men at the expense of Allah's
Displeasure, will win the Displeasure of Allah and Allah will cause
men to be displeased with him. (narrated by Ibn Hibban in his Saheeh)
The greatest honor and gratification man can ever attain is Allah's
good pleasure. Allah makes His servants pleased with Him through the
multitude ofblessings He bestows on them. In a verse of the Qur'an,
the reward for believers who are pleased with Allah, and with whom
Allah is pleased, is related as follows:
Their reward is with their Lord: Gardens of Eden with rivers flowing
under them, remaining in them timelessly, for ever and ever. Allah is
pleased with them and they are pleased with Him. That is for those who
fear their Lord. (Surat al-Bayyina: 8)
Allah's good pleasure is not only earned solely byperforming certain
acts of worship at definite times. Allah's good pleasure is also
earned by conducting oneself correctly throughout one's lifetime. The
following verse informs us that a believer's entire life must be
oriented towards a single goal:
Say: "My prayer and my rites, my living and my dying, are for Allah
alone, the Lord of all the worlds." (Surat al-An'am:162)

Story The Fever - , CHAPTER 10

Turmoil filled my every breath.
I woke up as the alarm buzzed six o'clock. Nightmare after nightmare
had consumedmy restless night, leaving my body completely drenched in
sweat as I awoke. I attempted to make an agenda for myself as I ran
myself through the shower and quickly dressed myself casually
afterwards. I nearly ran out the door, not alerting Jennifer to my
scheme for the day.
I started the car and quickly backed out of thegarage. The engine
roared and the tires squealed as I sped off towards town.
I found the place I had been looking for.
I parked the Mercedes onthe street next to a store named Guns 'n More
and hurriedly walked in. There was one, large man behind a large
counter. He wore a ripped sleeve flannel t-shirt and faded jeans. I
ran up to him in anxiety.
"Can I help you?" he asked while cleaning a half-assembled weapon.
"I need to buy a personal protection weapon."
"Pistol?"
"Probably."
"Nine millimeter?"
"Honestly I don't know that much about guns. I just want something
that I can carry legally that is reliable and easy to get ammunition
for." He smiled at my last sentence as if he had just found the
perfect customer.
"Here is a Beretta 92 FS. Small, light, compact, powerful, and shoots
nine-mil cartridges. Very good gun and easy to getammunition for."
"I'll take it," I replied without hesitation.
"Do you want a spare magazine too?"
"Sure."
"Ammo right away?"
"Yes."
I paid him the appropriate amount for the weapon and he even showed me
the basics of holding, shooting, maintaining, and reloading the gun. I
later bought a holster and I stored the gun in it as I walked out of
the small corner store.
I was now prepared to meet the man in the hooded sweatshirt.
I entered the alley, within seconds of the time I had been scheduled.
The familiar face, well, familiar hood was standing there, sucking on
a cigarette. Before I was even done walking towards him he was already
spouting questions at me.
"Do you have the quarter-million?"
"No."
He spat the half-used cigarette onto the concrete. "And why not?"
"I think you know why not."
He laughed at that, realizing that I had not only lost immense amounts
of money, but now also recognizing that I was either to be enslaved to
"Uncle Jack" or my family and I were going to die.
"I'm sorry to hear that," his voice faded, suddenly serious.
He pulled a hunting knifefrom what seemed like nowhere and slowly
started to circle me, like ashark surrounding his prey. He came closer
withevery revolution, and finally he lunged at me.
A gun went off.
He was taken aback and blown to the ground. Theknife hit the grey
concrete a second later and clanged on the rock, almost cutting off a
finger along the way. I looked down, not realizing what I had just
done as I watched the smoke rise from the muzzle of the Beretta.
Horrified, I ran back to the Mercedes. I could hardly put the key in
the ignition because of my hands shaking so badly.
I sped home. I only had a little time.
"Get the kids, we're going."
Jennifer was suddenly alarmed as I came crashing through the kitchen
door. Disgust andfear fought for control ofher face, and she didn't
know whether to believeme or not.
"What's going on, Paul?" She grabbed my arm as I walked by her to pack
a few pairs of clothes in a backpack with some canned food. She
repeated her question.
"Jen, just trust me please."
"And why should I?" My world almost stopped."You have given me no
reason to trust you for almost two years."
I fought back the tears oftruth that I just started torecognize. "Jen,
I'm sorry.I'll explain on the way. But if you ever trusted me in your
life, trust me now."
Debate crossed her face."Please Jen."
"I'll get the girls," she finally decided.
Ten minutes later we were out of the house and back in the Mercedes.
An hour later we came back and the house was in flames. The kids were
crying and screaming the entire time. They had no idea and could not
understand the story thattook me an hour to tell Jennifer. We stopped
at acar dealership and sold the car for cash, something that we would
need very soon.
And here we were, back

Dought & clear - , She became Muslim but her husband did not;is it allowed for her not to stop living with him because of his poor health and her financial situation?.

for the past 6 years, alhamdulillah. I came to Islam after almost 20
years of marriage. My son who is 11 years old is also a Muslim. I am
bringing him up under the teachings of Islam. However, his father is
not a Muslim and I know that according to Shariah Law my marriege was
broken from the moment that I took my shahadah. HIs father does not
practice any religion and he doesnot want to learn about Islam. We
still live in the same house but we stopped sharing the same bed for a
long time.We dont have intimacy at all. My son's father is also a
disable due a car accident years back. We share the samehouse but I
deal with him more as a caregiver.I think many times aboutliving this
house so I could have more freedom to practice my religion,including
wearing the hijab when I go out with him, but I don't have the courage
to leave him because of his condition and I also can't support myself.
My parents are poor and I don't have much education and I also worry
about my son. Please send me an advice concerning this situation and
tell me if isa major sin for me not togo out with a hijab with my
husband when he forced me not to do it. I wear the full hijab all the
time when I am alone, but once I stepped out of the housewith him, he
tells me to removed it.
Praise be to Allaah.
We praise Allah for having blessed you with Islam, and we ask Him
tomake us and you steadfast in adhering to His true religion.
If a woman becomes Muslim and her husband refuses to become Muslim,
she is not permissible for him because Allah says (interpretation of
the meaning):
"then if you ascertain that they are true believers send them not back
to the disbelievers. They are not lawful (wives) for the disbelievers
nor are the disbelievers lawful (husbands) for them"
[al-Mumtahanah 60:10].
Al-Shawkaani (may Allah have mercy on him) said:
The words of Allah, "They are not lawful (wives) for the disbelievers
nor are the disbelievers lawful (husbands) for them" explain the
reason why it is forbidden to send them back. This indicatesthat a
believing woman is not permissible for a kaafir and that if the woman
becomes Muslim she must leave her husband. End quote.
Fath al-Qadeer, 5/301
So it is not permissible for a Muslim woman to remain married to a
kaafir under any circumstances whatsoever. Rather they should be
separated as soon as she becomes Muslim, then she should wait until
her 'iddah ends. If he becomes Muslim during the 'iddah, that they
remain married, but if the 'iddah ends and he has not become Muslim,
she becomes irrevocably divorced from him and she may marry someone
else if she wishes, or she may wait until he becomes Muslim.
Ibn al-Qayyim (may Allah have mercy on him) said:What is indicated by
the ruling of the Prophet (blessings and peace of Allah be upon him)
is that the marriage is suspended. If he becomes Muslim before the end
of her 'iddah, then she is still his wife, but if her 'iddah ends,
then she may marry whomever she wants, orif she likes she may wait for
him, then if he becomes Muslim, she is still his wife without anyneed
for a new marriagecontract. End quote.
Zaad al-Ma'aad, 5/137
As you say that you became Muslim six years ago, you became
irrevocably divorced from him a long time ago. So you have to leave
him immediately and it is not permissible for you to stay with him
under any circumstances. And you have to seek forgivenessand repent to
Allah, may He be exalted.
It is not permissible for you to serve him and take care of him when
Islam has separated you, especially since he -- in addition to being a
disbeliever -- hates religion and despises hijab and tells you to take
it off. How can you feel that you and your religious commitment are
safe when you are with him?
The Standing Committee for Issuing Fatwas was asked about a Christian
woman who was elderly,as was her husband. She became Muslim but he did
not, and there was no sexual relationship between them. Is it
permissible for her to stay with him or should the marriage be
annulled?
They replied:
If a Christian woman becomes Muslim and sheis the wife of a Christian
man, the marriage contract is annulled. Based on that, it is not
permissible for her to stay with him even if they are old and have
nosexual relationship. End quote.
Fataawa al-Lajnah al-Daa'imah, 19/16-17
The fact that you are poor and have no work does not make it
permissible to you to stay in the same house as a non-Muslim man.
Think positively of Allah, may He be exalted, for He is the One Who
says (interpretation of the meaning):
"Allaah will grant after hardship, ease"
[al-Talaaq 65:7].
Al-Sa'di (may Allah have mercy on him) said:
This is glad tidings to those who are in difficulty, that Allah will
grant them relief from their hardship and take away their
difficulties. End quote.
Tafseer al-Sa'di, p. 871
And Allah says (interpretation of the meaning):
"And whosoever fears Allaah and keeps his duty to Him, He will make a
way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And
whosoever puts his trust in Allaah, then He will suffice him. Verily,
Allaah will accomplish his purpose. Indeed Allaah has set a measure
for all things"
[al-Talaaq 65:2-3].
Imam Ibn al-Qayyim (may Allah have mercy on him) debated with a
Christian scholar until the truth became clear to him, but he
refrained from entering Islam on the grounds that the Christians
venerated himand he said: I do not know any trade and I have not
memorized anyQur'aan or grammar or fiqh. If I become Muslim Iwill go
around the marketplaces begging from people. Who could agree to that?
Ibn al-Qayyim said: That will not happen! How can you think of Allah
that if you give precedence to pleasing Him over your whims and
desires He would humiliate you and make you in need ofothers? Even if
we assume that that will befall you, what you have attained of truth
and salvation from the Fire and from the wrath and anger of Allah will
be the most complete compensation for what you have lost. End quote.
Hidaayat al-Hayaara, p. 119
Your son should treat hisfather kindly and serve him and help him as
much as he can. That is his father's right over him, even if he (the
father) continues to follow his present religion. Strive to call him
to Islam, for that willbe better for both of you, so that the family
will not be divided. Tell him that Islam forbids you to stay with him,
and that there is no solution to this problem except his becoming
Muslim.
We ask Allah to guide and help you all.

Dought & clear - , His wife committed zina twice with a Christian man; should he divorce her? If she apostatises will there be any sin on him?.

his wife after she committed adultery for the second time with a
christian man. He had forgive her the first timeand now after she had
travelled , she had committed adultery for the second time with
another christian man but the husband this time want to divorce
herbecause he is an Islamic teacher and he fears for his reputation.
But he fears if he divorce this woman she will leave Islam and go back
to Christianity and also she does not want to wear hijab but pray and
fast . they have grown up children. Please advise The husband does not
want to be responsible for the wife leaving Islam.
Praise be to Allaah.
Firstly:
If a woman persists an immoral action and doesnot repent from it or
give it up, even if the matter did not go as far as zina, such as if
she had a relationship with this Christian man or anyone else, then it
is not permissible for the husband to keep her, because that is a kind
of cuckoldry (diyaathah), and cuckoldry is a major sin, because of the
report narrated by al-Nasaa'i (2562) from 'Abd-Allah ibn 'Umar (may
Allah be pleased with him) who said: The Messenger of Allah (blessings
and peace of Allah be upon him) said: "There are three at whom Allah,
may He be glorified and exalted, will not look on the Day of
Resurrection: the one who is defiant towards his parents, the woman
who imitates men, and the cuckold."
Classed as saheeh by al-Albaani in Saheeh al-Nasaa'i.
The cuckold is the one who approves of evil conduct in his family.
Shaykh al-Islam Ibn Taymiyah (may Allah be pleased with him) was asked
about the one who came into his houseand found a stranger with his
wife, so he gaveher her dues and divorced her by talaaq, then he went
back and reconciled with her and heard that she had been found with a
non-mahram man.
He replied: In the hadeeth from the Prophet (blessings and peace of
Allah be upon him) it says that when Allah, may He be glorified and
exalted, created Paradise, He said: "By My glory and majesty, no
miser, liar orcuckold will enter you." The cuckold is the one who has
no protective jealousy or pride. In al-Saheeh it is narrated that the
Prophet (blessings and peace of Allah be upon him) said: "The believer
has protective jealousy (gheerah) and Allah has protective jealousy,
and the protective jealousy of Allah is that no slave should do that
which is forbidden to him." And Allah says (interpretationof the
meaning): "The adulterer — fornicator marries not but an adulteress —
fornicatress or a Mushrikah; and the adulteress –fornicatress, none
marries her except an adulterer — fornicater or a Mushrik [and that
means that theman who agrees to marry (have a sexual relation with) a
Mushrikah (female polytheist, pagan or idolatress) or a prostitute,
then surely, he is either an adulterer — fornicator, or a Mushrik
(polytheist, pagan or idolater). And the woman who agrees to marry
(have a sexual relation with) a Mushrik (polytheist, pagan or
idolater) or an adulterer — fornicator, then she iseither a prostitute
or a Mushrikah (female polytheist, pagan, or idolatress)]. Such a
thingis forbidden to the believers (of Islâmic Monotheism)" [al-Noor
24:3]. The correct scholarly opinion is that it is not permissible to
marry a zaaniyah (a woman who commits fornication or adultery) until
after she has repented. The same applies if the wife commits zina: the
husband has no right to keep her in that case; rather he should leave
her, otherwise he will bea cuckold (duyooth). Endquote from Majmoo'
al-Fataawa, 32/141
Secondly:
If the woman has repented, turned over a new leaf and is living a
righteous life, and she has cut off all ties to thatnon-mahram man,
then the husband may keep her, and perhaps Allah will reward him for
treating her kindly and concealing her sin.
We have stated that it is not permissible for him to keep her as his
wife ifshe committed zina and has not repented from it sincerely, and
we stated that if she repents and turns over a new leaf, then he may
keep her and conceal her sin, if hehas the patience to do that. What
we have said about it being permissible to keep her if she repents is
not obligatory for him, rather it is up to him. In all cases he may
leave her, because zina on the part of the wife is extremely abhorrent
andmost people cannot forgive that. And if he divorces her, then he is
not responsible for whatshe commits of sin, and if she apostatises
from Islam, she alone is responsible for that, because she is
accountable and of sound mind: if she does good deeds that it is in
her favour and if she does bad deeds then it counts against her.
We ask Allah to protect the Muslims from all trials, evils and turmoil.

What is the ruling if a child commits suicide before the age of puberty?.,Dought & clear - ,

child and you commit suicide where would you go.
Praise be to Allaah.
Firstly:
Suicide is a major sin. The Prophet (blessings and peace of Allah be
upon him) stated that the one who commits suicide will be punished
with something like thatwith which he killed himself.
See the answer to question no. 70363
Secondly:
There are known signs of puberty for both males and females. The male
reaches puberty when one of three things happens: emission of maniy
(semen), growth of pubic hair or reaching the age of fifteen years
according to the Hijri calendar, which is a few months before reaching
the age of fifteen according to the Gregorian calendar.
In females, puberty is reached when these three signs occur; in
addition to that there is a fourth sign, namely menstruation.
It is not stipulated that all of these signs should appear; rather
when one of them appears that is sufficient to rule that the
individual has reached puberty.
See also the answer to question no. 70426 and 78591
Thirdly:
Accountability is waived for the child who has not yet reached
puberty,until he reaches that stage, because of the report narrated by
Abu Dawood (4403) and at-Tirmidhi (1423) from 'Ali (may Allah be
pleased with him), that the Prophet (blessings and peace of Allah be
upon him) said: "The Penhas been lifted from three: from the sleeper
until he awakens, from the child until he reaches puberty and from the
insane person until he comes to his senses."
Classed as saheeh by al-Albaani in Irwa' al-Ghaleel, 2/4, no. 297
In al-Mawsoo'ah al-Fiqhiyyah (8/196) it says:
A person becomes accountable for fulfillingobligatory duties and
refraining from haraam actions when he or she reaches puberty; one who
has not reached puberty is not accountable … and (one who has not
reached puberty) is not subject toqisaas (retaliatory punishments) and
hadd punishments, such as those for stealing and slander. However, it
is permissible for him to bedisciplined. End quote.
See also 14/36
A person from whom thePen has been lifted because he is insane or is a
minor is not subject to qisaas (retaliatory punishment) if he injures
or kills someone, whether the minor had reached the age of discernment
or not, because the Prophet (blessings and peace of Allah be upon him)
said: "The Pen has been lifted from three: from the child until he
reaches puberty, from the insaneperson until he comes tohis senses and
from the sleeper until he awakens."
End quote from al-Haawial-Kabeer, 12/181
Ibn Qudaamah (may Allah have mercy on him) said: A minor is not to be
executed (in the case of apostasy), regardless of whether we say that
his apostasy is valid or not, because the child is not subject
topunishment, on the basisthat the rulings on adultery and theft and
other crimes that are subject to hadd punishments are not applicable
to him to him and he cannot be executed in a retaliatory punishment
(qisaas).
End quote from al-Mughni, 10/62
Based on that, there is no punishment in the Hereafter for a child if
he does something before the age of puberty, which is attained when
one of the signs mentioned

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Kindness at home

religion, full of wisdom and harmony. If this wonderful religion is
followed properly then a typical Muslim would only be a great example
to follow. The Prophet said: " The most perfect believer in faith is
the one who is best in moral character..." [At-Tirmithi]
Spreading kindness at home:
'Aa'ishah said: "The Messenger of Allaah said: '"When Allaah, The
Almighty,Willssome good towards the people of a household, He
introduces kindness among them.'" [Ahmad]
According to another report: "When Allaah loves the people of a
household, He introduceskindness among them." [Ibn Abu Ad-Dunyaa] In
other words, they start tobe kind to one another.
This is one of the means of attaining happiness at home, for kindness
is very beneficial between the spouses, and with thechildren, and it
brings results that cannot be achieved through harshness, as the
Prophet said: "Allaah loves kindness and rewards forit in such a way
that He does not reward for harshness or for anythingelse." [Muslim]
Helping the wife with the housework:
Many men think that housework is beneath them, and some of them think
that it will undermine their status and position if they help their
wives with this work. The Messenger of Allaah however, used to "sew
his own clothes, mend his own shoes and do whatever other work men do
in their homes." [Ahmad]
This is how 'Aa'ishah responded when she wasasked about what the
Messenger of Allaah used to do in his house; she described what she
herself had seen. According to another report, she said: "He was like
any other human being; he would clean hisclothes, milk his ewe and
serve himself." [Ahmad]
She was also asked about what the Messenger of Allaah used to do in
his house, and she said, "He used to serve his family, then when the
time for prayercame, he would go out topray." [Al-Bukhaari]
If we Muslim men were to do likewise nowadays,we would achieve three things:
1. We would be following the example of the Prophet .
2. We would be helping our wives.
3. We would feel morehumble and down to earth.
These narrations should act as a reminder to those men, who demand
food instantly from their wives, when the pot is onthe stove and the
baby is screaming to be fed; theydo not pick up the child or wait a
little while for the food.
Being affectionate towards and joking with the members of the family:
Showing affection towards one's wife and children is one of the things
that lead to creating an atmosphere of happiness and friendliness in
the home. Thus the Messenger of Allaah advised Jaabir to marry a
virgin, saying,
"Why did you not marry avirgin, so you could play with her and she
could play with you, and you could make her laugh and she could make
you laugh?" [Al-Bukhaari and Muslim]
The Prophet also said:" Everything in which Allaah's name is not
mentioned is idleness and play, except for four things: a man playing
with his wife..." [An-Nasaa'ee]
The Prophet used to treat his wife 'Aa'ishah affectionately when
performing Ghusl (ritual bath) with her, as she said: "The Messenger
of Allaah and I used to perform Ghusl together from one vessel, and he
would playfully pretend to take all the water so that I would say,
'Leave some for me, leave some for me.'" [Muslim]
The ways in which the Prophet showed affection towards young children
are too famous to need mentioning. He often used to show his affection
towards his grandchildren Hasan and Husayn. This is probably one of
the reasons why the children used to rejoice when he came back from
traveling; they would rush to welcome him, as reported in the
following authentic narration: "Whenever he cameback from a journey,
the children of his household would be taken out to meet him." He used
to hug them close to him, as 'Abdullaah Ibn Ja'far said:"Whenever the
Prophet came back from a journey, we would be taken out to meet him
(to the boundaries of Al-Madeenah). One day we met him, Hasan, Husayn
and I. He carried one of us in front of him (on his animal), and
another on his back, until we entered Al-Madeenah." [Muslim]
Compare this with the situation in some miserable homes where there is
no joking or playing, affection or mercy among its members. Whoever
thinks that kissing his children goes against thedignity of fatherhood
should read the following narration reported from Abu Hurayrah who
said:
" The Messenger of Allaah kissed Al-Hasan Ibn 'Ali, and Al-Aqra' Ibn
Haabis At-Tameemi was sitting with him. Al-Aqra' said: 'I have ten
children and I have never kissed any one of them.' The Messenger of
Allaah looked at him and said: 'The one who does not show mercy will
not be shown mercy.'"

The Prophet Muhammad: a mercy for all creation

Allaah's Messengerkindest of men in the same way as he excelled all
others in courage and valour. Being extremely kind-hearted, his eyes
brimmed with tears at the slightest sign of inhumanity. A Companion,
Shaddaad bin 'Aws reported the Apostle as saying: "Allaah has
commanded you to show kindness to everyone, so if you have to kill,
kill in a good manner, and if you slaughter an animal, slaughter it
gently. If anyone of you has to slay an animal, he should sharpenthe
blade first and treat the animal well." Ibn 'Abbaas relates that a man
threw a goat on its side and then started sharpening his knife. When
the Prophet saw him he said: "Do you want to kill it twice? Why didyou
not sharpen the knife before throwing it on the ground?"
A Mercy for the Believers
The Messenger's compassion towards the believers was of the utmost
degree. The Quran describes his compassion in the following verse,
which means: "There has certainly come to you a Messenger from among
yourselves. Grievous to him is what you suffer; [he is] concerned over
you [i.e., your guidance] and to the believers is kind and merciful."
[Quran: 9:128]
Sa'd bin 'Ubaadah once became ill, so Allaah's Messenger visited him
in his house. On seeing his faithful Companion in apitiful state, he
was moved to tears. Then, he said: "Allaah does not punish because of
tears, nor because of grief, but he punishes because of this."- and he
pointed to his tongue. [Al-Bukhaari]
A Mercy Towards his Enemies
The prisoners of war taken captive at the battle of Badr wereamongst
his bitterest enemies. Nevertheless, he made sure that they were given
the best of treatment. Among them was Suhayl bin 'Amr who was a fiery
speaker and was denouncing the Prophet . 'Umar one the Prophet's
closest companions, suggested that two of his lower teeth be pulled
out so that he might not be so vile in his speeches. The Prophet
replied: "Were I to do this, Allaah would disfigure me on the Day of
Judgement, despite the fact that I am His messenger."
In Makkah, his people inflicted him with every kind of suffering,
eventually forcing him to emigrate to Madeenah, and then waged war on
him for five years. However, when he conquered Makkah without
bloodshed in thetwenty-first year of his Prophethood, he asked the
Makkan unbelievers who were awaiting his decision about them: "How do
you expect me to treat you?" They responded unanimously: "You are a
noble one, the son of a noble one." He announced to them his decision:
"You may go free! No reproach this day shall be on you; may God forgive you."
A Mercy for Women
Prophet Muhammad was alsovery kind and affectionate towards women.
Women were very badly treated in those times.The Noble Prophet gave
themhonour and dignity at par with men in the community. 'Umar
reported: "We did not have much regard for women while we were at
Makkah, but they were better treated in Madeenah.Allaah's Messenger
established women's rights through his sayings and commandments, which
improved their position and status."
A Mercy for Children
Allaah's Messenger was particularly compassionate towards children.
When he saw achild crying, he sat beside him or her and shared his or
her feelings. He felt the pain of a mother for her child more than the
mother herself. Once he said: "I stand in prayer and wish to prolong
it. However, I hear the cry of a child and cut the prayer short for
the anxiety which the mother is feeling." [Al-Bukhaari]
He would take children in his arms and embrace them. He was once
hugging his beloved grandsons, Hasan and Husayn, when Aqrah bin Haabis
told him, 'I have got ten children. So far, I have not kissed any of
them.' Allaah's Messenger responded: "The one with no pityfor others
is not pitied." [Al-Bukhaari and Muslim]
According to another version, he said: "What can I do for you if
Allaah has removed from you the feeling of compassion?" [At-Tirmithi]
A Mercy for Slaves
The Prophet strongly enjoined the duty of kind and generous treatment
upon slaves, servants and labourers engaged in manual work. Jaabir
related the Apostle of Allaah as saying: "Feed them with the food
which you eat, clothe them with such clothing as you wear, and do not
cause trouble to Allaah's creatures." The Apostle is further stated to
have said: "Those whom Allaah has made your dependents are your
brothers, servants and helpmates. Anybody whose brother has been made
subservient to him ought to feed him with the food he eats and clothe
him with the clothes he wears; command him not to do that which he is
unable to do andif it becomes necessary to do so then he should help
him in doing the job."
A Mercy for Animals
His compassion encompassed notonly human beings, but also animals.
The Prophet forbade his companions to keep the unintelligent creatures
hungry or thirsty, to disturb or to overburden them. He commended that
kindness and putting them at ease were meritorious acts tending to
bringman nearer to Allaah. Abu Hurayrah reports the Prophet as saying:
"A traveller who was thirsty saw a well in the way.He got inside the
well and when he came out he saw a dog lickingmud due to thirst. The
man realised that the dog was as thirsty as him, so he got into the
well again, filled his leather sock with water and carried it out
holding it with his teeth. Thus, hequenched the thirst of the dog.
Allaah was pleased with this act of kindness and pardoned his sins."
The Companions asked: "O Messenger of Allaah, is there recompense in
the matter of beasts and wild animals also?" The Prophet replied:
"There is recompense in regard to every creature that has a living
heart."
'Abdullaah bin 'Umar related that the Prophet said: "A woman was cast
away to hell only because she had withheld food and water from her cat
and refused to set it free so that the cat might satisfy its hunger by
eating worms and insects."
Once on return from a military campaign, a few Companions took away
the chicks of a bird from their nest to stroke them. The mother bird
came back and when it could not find its chicks in the nest, it began
to fly aroundscreeching. When informed of the matter, Allaah's
Messenger became angry and ordered the chicks to be put back in the
nest. [Abu Daawood]
Conclusion
The love and compassion of Allaah's Messenger for all kinds of
creatures was not of the kind claimed by today's 'humanists'. He was
sincere and balanced in his love and compassion. He was more
compassionate than any other person. He was a Prophet raised by
Allaah, the Creator and Sustainer of all beings, for the guidance and
happiness of conscious beings - mankind and jinn - and the harmony of
existence. Therefore, he lived not for himself but for others; he is a
mercy for all the worlds.
"Indeed, in this [Quran] is notification for a worshipping people. And
We have not sent you, [O Muhammad], except as a mercy to the worlds."
[Quran:

Satan's gateways to the heart

The heart is like a fort and Satan the advancing enemy, who is intent
on infiltrating and occupying it. Hence, only by guarding the gates,
entrances and vulnerable positions, will it be impenetrable. Yet, a
person who is unacquainted with the structure of the fortress,
particularly its access points, cannot adequately defend it. By the
same token, the obligation ofguarding the heart from the whispers of
Satan cannot be fulfilled and he cannot be wardedoff, unless a person
knows the gates to the heart that Satan maytake.
These gateways are, generally, personal characteristics, of whichthere
are many, but, here, we willonly refer to the ones that are so wide so
as to accommodate all the numerous soldiers of Satan. These include:
- Anger and desire: Anger is the ghoul of the psyche; when it weakens
the guards of one's mind, Satan's soldiers immediately seize the
opportunity to attack. Furthermore, when a person becomes enraged,
Satan toys with him in the same way children play with a ball.
- Envy and greed: No matter how careful man is, his covetousness makes
him deaf and dumb. The light of insight reveals the gates of Satan;
when envy and greediness mask this light, man becomes at risk. Hence,
Satan seizes that opportunity and adorns for an acquisitive person
whatever leads to his or her desires, even if it is heinous and evil.
The Prophet, , spoke of avarice: "If two starving wolves were left in
a flock of sheep, they would not be as harmful [to them] as a person's
hunger for money and status is to his [or her] faith." [At-Tirmithi,
Hasan Saheeh]
- Satiating oneself: This is one of Satan's gateways to the heart;
although lawful, eating in excess strengthens one's desires, which,in
turn, are his weapons.
- Impetuosity: Haste and recklessness are among the widest gates of
Satan to one's heart, as the Prophet, , said: "Hastiness is from Satan
and deliberateness is from Allaah the Almighty." [At-Tirmithi]
- Miserliness and fear of poverty: They prevent a person from giving
in charity, instead justifying hoarding, which only leads to a painful
punishment.
- Bigotry toward a specific school of thought or an inclination toward
a desire, bearing grudgesagainst opponents or treating them with
contempt: This destroys the immoral and pious alike. Defaming people
and calling attention to their faults is one of the predatory
characteristics inherent in humannature.
- Thinking ill of Muslims: Allaah the Almighty Says (what means): {O
you who have believed! Avoid much suspicion, indeed some suspicions
are sins.} [Quran 49: 12]. Indeed, only hypocrites seek out flaws in
others, whereas believers seek excuses for them.
A person may now ask: "How can one ward Satan off? Is it enough to be
in constant remembrance of Allaah the Almighty or to utter [phrases
like] ' Laa hawla wala quwwata illaa billaah (There is nopower or
strength except in Allaah)'?" The answer is that you must know that
the course of treatment to save one's heart from the whispers of Satan
is to block the gateways [he takes] and to purify the heart from the
aforementioned bad characteristics.
This needs to be further elaborated. The remembrance of Allaah the
Almighty should indeed suffice in stopping Satan from passing by or
whispering in one's heart. However, that cannot happen unless the
heart itself is already of a pious nature and purified from evil
characteristics. If not, words of His remembrance will be no morethan
mere thoughts without any impact on the heart or substanceto deflect
Satan. Allaah the Almighty Says (what means): {Indeed, those who are
pious - when an impulse touches them from Satan, they remember
[Him]and at once they have insight.} [Quran 7: 201]. Therefore, since
this is only confined to the pious, once a person manages to uproot
evil traits from within, Satan may pass by or whisper, but will never
be able to reside inthe heart.
You see, Satan is like an approaching starved dog; if a person has
neither bread nor meat, it will move away just by your voice which
commands it to "go away". However, if you have meat in your hands and
the dog is hungry, it will attack the flesh and your mere words will
not be enough to keep the animal at bay.
Similarly, if the heart is free from anything Satan can feed on, Thikr
(remembrance of Allaah The Almighty) will be enough to fend it off. On
the other hand, if a person's desires dominate his or her heart, the
influence of Thikr isrestricted to the outer edges of the heart and
instead, its core becomes a residence for Satan. The Prophet, , said:
"The heartis touched twice: [one of it is] a touch by the angel [which
constitutes] a command of goodness and an acceptance of the truth. So,
if a man experiences this, he should knowthat it is from Allaah the
Almighty and he should consequently thank Him. On the other hand,
[there is] a touch from the enemy [Satan, and that constitutes an]
insinuation of evil, disbelief in truth and being barred from good.
So, if a person experiences this, he should seek refuge with Allaah
from the accursed Satan." Then, the Prophet, , recited the Saying of
Allaah the Almighty (which means): {Satan threatens you with poverty
and orders you to immorality . }. [Quran 2:268]." [An-Nasaa'i and
At-Tirmithi]
Expounding on this, Al-Hasan said: "They [i.e., the two touches] are
actually two concerns that occur to the heart: one from Allaah the
Almighty and the otherfrom the enemy [Satan]. May Allaah have mercy
upon a slave who examines his concerns and lets that affect him which
is fromAllaah The Almighty, and strives against whatever he deems from
the enemy."
By nature, the heart equally accepts both the inspiration of anangel
and the incitement of Satan, such that there is a balance. However,
the latter aspect dominates when a person acts ravenously and indulges
in desires, whereas the former overrules it if a person turns away
from wants and whims, and resists them.
When man becomes subservient to his desires and his actions become
driven by rage, the influence of Satan will prevail via whims, which
are his haven, and the heart will become Satan's nest and pasture. On
the other hand, if a person strives against his or her desires,
barring them from impacting him or her and adopts some angelic traits,
his orher heart will become the dwelling and station of angels. Thus,
the soldiers of angels and of Satan are in an epic struggle, until the
heart opens to one of them, allowing them to reside within and
dominate; the other party, then, will only be able to pass with
stealth.
Unfortunately, most hearts are conquered by the soldiers of Satan,
sustained by obedience to desires and whims, and, therefore, the
organs are riddled with base notions that give preference to this
temporary life, with clear disregard of the Hereafter. The heart
cannot be recaptured except when it is purified from the nutrition of
Satan and is supported with the remembrance of Allaah the Almighty,
which is the haven of angels.
Responses of the heart to temptation
Huthayfah ibn Al-Yamaan narrated that the Prophet, , said:
"Temptations are presented to hearts in the same way as a reed mat is
woven, stick by stick. Any heart which is saturated by them will
receive a black mark, whereas any heart that rejects them will have a
white mark put on it. The result is that there will be two types of
hearts: a black and dusty heart, which is like an uneven vessel that
neither recognizes good nor rejects evil, except what is impregnated
into it of desires; and a white heart that will never be harmed by any
temptation, as long as there are heavens and the earth." [Muslim]
When the lure of desire and doubts are presented to the heart, it
transforms into either oftwo types:
- The first is a heart that absorbs temptation in the same way a
sponge soaks up water. This one will get a black stain every time
itgives in to a temptation, until it becomes wholly dark and uneven.
When this happens, the heart will be susceptible to two dangerous
diseases: firstly, it will be unable to differentiate between good and
evil, to the extent that it will not recognize either of them.
Thereafter, the illness will pervade the organ until a person believes
that good is evil and evil is good, the Prophetic Sunnah is a
religious innovation and vice versa, and that truth is falsehood and
the opposite holds true as well. Secondly, the heart will begin to be
subservient to its whims, making them a criterion for judging the
teachings of the Prophet, , sallam.
- The second is the white heart that is illuminated by the light of
faith. When temptations are presented to it, it will immediately deny
and reject them, thereby increasing in brightness and radiance.
As for the temptations themselves, they are categorized into two:
desires and doubts. While the first leads to the corruption of both
intentions andone's will, the second taints a person's knowledge and
belief.
Accordingly, diseases of the heartare also of base desires and doubts;
the former can be interpreted by the verse in which Allaah the
Almighty Says (what means): {Do not be soft in speech [to men], lest
he in whose heart is disease should covet.} [Quran 33: 32] Unlike a
healthy person, a patient is more sensitive to the slightest changes
in heat, cold or movement; likewise, when the heart suffers from an
illness, evena small amount of whims or doubts harms it and it is
unable to ward them off. On the other hand, a sound heart powerfully
fends off these temptations, evenin the face of more attacks.
As for the other kind, Allaah the Almighty referred to the disease of
doubt, when He Said (what means): {In their hearts is disease, so
Allaah has increased their disease.} [Quran 2: 10] Commenting on this
verse, Qataadah and Mujaahid stated that "disease" here refers to
misgivings.
Although illnesses of the heart come in these two forms, the Glorious
Quran is a remedy for both. It includes decisive proofs that
distinguish between truth and falsehood; with them, the disease of
doubt, which corrupts a person's knowledge and intellect, is removed,
and a person can perceive things in their real form. Thus, the Quran
isthe true cure for malicious allegations and doubts. Yet, its
effectiveness is contingent on understanding the Quran and
comprehending its essence. And, if Allaah the Almighty grants that to
a person, his or her heart will as clearly distinguish between truth
and falsehood, as it does between night and day.
Additionally, the Quran heals the other of the two diseases:
desire;for, it includes wisdom, admonition and encouragement. It also
contains verses warning people against indulging in the worldly life
and instead urging them to work for the Hereafter. Furthermore, it has
parables and stories that illustrate various lessons and warnings.
Contemplating all this, a sound heart will surely incline towards what
benefits it in both worlds and turn away from what will be of harm.
The heart will then love guidance and detest vice.
Thus, the Glorious Quran removesdiseases that result in corrupt
yearnings; it reforms the heart, and so, reforms its wants, thus
restoring it to the natural, pure state that it was created in.
Referring to this, Allaah the Almighty Says (what means):
· {And We send down of the Quran that which is healing and mercy for
the believers, but it does not increase the wrongdoers except in
loss.} [Quran 17: 82]
· {O mankind, there has to come to you instruction from your Lordand
healing for what is in the breasts and guidance and mercy for the
believers.} [Quran 10: 57]
The heart feeds on faith and the Quran, taking from it what purifies
and strengthens it. Both the heart and body require growth and
development until they become perfect and sound. Hence, just as the
body needs nutrients that build it and a healthy diet that protects it
from harm, so does the heart. But, it can only obtain its nourishment
from the Quran; and if it attempts to get something similar from
another source, it would be provided with very littleand not be able
to reach its potential. Similarly, plants do not grow or become ripe
without nutrients and proper environment; only when those are
available, can we say they do.
Therefore, a person should study the signs of an ill and a sound
heart, so he or she is able to discern which type he or she possesses.
If the heart is sick, a slave of Allaah The Almighty mustdo his or her
best to treat it before he or she meets Him with a sick heart, which
will deprive him or her from entering Paradise. If the heart is sound,
then he or she must nonetheless continue to safeguard its soundness
until he or she dies in this state. If, however, the heart is dead, he
or she can take solace in the fact that Allaah the Almighty gives life
to the dead, asHe Says (what means): {Know that Allaah gives life to
the earth after its lifelessness. We have made clear to you the signs;
perhaps you will understand.}

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Friday Prayers - , Dought & clear - , Friday khutbah in languages other than Arabic.

what should be done by the congregation for Juma prayers? Basically,
we listen to a speech in our language then Adhan, then four sunna
salaat. After this the Imam devlivers the khutba in Arabic. During his
khutbha how should we sit? Then there is a pause in the khutbha, what
should be recited here?.
Praise be to Allaah.
The fuqaha' are unanimously agreed that it is better for the khutbah
to be in Arabic, but they differed as to whether that is
essential.There are three points ofview:
1-
That it is essential for it to be in Arabic for the one who is able to
do that, even if the listenersdo not know Arabic.
This is the view of the Maalikis and it is the well-known view of the Hanbalis.
See: al-Fawaakih al-Diwaani (1/306) and Kashshaaf al-Qinaa' (2/34).
2-
That it is essential for it to be in Arabic for the one who is able to
do that, unless none of the listeners know Arabic, in which case he
should give the khutbah in theirlanguage.
This is the correct view according to the Shaafa'is, and it is the
view of some of the Hanbalis.
See: al-Majmoo' by al-Nawawi (4/522).
3-
It is mustahabb for the khutbah to be in Arabic but it is not
essential, and the khateeb may deliver the khutbah in his own language
instead of Arabic. This is the view of Abu Haneefah and some of the
Shaafa'is.
See: Radd al-Muhtaar (1/543) and al-Mawsoo'ah al-Fiqhiyyah (19/180).
This third view is the correct one, and it is the view favoured by a
number of our contemporary scholars, because there is no clearevidence
to say that the khutbah must be in Arabic, and because the purpose of
the khutbah is to exhort, benefit and teach, which can only bedone by
using the language of the people present.
It says in a statement of the Fiqh Council of the Muslim World League:
The fairest opinion is that using Arabic when giving the khutbah on
Friday and at Eid in countries where it is not spoken is not a
condition of it being valid, but it is better to say the preliminaries
of the khutbah and any Qur'aanic verses quoted in Arabic, so as to get
non-Arabs used to hearing Arabic and the Qur'aan, which will make it
easier to learn it and read the Qur'aan in the language in which it
was revealed. Then the khateeb can follow that with exhortation in
theirlanguage which they understand. End quote.
Qiraaraat al-Majma' al-Fiqhi (p. 99) (fifth session, fifth statement).
The scholars of the Standing Committee for Issuing Fatwas said:
There is no proof in the hadeeth to suggest that the Prophet (peace
and blessings of Allaah be upon him) stipulated that the Friday
khutbah should be in Arabic, rather he delivered the khutbah in Arabic
because it was his language and the language of his people. So the one
who addressed them and guided them and reminded them spoke in their
language that they understood. But he sent letters in Arabic to the
kings and rulers of nations, and he knew that they spoke languages
other than Arabic, and he knew thatthey would have them translated
into their languages so that they would know what was in them.
Based on this, it is permissible for the khateeb to deliver the
khutbah in a language where the people or the vast majority of its
inhabitants do not knowArabic to deliver the khutbah in Arabic then
translate it into the local language, so that they will understand
what he is advising and reminding them of, and they will benefit from
his khutbah.
He may also deliver the khutbah in the languageof his country, even if
it is not Arabic, and thus he will accomplish the guidance, teaching,
exhortation and reminder that are the purpose of the khutbah.
But it is better to deliver the khutbah in Arabic and then translate
it to the listeners, so as to combine the guidance ofthe Prophet
(peace and blessings of Allaah be upon him) in his khutbahs and his
letters with achieving the aim of giving the khutbah, and so as to
avoid an area concerning which there is scholarly dispute. End quote.
Fataawa al-Lajnah al-Daa'imah (8/253).
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
Perhaps it is better, and Allaah knows best, to discuss this matter in
detail and say:
If the majority of people in the mosque are non-Arabic speakers who do
not understand Arabic, then there is nothing wrong with giving the
khutbah in a language other than Arabic, or delivering it inArabic
then translating it.
But if most of the peoplepresent know Arabic andunderstand it in
general,then it is better to stick to Arabic and not go against the
guidance of the Prophet (peace and blessings of Allaah be upon him),
especially since the salaf used to deliver khutbahs in mosques where
there were non-Arabs present,and it is not narrated that they used to
translate it, because Islam was prevalent and so was Arabic.
As for the evidence that it is permissible in cases of necessity;
there is some evidence to that effect in sharee'ah. Allaah says
(interpretation of the meaning):
"And We sent not a Messenger except with the language of his people,
in order that he might make (the Message) clear for them"
[Ibraaheem 14:4]
For example, when the Sahaabah invaded non-Arab lands such as Persia
and Byzantium, they did not fight them until they called them to Islam
via interpreters. End quote.
Majmoo' Fataawa Ibn Baaz (12/372).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
The correct view with regard to this matter is that it is permissible
for the khateeb to deliver the khutbah in a language that the people
present understand, if the people present are not Arabs and do not
know Arabic. He may deliver the khutbah in their language, because
that is the means of explaining to them, and the purpose of the
khutbah is to explain thesacred limits of Allaah to His slaves, and
exhort them, and guide them. But the verses of Qur'aanshould be
recited in Arabic, then explained inthe language of the people.
The fact that he may give the khutbah in the language of the people is
indicated by the verse in which Allaah says (interpretation of the
meaning):
"And We sent not a Messenger except with the language of his people,
in order that he might make (the Message) clear for them"
[Ibraaheem 14:4].
Allaah stated that the means of conveying should be in the language
that the people addressed understand. Based on that, he may give the
khutbah in a language other than Arabic, but if he recites verses of
Qur'aan, they must be in Arabic, in which the Qur'aan was revealed,
then after that he may explain them to these people in their language.
End quote.
Fataawa Noor 'ala al-Darb .
See the answer to question no. 984 .
Secondly:
The format of Jumu'ah prayer should not be changed to what is
mentioned in the question, whereby thereare two khutbahs, one before
the adhaan in thepeople's language and another after the adhaan in
Arabic. Ratherthere should a khutbah either in the language ofthe
people or in Arabic then translated into the other language
straightaway whilst the khateeb is still on the minbar.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) was asked
about translating the Friday khutbah into some other languages, after
Jumu'ah prayer in al-Masjid al-Haraam, so that those who do not know
Arabic could benefit from it. He replied:
We do not agree with what has been mentioned, and there is no
justification for delivering another khutbah on Friday before or after
the prayer.
If the aim is to translate the khutbah to those who do not understand
Arabic, then the khutbahetc can be translated via the radio at times
other than Jumu'ah prayer. End quote.
Majmoo' Fataawa al-Shaykh Muhammad ibn Ibraaheem (3/20).
We encourage all Muslims to learn Arabic, because it is the language
of the Qur'aan and through it they can understand Islam better, and
understand the meanings of the ahaadeeth of the Prophet (peace and
blessings of Allaah be upon him).
Shaykh Rasheed Rida (may Allaah have mercy on him) said:
We have stated more than once that knowledge of Arabic is obligatory
upon every Muslim, because understanding the religion, establishing
its rituals and fulfilling its obligations all depend on understanding
this language, and cannot bevalid without it. Although the Friday
khutbah does not absolutely have to be in Arabic, this ritual is of
great importance.
The non-Arabs who entered Islam in the early period hastened tolearn
Arabic in order to understand the Qur'aan and Sunnah and to form bonds
through the language without whichthe unity of the ummah cannot be
achieved. The Sahaabah used to address the people in Arabic in every
land that they conquered, and it was not long before the language of
the lands that they entered became Arabic, due to the influence of the
spirit of Islam, not for worldly gains or by forceof compulsion. If
they had thought that it was acceptable to leave the non-Arab nations
who entered their religion with their own languages, they would have
hastened to learn the languages of those nations and established the
religious obligations and acts of worship for them in those languages,
and Greek would have remained Greek, Persian would have remained
Persian, and so on.
The difference in languages that we see today among Muslims is one of
the most serious bad effects of politics. If the Ottoman and
Iranianstates do not try to spread Arabic in their realms, there will
come aday when they will regret that. We cannot rely on any religious
reform in India or elsewhere in the Muslim world, unless Arabic is
taught from the primary stage and is made the language of knowledge.
End quote.
Majallat al-Manaar (6/496).
Fourthly:
With regard to praying four Sunnah rak'ahs before Jumu'ah, there is no
Sunnah prayer Rather

Friday Prayers - , Dought & clear - , What should be said when the imam sits down between the two khutbahs at Jumu’ah prayer?.

What should be said when the imam sits down between the two khutbahs
at Jumu'ah prayer?.
Praise be to Allaah.
It is proven that the Prophet (peace and blessings of Allaah be upon
him) used to deliver two khutbahs on Friday and he separated them by
sitting down briefly on the minbar.
It was narrated that 'Abd-Allaah ibn 'Umar (may Allaah be pleased with
him) said: The Prophet (peace and blessings of Allaah be upon him)
used to give two khutbahs and sit down between them. Narrated by
al-Bukhaari (928).
It is not narrated that the Prophet (peace and blessings of Allaah be
upon him) or the Sahaabah, as far as we know, said any specific du'aa'
or dhikr between the two khutbahs of Jumu'ah. Rather some of the
scholars said that it is mustahabb to say du'aa' between the two
khutbahs, seeking the time when du'aa' is answered on Friday. Oneof
the strongest opinions about that timeis that it is from when the imam
first comes outto give the khutbah untilthe end of the prayer. This
has been discussed in the answer to question no. 112165 .
But because this du'aa' was not narrated from the Prophet (peace and
blessings of Allaah be upon him) or the noble Sahaabah, we should not
affirm it or take it as a binding Sunnah; it is also not permissible
to raise one's voice when saying it and disturb the others who are
present. Some scholars have warned against that.
Ibn Hajar al-Haytami narrated that al-Qaadi said: Du'aa' during this
sitting (between the twokhutbahs) will be answered. Then Ibn Hajar
said:
It may be understood from what al-Qaadi said that the Sunnah is for
the people present to make use of the time when the imam sits to say
du'aa', because it is affirmed that it is answered at that time.
Ifthey say du'aa' then it is better for it to be silent, because by
saying it out loud they may disturb others, and because saying it
silently is betterin the case of du'aa', unless it is for a reason.
End quote.
Al-Fataawa al-Fiqhiyyah al-Kubra by al-Haafiz Ibn Hajar al-Haytami (1/251-252).
Shaykh 'Abd-Allaah ibn 'Abd al-Rahmaan Abu Bateen (may Allaah have
mercy on him) said: Du'aa' whilst sitting between the two khutbahs – I
do not know anything about it, and the one who does that seeking the
time mentioned on Friday (when du'aa' may be answered) should not
beobjected to. End quote.
Rasaa'il wa Fataawa al-Shaykh 'Abd-Allaah Abu Bateen (p. 163)
Shaykh Muhammad Rasheed Rida (may Allaah have mercy on him) said:
As for raising the hands and the voice in du'aa' when the khateeb sits
down between the two khutabhs, we do not know of any Sunnah to support
that; there would be nothing wrong with it were it not for the fact
that it disturbs others and because they regarded itas a Sunnah to be
followed without any evidence.
What is narrated is to ask for silence when the imam ascends the
minbar, but the silence isfor the purpose of listening. Hence we say
that there is nothing wrong with saying du'aa' at times other than
when listening is required, but one shouldsay du'aa' quietly and not
disturb others with one's du'aa'. Not all the people should raise
theirhands so that this becomes one of the rituals of Jumu'ah for
which there is no teaching in the Sunnah. Rather they are going
against the clear Sunnah, if when the imam stands up and begins the
second khutbah they continue with their du'aa's. It is better for them
to listen and ponder at the time of the khutbah, and think and reflect
at the time when the imam is resting. The least that can be said about
this action of theirs is that it is an inappropriate innovation. End
quote.
Majallat al-Manaar (6/792).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked whether
there is a specific du'aa' or dhikr that the worshipper maysay between
the two Jumu'ah khutbahs? Is it narrated that the khateeb should say
du'aa' between the two khutbahs or not?
He replied:
There is no specific dhikror du'aa', rather a person may say whatever
supplication he wants, because this isa time when du'aa's are
answered. The Prophet (peace and blessings of Allaah be upon him)
said: "On Friday there is a time when no Muslim slave asks Allaah for
something when he is standing and praying but He will give it to him."
In Saheeh Muslim it is narrated from the hadeeth of Abu Moosa: "It is
between the time when the imam comes out – i.e., enters the mosque –
until the prayer ends."
This is a time when du'aa's are answered, soone should make the most
of this opportunity and say du'aa' between the two khutbahs, asking
for whatever he wants of the good things of this world and the
Hereafter.
The same may also be said of the imam; he should say du'aa' between
the two khutbahs but it should be silent, asking for whatever he wants
of things in this world and in the Hereafter.
The same may also be said concerning prostration during Jumu'ah
prayer, after reciting the adhkaar that were narrated from the Prophet
(peace and blessings of Allaah be upon him), one may say du'aa' as one
wishes.
And after the tashahhud and before the salaam, one may say du'aa' for
whatever one wants, after saying du'aa' for that which it is narrated
one should say du'aa' for. End quote.
He also said (may Allaah have mercy on him):
Du'aa' during this time isgood and is mustahabb, because this time is
a time when it is hoped prayers will be answered. The Prophet (peace
and blessings of Allaah be upon him) toldus that on Friday there isa
time when no Muslim slave asks Allaah for something when he is
standing and praying but He will answer him.
The time of prayer is the most likely to be the time when du'aa's are
answered, because of the report narrated by Muslim from Abu Moosa
al-Ash'ari (may Allaah be pleased with him), according to which the
Prophet (peace and blessings of Allaah be upon him) said: "It is
between the time when the imam comes out until the prayer ends."
Based on this, one should make the most ofthis opportunity and say
du'aa' between the two khutbahs.
With regard to raising the hands, I do not thinkthere is anything
wrong with it, because the basic principle with regard to du'aa' is
that its etiquette includes raising the hands. So if aperson raises
his hands there is nothing wrong with it, and if he says du'aa'
without raising his hands there is nothing wrong with it. This has to
do with du'aa' between the two khutbahs. End quote.
Fataawa Noor 'ala al-Darb (Fataawa al-Salaah/Salaat al-Jumu'ah)
Thirdly:
Some fuqaha' said that itis mustahabb to recite Qur'aan when the imam
sits down between the two khutbahs, and someof them mentioned Soorat
al-Ikhlaas in particular, based on the hadeeth of Jaabir ibn Samurah
(may Allaah be pleased with him) who said: The Prophet (peaceand
blessings of Allaah be upon him) used to give two khutbahs, sitting in
between them.He would recite Qur'aan and remind the people. Narrated
by Muslim (862). A similar version was narrated by Ibn Hibbaan in his
Saheeh (7/42), which he included in a chapter entitled "Mention of
what the Prophet (peaceand blessings of Allaah be upon him) used to
say when he sat down between the two khutbahs." End quote.
Al-Khateeb al-Sharbeeni (may Allaah have mercy on him) said:
His sitting between the two khutbahs was aboutthe length of Soorat al-Ikhlaas.
Should he recite Qur'aanor dhikr therein, or remain silent?
They did not discuss it, but in Saheeh Ibn Hibbaan it says that the
Prophet (peace and blessings of Allaah be upon him) used to
reciteQur'aan therein. End quote.
Mughni al-Muhtaaj (1/557).
The correct view is that the words of Jaabir ibn Samurah in the
hadeeth,"he would recite Qur'aanand remind the people" do not refer to
the sitting between the two khutbahs, rather they refer to what is
mentioned at the beginning of the hadeeth, "The Prophet (peace and
blessings of Allaah be upon him) used to give two khutbahs", i.e., he
(peace and blessings of Allaah be upon him) would deliver two khutbahs
on the minbar,which both included recitation of Qur'aan and
exhortation and reminders to the people.
Hence al-Haafiz al-Dhahabi said in Siyar A'laam al-Nubala' (16/102),
in his biography of Ibn Hibbaan, in an important discussion of
mistakes made by Ibn Hibbaan in his Saheeh: One of the things which
al-Dhahabi regarded as a mistake on his part was his categorizing of
this hadeeth, when he – Ibn Hibbaan – said: Mention of what [the
Prophet] (peace and blessings of Allaah be upon him) used to
recitewhen he sat down between the two khutbahs. And he did not
mention anything. End quote. Meaning that the hadeeth does not
indicate what he mentioned in the chapter heading.
The more correct view –and Allaah knows best –is that there is no
binding Sunnah from the Prophet (peace and blessings of Allaah be upon
him) concerning this matter. The one whowants to use this brief moment
of silence to saydu'aa' or dhikr or recite Qur'aan may do so, so long
as he does not disturb others.


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Islamic Stories - , The Sight of Kabah

One never tires of gazing at the sight of the House of Allah, the
Kaa'ba. The site upon which the mercy and blessings of Allah are
constantly descending. There is truly nothing comparable to the
Houseof Allah on this Earth. People wish time would stand still so
they could keep gazing at the Kaa'ba; their thirst is never quenched,
rather it increases.
Once, while on a visit to Washington, people toldme that a woman had
accepted Islam and had some questions for me. They told me that many
non-practicing Muslim women had started practicing again due to her.
At prayer time she would dress in her best clothes as if readying
herself for someone special, and would become oblivious to everything
around her as soon she started praying.
After a brief question and answer session, I asked her what prompted
her to accept Islam. She sighed and started explaining; "I was a Jew
and my husband was a Christian who was posted in SaudiArabia for some
technical work. EverydayI used to see Muslim menand women dressed in
white on their way somewhere. I asked my husband where they were going
and he told me that they go to perform pilgrimage at the Muslim shrine
of Kaa'ba. I expressed a desire to go but he told me that non-Muslims
were not allowed. However, I was determined and so we both bought
white clothes and set out. Fortunately no one stopped us and we
reached Makkah, from where we found directions to the Kaa'ba. Upon
seeing the Kaa'ba our eyes froze and time seemed to stand still. When
we turned to look at each other after some time, we were both crying.
With our eyes wetold each other that this was the Truth and we should
accept Islam. No one ever told me about Islam, but there were so many
blessings descending on that House that they changedmy life forever."
The blessings of Tawhid descend in Makkah, and the blessings of
Prophethood descend inMadinah. One has seen nothing in life if he has
not seen these two holy sites. May Allah give all Muslims the
opportunity to visit to His House.

Islamic Stories - , A World of Smile

About ten years ago when I was an undergraduate in college, I was
working as an intern at my University's Museum of Natural History. One
day while working at the cash register in the gift shop, I saw an
elderly couple come in with a little girl in a wheelchair.
As I looked closer at this girl, I saw that she was kind of perched on
her chair. I then realized she had no arms or legs, just a head, neck
and torso. She was wearing a little white dress with red polka dots.
As the couple wheeled her up to me I was looking down at the register.
I turned my head toward the girl and gave her a wink. As Itook the
money from her grandparents, I looked back at the girl, who was giving
me the cutest, largest smile I have ever seen. All of a sudden her
handicap was gone and all I saw was this beautiful girl, whose smile
just melted me and almost instantly gave me a completely new sense of
what life isall about. She took me from a poor, unhappy college
student and brought me into her world; a world of smiles, love and
warmth.
That was ten years ago. I'm a successful business person now and
whenever I get down and think about the troubles of the world, I think
about that little girl and the remarkable lesson about life that
shetaught me.