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Sunday, January 20, 2013

Meaning of True Love in Islam: Holy Prophet Muhammad's (SAW) love for his people

It is so common that the meaning of love has been restricted in the
modern age to the love relationship between a man and a woman. This is
a very narrow-minded view of love. Islam has is own comprehensive
viewof love.
The fist type of love that Islam calls for is the Love of Allah (SWT),
praise be to Him. This love makes you avoid committing sins in order
not to make whom you love, Allah, getangry with you. This love also
urges you to contemplate all the different aspect of naturethat
usually leads you to have a deeper faith in the Creator who created
all this beauty round us.
The second type of love isthe love of Holy Prophet Muhammad (saw).
This love also makes you follow the example of Holy Prophet Muhammad
(saw) in all his dealings and manners. Also this love is an indication
of the love of Allah (SWT) as stated in the Noble Qur'an, "Say: 'If
you do love Allah, Follow me: Allah will love you and forgive you your
sins: ForAllah is Oft-Forgiving, Most Merciful.'" Say:"Obey Allah and
His Messenger: But if they turn back, Allah loves not those who reject
Faith." (Noble Qur'an, 3:31-32)
The third type of love is human love. It means that the Muslim has to
love his other fellow menregardless of their ethnic,linguistic or
cultural background. This includes love of neighbors, colleagues,
relatives and even strangers. This type of love persuades the Muslim
to help anybody whenever he can. There are numerous of Ahadith that
exhort Muslims to help anybody who really needs help because such an
altruistic act takes the Muslim one step closer to Allah (SWT).
The fourth type of love is the love between a man and a woman, but
Islam organizes and regulates these lofty feelings within the
framework of marriage because Islam views that marital love leads the
couple to have a peaceful and happy family life, which is the core of
the Muslim society .
In other words, this love is acceptable as long as it is within the
framework of marriage and this is encouraged in a number of verses in
the Noble Qur'an, "And one of His signs is that He created mates for
you from yourselves that you may find rest in them, and He put between
you love and compassion; most surely there are signs in this for a
people who reflect." (Noble Qur'an, 30:21)
Holy Prophet Muhammad's (saw) love for his people: Something to think about ...
How can a father's love for his son be known? This love itself is not
something visible or tactual. It can be known only from his behavior,
attitude and words towards his son. If a wise and fair person pays due
attention to Holy ProphetMuhammad (saw) utterances and studies the
reports describing hisefforts to guide men to the right course, his
strictness in protecting everybody's rights and his magnanimous and
compassionate efforts forthe establishment of beautiful morals, he
will clearly see that his love for his Ummah (community) is much more
than that of a father for his son. A person who realizes his
astounding accomplishments, the astonishing reports in Noble Qur'an,
which were revealed through his tongue and his utterances foretelling
thebewildering events that will happen at the end ofthe world, will
certainly see that he attained high grades above the intellect's
capacity and comprehended facts beyond the intellect's limit of
comprehension and realization. Thus, it will be apparent to him that
his words are all true.
How would you feel if you found out that someone was thinking about
you more than 1400 years ago?
Once our holy Prophet Muhammad (saw) was sitting with some of his
companion and suddenlyhe (SAW) said, "Alas! I wish I could meet my
brothers."
Abu Bakr and Umar, who were around him said,"Are we not your brothers?
We believe in you and we migrated with you."
Holy Prophet Muhammad (saw) replied, "You are my companions. You
accepted Islam and migrated with me but"Alas I wish I could meet my
brothers...!"
Again they asked the same question, Holy Prophet Muhammad (saw)
replied the same answer. Then they asked"O, Prophet who are those
people?"
Holy Prophet Muhammad (saw) replied, "My brothers are those who are
during the Akhir uz Zaman . They will believe in me although they
havenot seen me."
This shows a glimpse of our holy Prophet Muhammad's (SAW) love for us
and of course, we claim to love him as well. But when love becomes
limited to words, it becomes meaningless. And when the loved one's
advice is not taken seriously, it invalidates this love. Don't you
think?
Isn't it about time we follow our holy Prophet Muhammad (saw)? Isn't
itabout time we reconsider our lives?
There is a well known tradition narrated by Holy Prophet Muhammad
(saw) which has been recorded by eminent Shia and Ahle Sunnah scholars
in their compilation thus: "One who dies without recognizing the Imam
of his age, has died the death of ignorance."
In other words his death shall be that of an infidel.Even the Noble
Qur'an declares in the 71st verse of Surah Bani Israel, "On the day
when every man shall be summoned alongwith their Imam." (17:71)

Novels,a Woman of Pleasure ,Part I Madam,

Part I
Madam,
I sit down to give you an undeniable proof of my considering your
desires as indispensable orders. Ungracious then as the task may be, I
shall recall to view those scandalousstages of my life, out of which I
emerg'd, at length, to the enjoymentof every blessing in the power of
love, health, and fortune to bestow; whilst yet in the flower of
youth, and not too late to employ the leisure afforded me by great
ease and affluence,to cultivate an understanding, naturallynot a
despicable one, and which had, even amidst the whirl of loosepleasures
I had been tostin, exerted more observation on the characters and
manners of the world than what is common to those of my unhappy
profession, who looking on all thought or reflection as their capital
enemy, keep it at as great a distance as they can, or destroy it
without mercy.
Hating, as I mortally do, all long unnecessary preface, I shall give
you good quarter in this, anduse no farther apology, than to prepare
you for seeing the loose part of my life, wrote with the same liberty
that I led it.
Truth! stark, naked truth,is the word; and I will not so much as take
the pains to bestow the stripof a gauze wrapper on it, but paint
situations such as they actually roseto me in nature, careless of
violating those laws ofdecency that were never made for such
unreserved intimacies as ours; and you have too much sense, too much
knowledge of the ORIGINALS themselves, to sniff prudishly and out
ofcharacter at the PICTURESof them. The greatest men, those of the
first and most leading taste, will not scruple adorningtheir private
closets withnudities, though, in compliance with vulgar prejudices,
they may not think them decent decorations of the staircase, or salon.
This, and enough, premised, I go souse intomy personal history. My
maiden name was Frances Hill. I was born ata small village near
Liverpool, in Lancashire, of parents extremely poor, and, I piously
believe, extremely honest.
My father, who had received a maim on his limbs that disabled him from
following the more laborious branches of country-drudgery, got, by
making of nets, a scanty subsistence, which was not much enlarg'd by
my mother's keeping a little day-school for the girls in her
neighbourhood. They had had several children; but none lived to any
age except myself,who had received from nature a constitution
perfectly healthy.
My education, till past fourteen, was no better than very vulgar;
reading, or rather spelling, an illegible scrawl, and a little
ordinary plain work composed the whole system of it; and then all my
foundation in virtue was no other than a totalignorance of vice, and
the shy timidity general to our sex, in the tender stage of life when
objects alarm or frightenmore by their novelty than anything else. But
then, this is a fear too often cured at the expence of innocence, when
Miss, by degrees, begins no longer to look on a man as a creature of
prey that will eat her.
My poor mother had divided her time so entirely between her scholars
and her little domestic cares, that she had spared very little of it
to my instruction, having, from her own innocence from all ill, no
hint or thought of guarding me against any.
I was now entering on my fifteenth year, when the worst of ills befell
mein the loss of my tender fond parents, who were both carried off by
the small-pox, within a few days of each other; my father dying first,
and thereby hastening the death of my mother; so that I was now left
an unhappy friendless orphan (for my father's coming to settle there
was accidental, he being originally a Kentishman).That cruel distemper
which had proved so fatal to them, had indeed seized me, but with such
mild and favourable symptoms, that I was presently out of danger, and,
what I then did not know the value of, was entirely unmark'd. I skip
over here an account of the natural grief and affliction which I felt
on this melancholy occasion. A little time, and the giddiness of
thatage dissipated, too soon,my reflections on that irreparable loss;
but nothing contributed more to reconcile me to it, than the notions
that were immediately put into my head, of going to London, and
looking out for a service, in which I was promised all assistance and
advice from one Esther Davis, a young woman that had been down to see
her friends, and who, after the stay of a few days, was to return to
her place.
As I had now nobody leftalive in the village who had concern enough
about what should become of me to start any objections to this scheme,
and the woman who took care of me after my parents; death rather
encouraged me topursue it, I soon came to a resolution of making this
launch into the wideworld, by repairing to London, in order to SEEK MY
FORTUNE, a phrase which, by the bye, has ruined more adventurersof
both sexes, from the country, than ever it made or advanced.
Nor did Esther Davis a little comfort and inspiritme to venture with
her, by piquing my childish curiosity with the fine sights that were
to be seen in London: the Tombs, the Lions, the King, the Royal
Family, the fine Plays and Operas, and, in short, all the diversions
which fell within her sphere of life to come at; the detail of all
which perfectly turn'dthe little head of me.
Nor can I remember, without laughing, the innocent admiration,
notwithout a spice of envy, with which we poor girls, whose
church-going clothes did not rise above dowlass shifts and stuff
gowns, beheld Esther's scowered satin gowns, caps border'd with an
inch of lace, taudry ribbons, and shoes belaced with silver: all which
we imagined grew in London, and entered for a great deal into my
determination of trying to come in for my share of them.
The idea however of having the company of atownswoman with her, was
the trivial, and all the motives that engaged Esther to take charge of
me during my journey to town, where she told me, after her manner and
style, 'as how several maids out ofthe country had made themselves and
all their kin for ever: that by preserving their VIRTUE, some had
taken so with their masters, that they had married them, and kept them
coaches, and lived vastly grand and happy; and some, may-hap, came to
be Duchesses; luck was all, and why not I, as well as another?'; with
other almanacs to this purpose, which set me a tip-toe to begin this
promising journey, and to leave a place which, though my native one,
contained no relations that I had reason to regret, and was grown
insupportable to me, from the change of the tenderest usage into a
cold air of charity, with which I was entertain'd even at the only
friend's house that I had the leastexpectation of care and protection
from. She was, however, so just to me, as to manage the turning into
money of the little matters that remained to me after thedebts and
burial charges were accounted for, and,at my departure, put my whole
fortune into my hands; which consisted of a very slender wardrobe,
pack'd up in avery portable box, and eight guineas, with seventeen
shillings in silver; stowed up in a spring-pouch, which wasa greater
treasure than ever I had yet seen together, and which I could not
conceive there was a possibility of running out; and indeed,I was so
entirely taken up with the joy of seeingmyself mistress of such an
immense sum, that I gave very little attention to a world of good
advice which was given me with it.
Places, then, being takenfor Esther and me in the London waggon, I
pass over a very immaterial scene of leavetaking, at which I dropt a
few tearsbetwixt grief and joy; and, for the same reasons of
insignificance, skip over all that happened to me on the road, such as
the waggoner's looking liquorish on me, the schemes laid for me by
some of the passengers, which were defeated by the vigilance of my
guardian Esther; who, to do her justice, took a motherly care of me,
at the same time that she taxed me for her protection by making mebear
all travelling charges, which I defrayed with the utmost cheerfulness,
andthought myself much obliged to her into the bargain.
She took indeed great care that we were not over-rated, or imposed on,
as well as of managing as frugally as possible; expensiveness was not
her vice.
It was pretty late in a summer evening when we reached London-town, in
our slow conveyance, though drawn by six at length. As we passed
through the greatest streets that led to our inn, the noise of the
coaches, the hurry, the crowds of footpassengers, in short, the new
scenery of the shopsand houses, at once pleased and amazed me.
But guess at my mortification and surprize when we came to the inn,
and our things were landed and deliver'd to us, when my fellow
traveller and protectress, Esther Davis, who had used me with the
utmost tenderness during the journey, and prepared me by no preceding
signs for the stunning blow I was to receive, when I say, my only
dependence and friend, in this strange place, all of a sudden assumed
a strange and cool air towards me, as ifshe dreaded my becoming a
burden to her.
Instead, then, of proffering me the continuance of her assistance and
good offices, which I relied upon, and never more wanted, she thought
herself, it seems, abundantly acquitted of her engagements to me, by
having brought me safe to my journey's end;and seeing nothing in her
procedure towards me but what was naturaland in order, began to
embrace me by way of taking leave, whilst I wasso confounded, so
struck, that I had not spirit or sense enough somuch as to mention my
hopes or expectations from her experience, and knowledge of the place
she had brought me to.
Whilst I stood thus stupidand mute, which she doubtless attributed to
nothing more than a concern at parting, this idea procured me perhaps
a slight alleviation of it, in the following harangue: That now we
were got safe to London, and that she was obliged to go to her place,
she advised me by all means to get into one as soon as possible; that
I need not fear getting one; there were more places than
parish-churches; that sheadvised me to go to an intelligence office;
that ifshe heard of any thing stirring, she would find me out and let
me know;that in the meantime, I should take a private lodging, and
acquaint her where to send to me;that she wish'd me good luck, and
hoped I should always have the grace tokeep myself honest, and not
bring a disgrace on my parentage. With this, she took her leave of
me,and left me, as it were, on my own hands, full as lightly as I had
been put into hers.
Left thus alone, absolutely destitute and friendless, I began then to
feel most bitterly the severity of this separation, the scene of which
had passed in a little room in the inn; and no sooner was her back
turned, but the affliction I felt at my helpless strange circumstances
burst out into a flood of tears, which infinitely relieved the
oppression of my heart; though I still remained stupefied, and most
perfectly perplex'd how to dispose of myself.
One of the waiters coming in, added yet more to my uncertainty by
asking me, in a short way, if I called for anything? to which I
replied innocently: 'No.' But I wished him to tell me where I might
get a lodging for that night. He said he would go and speak to his
mistress, who accordingly came, and told me drily, without entering in
the least into the distress shesaw me in, that I might have a bed for
a shilling, and that, as she supposed I had some friends in town (here
I fetched a deep sigh in vain!) I might provide formyself in the
morning.
'Tis incredible what trifling consolations the human mind will seize
inits greatest afflictions. The assurance of nothingmore than a bed to
lie on that night, calmed myagonies; and being asham'd to acquaint the
mistress of the inn that I had no friends to apply to in town, I
proposed tomyself to proceed, the very next morning, to an
intelligence office, to which I was furnish'd with written directions
on the back of a ballad Esther had given me. There I counted on
getting information of any place that such a country girl as I might
befit for, and where I couldget into any sort of being, before my
little stock should be consumed; and as to a character, Esther had
often repeated to me that I might depend on her managing me one; nor,
however affected I was at her leaving me thus, did I entirely cease to
rely on her, as I beganto think, good-naturedly,that her procedure was
all in course, and that it was only my ignorance of life that had made
me take it in the light I at first did.
Accordingly, the next morning I dress'd myself as clean and as neat as
my rustic wardrobe would permit me; and having left my box, with
special recommendation,with the landlady, I ventured out by myself,
and without any more difficulty than can be supposed of a young
country girl, barely fifteen, and to whom every sign or shop was a
gazing trap, I got to the wish'd-for intelligence office.
It was kept by an elderly woman, who sat at the receipt of custom,
with abook before her in greatform and order, and several scrolls,
ready made out, of directions for places.
I made up then to this important personage, without lifting up my eyes
or observing any of the people round me, who were attending there on
the same errand as myself, and dropping her curtsies nine-deep, just
made a shift to stammer out my business to her.
Madam having heard meout, with all the gravity and brow of a petty
minister of State, and seeing at one glance over my figure what I was,
made me no answer, but to ask me the preliminary shilling, on receipt
of which she told me places for women were exceedingly scarce,
especially as I seemed too slight built for hard work; but that she
wouldlook over her book, and see what was to be donefor me, desiring
me to stay a little till she had dispatched some other customers.
On this I drew back a little, most heartily mortified at a declaration
which carried with it a killing uncertainty that my circumstances
could not well endure.
Presently, assuming more courage, and seeking some diversion from my
uneasy thoughts, I ventured to lift up my head a little, and sent my
eyes on a course round the room, wherein they met full tiltwith those
of a lady (for such my extreme innocence pronounc'd her) sitting in a
corner ofthe room, dress'd in a velvet mantle (nota bene, in the midst
of summer), with her bonnet off; squab-fat, red-faced, and at least
fifty.
She look'd as if she would devour me with her eyes, staring at me from
head to foot, without the least regard to the confusion and blushes
her eyeing me sofixedly put me to, and which were to her, no doubt,
the strongest recommendation and marks of my being fit forher purpose.
After a littletime, in which my air, person and whole figurehad
undergone a strict examination, which I had, on my part, tried to
render favourable to me,by primming, drawing up my neck, and setting
my best looks, she advanced and spoke to me with the greatest
demureness:
'Sweet-heart, do you want a place?'
'Yes, and please you' (with a curtsy down to
[ to be continued.....]

How Does the Iman Increase and Decrease?

How Does the Iman Increase and Decrease?
Every child is born knowing that his or her Lord is Only One, Allah,
regardless of what faith his or her parents may practice. But just
because a child is born with this fitra, or natural belief, does not
necessarily mean that the child will grow up to be what truly makes a
person Muslim, which is ones iman. A Muslim must have belief and iman
in the following:
1) One must belief in Allah as One God without any partners and
without denying His Names and Attributes and withoutdirecting any form
of worship to any other than Allah.
2) One must believe in all of Allahs noble angels without doubt and
without associating any non-Islamic belief regarding them, such as
them being females or human-like.
3) To be considered a believer, one must have faith in all of Allahs
chosen messengers and prophets, named and unnamed without attributing
to them any falsehoods or flaws.
4) One must have faith in the Divine Scriptures, but taking only the
Quran as the one true guidance, preserved by Allah for all of eternity
and for all of mankind.
5) One of the most important beliefs, which illustrates the purpose of
life, is the belief in the Hereafter without denying any ofthe events
told in the Quran or by the Prophet (sallallahu alaiyhi wa sallam).
6) Finally, one must believe in Divine Preordainment, more commonly
known as fate or destiny. One must believe that Allahhas knowledge of
the future and that everything has been preordained with its due
measure.
When a person acceptsthe above beliefs with his heart and affirms it
with his tongue, he is considered as one whohas iman. Iman requires
acknowledgement of these beliefs through action. The Quran constantly
connects ones iman with ones deeds in the phrase, Innalladhina amanu
wa amilussaalihaat, which translates to those who believe and do good
deeds. It is theactions a person chooses to do that both increase the
imanand act as evidence of ones iman or decreases it and proves the
weakness of the iman.
The Holy Prophet (sallallahu alaiyhi wa sallam) said, Iman wears out
in ones heart just as the clothes (one wears) wears out. Therefore,
ask Allah to renew iman in your hearts. Unfortunately, iman will not
increase by only making dua and asking Allah to increase it, but it
also takes effort from the believer. Allah states:
Lo! Allah does not change the condition of a people until they (first)
change that which is in their hearts. (Surat ar-Rad 13:11)
There are three main causes for the decreasein ones iman. A persons
iman is sure totake a fall when he loses certainty in the above six
beliefs. These beliefs when properly settled into the heart play an
important role in a believers life. When a person says, performs, or
believes something, which is Islamically known as kufr (disbelief),
their iman will be effected in a very negative way. Andthe final
reason for the downfall of iman is performing any type ofshirk. These
three things all lead to sin, which is what preventsthe iman from
increasing.
It is a duty of every Muslim to keep his or her iman in check.
Thismeans one must constantly guard his orher iman and observe whether
it has increased or decreasedand for what causes. If it has decreased,
one must work to increase it before it falls low enough to destroy the
heart. There are many ways to increases onesiman and it involves
increasing in righteousdeeds and refraining from sins, as well as
staying away from sinful activities and people who encouragesuch
activities.
The first thing one should do is renew his or her faith by reciting La
ilaha illallah, the meaning of which is: There is no deity except
Allah, as the Prophet (sallallahu alaiyhi wa sallam) advised. A person
mustalso believe in all the aspects of La ilaha illallah and this is
donethrough gaining knowledge. Knowledge is one of the most essential
key factors in increasing ones iman. It leads to certainty in the
heart, assurance in the mind, and peace felt by the soul. Allah has
said in His Holy Revelation:
It is only those who have knowledge among His slaves that fear Allah.
(Surat al-Malaaikah 35:28)
An increase in knowledge leads to acknowledging Allah in every moment
of ones life through taqwa, which leads to a firm iman. The type of
knowledge we are discussing is knowing that Allah is One and has no
partners, wives,children, or equals. It isknowing Allah throughHis
beautiful Names and Attributes; that Allah is the Creator of the
heavens and the earth and all that it contains. He is the Preserver,
as well as the One Who destroys. He gives life and takes it whenever
He wills. His knowledge encompasses all thingsand nothing can ever be
hidden from Him.
And with Him are the keys of the invisible. None but He knows them.
And He knows what is in the land and the sea. Not a leaf falls but He
knows it, not a grain amid the darkness of the earth, nor anything wet
or dry but (it is noted) in a Clear Record. (Surat al-Anaam 6:59)
He hears the cries of His servants all at once and is not confused by
the countless different number of voices and languages and He is Ever
Responding. He is the Compassionate, the Merciful, the Giver of
Bounties. He forgives whomever He wills and punishes whomever He
wills. He is the Just, the Merciful,and does no wrong to His creation.
He sees allthings. Not a black ant on a black stone on a black
moonless night is hidden from His sight. To Him belongs all praise and
glory! Heis the Most Great, the Incomparable!
A person who has knowledge of Allah is no way like a person who simply
states La ilaha illallah and knows nothing else about its meaning and
its impact in the life of a true believer.
Likewise, a person who has knowledge about Prophet Muhammad
(sallallahu alaiyhi wa sallam) and his life, noble characteristics,
truthfulteachings, and exemplary actions and has faith in what he
informed his Ummah concerning the torment and bliss in the grave, the
Last Day,the Reckoning, the questioning of ones deeds, the scale, the
bridge, the rewards of Paradise, and the torments of Hellfire is
unlike the person who has no such knowledge or belief. A person with
this knowledge will have a purpose and goal in life, which is to obey
Allah to the best of his ability and remind himself of the rewards and
punishments he may earn depending upon his iman and his deeds.
There is no doubt that knowledge plays a big role in increasing the
iman of a weak heart and Allah says it beautifully:
Are those who know, equal to those who know not? (Surat az-Zumar 39:9)
The second key factor, which affects the iman are ones deeds. They can
either decrease theiman and weaken the heart and soul or increase it,
as well as strengthening the heart and soul. Once a person gains
knowledge about something, he should accept it and put it
intopractice. If a person accepts the forbidden as forbidden and the
permissible as permissible, but refuses to act upon it, thereby
disobeying Allah and committing sin, not to mention hurting his own
soul, he has suppressed his iman. The basis of iman is to accept and
practice.
By increasing good deeds and obedience, one nears himself to Allah,
increases his iman, and purifies himself. He is less likely to fall
into his base desires and worldly pleasures, keeping himself safe from
the evils of society by strengthening his soul and weakening his nafs.
A person with low iman should begin by performing the obligatory
duties imposed on him, such as performing the five daily prayers at
their fixed times and fasting. He should stop committing major sinsand
eventually begin performing more voluntary and permissible acts of
worship and obedience and refrain from minor sins and disliked acts to
the best of his ability. When a person refrains from as many sins as
possible and does as many good deeds as he can, most importantly his
obligatory duties, he weakens Satan againsthim, which gives him
abigger chance of success. Allah says:
O you who believe! Obey Allah and obey the Messenger and do not make
your deeds vain. (Surah Muhammad 47:33)
One should make sure that everything he does will only benefit him
both in this world and in the hereafter. There is no point in doing
something that will cause hurt to ones soul and add more weight to
ones evil deeds. It is very important and beneficial to follow
theSunnah. The Prophet (sallallahu alaiyhi wa sallam) was the best
ofmankind and Allah chose him to show us our ways. If we follow him,
we are sure to succeed in both worlds, Insha Allah. But if we reject
his wayand follow our own lusts or the way of the kuffar, we will only
destroy ourselves. To be sure that ones deeds will increase theiman,
one should do only that which Allah and His Messenger (sallallahu
alaiyhi wa sallam) have taught and in that way, one can be safe from
bidah and misguidance.
The third key factor to increasing ones iman is remembrance and
contemplation. Remembrance refers to the remembrance ofAllah, His
Names and Attributes, His Greatness, Power, and Majesty, and the fact
that He is the Most High. He is the Only One Who deserves to be
worshipped, thanked, and depended upon. Allah is the Lord of Kindness
and the Most Generous.He should be praised and glorified constantly as
a part of remembrance. The Prophet (sallallahu alaiyhi wa sallam)
saidthat the most beloved and weighty phrases of dhikr (remembrance)
are La ilaha illallah Subhannallah, Alhumdulillah, and Allahu Akbar.
There are many others like these, which should also be recited. The
Prophet (sallallahu alaiyhi wa sallam) said, The difference between a
person whoglorifies his Lord and the one who does not remember his
Lord is like that between the living and the dead. The remembrance of
Allah increases iman and brings peace into the heart. There is none
more truthful than Allah in speech and so Allah confirms:
Who have believed andwhose hearts have restin the remembrance ofAllah.
Verily in the remembrance of Allah do hearts find rest! (Surat ar-Rad
13:28)
Along with praising and glorifying Allah, one should be regular in reciting His
Holy Speech, the Quran,and ponder upon their meanings and use them as
a guide and a healing in ones life.
And we reveal of the Quran that which is a healing and a mercy to
those who believe(Surat al-Isra 17:82)
The Quran contains theTruth about monotheism, Allahs promises of
success to the true believers and warnings of punishment to the
hypocrites and disbelievers. It contains commandments and
prohibitions, inspiring stories of the previous prophets and their
nations, and codes of the best conduct and behavior. The words ofthe
Quran bring hope into a persons life. They enlighten the heart and
open up a path of righteousness for those searching for the truth.
Will they not then ponder on the Qur'an? If it had been from other
than Allah they would have found therein much incongruity. (Surat
an-Nisaa 4:82)
The iman will increase when one connects with Allah through His Holy
Revelation and this should lead one to acting upon his Lords Word.
They only are the (true) believers whose hearts feel fear when Allah
is mentioned, and when the revelations of Allah arerecited unto them
theyincrease their faith, and who trust in their Lord. (Surat
Al-Anfaal 8:2)
Remembering the Hereafter is also a cure for weak iman. When one is
one hundred percent certain of the Last Day, Paradise, and Hellfire
and feels fear of the mere thought of standing before the All-Powerful
Creator and be questioned andjudged for each of his thoughts, sayings
and deeds, he is bound to think twice before committing an act of
disobedience. One should remember the Day of Judgement often, which is
repeatedly mentioned in the Quran to remind mankind that he will
surely be returned to his Lord.
When we look at the night, full of bright glittery stars, the shining
moon and the sunset, as well as the mountains standing firm and the
flowers blooming, we should feel Allahs Power and Majesty and
contemplate over His creation. It is absolutely amazing and
unimaginable as to how Allah created every single thing in existence
and how the universe runs so smoothly by the will and control of its
Creator. Contemplatingover the creation is another way a person can
increase his iman and grow closer to Allah.
Such as remember Allah, standing, sitting,and reclining, and consider
the creation of the heavens and the earth, (and say): Our Lord! You
created not this in vain. Glory be to You! Preserve us from the doom
of Fire. (Surah Ali Imran 3:191)
Abu Hurairah (radiyallahu anhu) reported that the Prophet (sallallahu
alaiyhi wa sallam) said, Allah, the All-Mighty says, I treat my slave
according to his expectations from Me and I am with him when he
remembers Me. If he remembers Me in his heart, I remember him in My
heart. If he remembersMe in a gathering, I remember him in a better
and more noble gathering (i.e. of the angels). If he comes close to Me
by one span, I go towards hima cubits length. If he comes toward Me a
cubits length, I go towards him an arms length. And if he walks toward
Me, I run toward him.
One of the most important things a person should be aware of when
trying to increase his iman and at all times, is the vastness of
Allahs mercy, compassion, and love. One should put hope and trust in
Him. Remembrance of Allah is a key factor in increasing the iman,
asare increasing ones Islamic knowledge andgood deeds. Allah says:
Then, as for those who have faith and do gooddeeds, He will pay them
fully their rewards and give themmore out of His grace and as for
those who disdain and are proud, He will punish them with a painful
doom. And they shall not find for themselves besidesAllah any guardian
or helper. (Surat an-Nisaa4:173)
In the following verse, Allah emphasizes the importance of iman and
doing good deeds along with ones belief:
There shall be no sin unto those who believe and do good deeds for
what they may have eaten (in the past); so be mindful of your duty (to
Allah) and do good deeds andagain be mindful of your duty and believe
and once again, be mindful of your duty and do good deeds. Allah loves
the good! (Surat al-Maidah 5:93)
The life of the dunya is only a test for the creation and one day this
test will end. It is the responsibility of each human and jinn to
prepare oneself for the final scoring of the test by being mindful of
ones duty towards Allah by following the guidance of the Quran and the
Sunnah and keeping ones iman high. A weak iman willlead one to the
Hellfire,while a strong one willlead one to the Gardens of Delight.
Thereason is because it is the iman that determines the actionsof a
person. A person with weak or even no iman will commit sin and cause
Allah to be displeased, causing him to be thrown into the Hellfire to
be punished. But a personwith a strong faith willrefrain from sins and
perform good deeds, which will be the cause of Allahs pleasure and his
entrance into Paradise.
In conclusion, Shaykh Muhammad Salih al-Munajjid wrote in his book,
Some of our righteous Salaf said, It is a sign of the slaves fiqh
(knowledge of the religion) that he concerns himself with enhancing
the status of his iman when it experiences a decrease. Also, it is a
sign of the slaves fiqh to know if his iman is on the increase or the
decrease. Furthermore,it is a sign of ones fiqh that he knows why
andwhere the evil whispers of Satan are coming from.

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The Impact of Fasting

I have a question regarding a drop in blood pressure: does it affect
fasting? Please give me some details on the issue, and what are the
cases of high blood pressure that could prevent a person from fasting?
Answer:
Assalaamu 'Alaykum ,
Perhaps you meant to ask about the impact fasting has on blood
pressure. Blood pressure should not prevent a person from fasting
unless it is high enough to require medication to maintain its level
and one cannot wait until he breaks his fast to take such medication.
Normally, such high blood pressure (diastolic 140) is accompanied by
the failure of vital organs, like thekidneys, the retina, the heart or
the lungs, and thus one cannot wait until she breaks his fast to
consume the medication. This is also the case when the blood pressure
is very low. However, normal blood pressure does not prevent one from
fasting.
Does being a person with an abnormal blood pressure necessarily mean
that he cannot fast? The answer to this is no, because he can schedule
his medicine to be consumed after she breaks the fast. She can take
all the needed doses from sunset to dawn, before she starts to fast.
However, she must only do so after consulting her physician, because
circumstances differ from one patient to another, and it also depends
on the type of medication one must take. All these matters are usually
stated

Islam QA

Question
Why in Islam women do not have their freedom?
Answer
Praise be to Allah, the Lord of the World; and may His blessings and
peace be upon our Prophet Muhammad and upon all his Family and
Companions.
A woman was in a miserable state before Islam. She was subject to
humiliation, injustice andoppression. She was buried alive for fear of
poverty. Also, because women were used as a means for gaining moneyand
for prostitution, which is a source of disgrace.
By the advent of Islam Shari'a honors the woman, gives her
naturalposition in life and returns her freedom. In general, she is
like a man except in some rulings and regulations that befither
physiologically.
The woman in Islam ranks high as a daughter,sister, wife and mother.
Islam grants the woman her personal and financial freedom as well as
independence to behave within the Shari'a limits and good customs that
Islam sanctions, i.e. without committing what is Haram such as
displaying her charm, misdeeds and uncovering her body. At the same
time, man has freedom, but within Shari'a limitations and good and
useful customs that Islam sanctions.
So, it is not true to say that women do not rank high in Islam.
Whoever wants Muslim women to be free from her modesty, morals, honor
and religion wants misery for her, to overburden her and to ask her to
do what she naturally cannot.

Women Site - , permission before went out.

Islam enjoins order in everything:in one's habits and transactions as
well as while traveling or taking up a place of residence. When three
people travel together, Islam commands that one of them should be the
leader. Given that reason, as well as the keenness to organize the
Muslim community, Islam gave the man the authority to lead thefamily
as he is more capable thanthe woman to fulfill this duty. On the other
hand, Islam entrusted the woman with a role which befits her
psychological nature and physical formation, which is providing the
Muslim community with the believing generations which are ready to
bear the message of Islam.
In Al-Fataawa by Ibn Taymiyyah, may Allaah have mercy on him, he said
, "When a woman gets married, her husband has authority over her more
than her parents and she is required to obey him more than anyone
else." In a Hadeeth (narration), the Prophet, sallallaahu 'alayhi wa
sallam , said: "This worldly lifeis an enjoyment, and the best of its
enjoyment is a righteous woman who pleases you when you look at her,
obeys you when you command her and safeguards your honor and wealth
when you are absent." [Sahih Muslim]
It was narrated on the authority of Umm Salamah, may Allaah be pleased
with her, that the Messenger of Allaah, sallallaahu 'alayhi wa sallam
, said: "Any woman who dies while her husband is satisfied with her,
shewill enter Paradise." [At-Tirmithi: Hasan]
It was narrated on the authority of Ibn Abi Awfa, may Allaah be
pleased with him, that he said,
Mu'aath came from Ash-Shaam and he prostrated before the Prophet,
sallallaahu 'alayhi wa sallam. The Prophet, sallallaahu 'alayhi wa
sallam, said: "O Mu'aath, what is this?" He replied,"I went to
Ash-Shaam (greater Syria) and found them prostrating before their
archbishops and their emperors. I liked it in my heart that we should
do so for you"' Upon this, the Messenger of Allaah, sallallaahu
'alayhi wa sallam, remarked: "Do not do so. If I were to command
anyone to prostrate before anyone besides Allaah, I would have
commanded the wife to prostrate before her husband. By Him in whose
hand is Muhammad's soul, a woman does not fulfill the right of her
Lord unless she fulfills the right of her husband, and if he wants to
have sexual intercourse with her even if she is on a camel's saddle,
she should not refuse." [Ahmad, Ibn Maajah and Ibn Hibbaan]
When the husband wants his wife to live with him in another place
while he fulfills her rights and observes the commands of Allaah The
Almighty regarding her, and her parents disagree, she is required to
obey her husband, not her parents.
Nevertheless, when the husband forbids her to fulfill the commands of
Allaah The Almighty or orders her to committhe forbiddances of Allaah,
she is not required to obey him in this. The Prophet, sallallaahu
'alayhi wa sallam , said: "A creature mustnot be obeyed at the expense
of disobeying The Creator." [Ahmad]
It should be made clear that obeying the husband is not a form of
hegemony, violation or disdain of the woman's character; rather, it is
an aspect of obedience to Allaah The Almighty and one of the virtuous
acts that bring the wife closer to Allaah The Almighty and of whichshe
should be proud. This distinguishes the observant Muslim woman from
the non-observant one who has neither a father to discipline her nor a
husband to stop her. Rather, she goes out whenever she wants and goes
to whicheverplace she wants. Referring judgment to the Sharee'ah
(Islamic legislation) of Allaah in such matters is the only resort for
salvation. Allaah The Exalted Says (what means): } And due to the
wives is similar to what is expected of them, according to what is
reasonable. But the men have a degree over them .} [Quran2: 228] This
degree is the man's authority and responsibility for the family.
A wife is not permitted to leave her home without her husband's
permission, whether she is a wet-nurse, midwife or belongs toany other
profession. When she leaves her husband's home without his permission,
she is considered as being defiant to him, disobedient to Allaah The
Almighty and His Messenger, sallallaahu 'alayhi wa sallam ,
anddeserving of punishment.
When she goes out to work without her husband's permission, this is
considered defiance to the husband and disobedience to Allaah and His
Messenger, sallallaahu 'alayhi wa sallam . If this is the case for
going out to work, then what about going out for visits, regardless of
the reasons, even if it is to visit her sick parents?
The husband is entitled to prevent his wife from going out even for
necessary things, such asvisiting her parents, nursing them or
attending the funeral of anyone of them – if he has a sound reason for
doing so. Regarding a woman who has a husband and a sick mother, Imaam
Ahmad, may Allaah have mercy on him, judged that obedience to the
husband takes precedence over visiting her mother unless he allows
her.
Going out for worship also needs the husband's permission. It was
narrated on the authority of Ibn 'Umar, may Allaah be pleased with
them, that the Prophet, sallallaahu 'alayhi wa sallam , said: "When
your wives ask for your permission to go out to the Masjid at night,
you should allow them." [Ahmad, Abu Daawood]
It was narrated on the authority of Zayd ibn Khaalid, may Allaah
bepleased with him, that the Prophet, sallallaahu 'alayhi wa sallam ,
said: "Do not prevent the female slaves of Allaah from going to the
Masjids (Mosques) ofAllaah." [Ibn Hibbaan]
Commenting on this Hadeeth , Al-Qastallaani, may Allaah have mercy on
him, said, "When there is no expected temptation to come from them or
afflict them." Unlike our current era where corruption and corrupters
are many, safety and security were common during that time. It is
mentioned in some Hadeeths thatit is better for the woman to perform
the prayer at home than in the Masjid . According to the narration of
Habeeb ibn Abi Thaabit, may Allaah have mercy on him, on the authority
of Ibn 'Umar, may Allaah be pleased with them, the Prophet,
sallallaahu 'alayhi wa sallam , said: "Do not prevent the female
slaves of Allaah from going to theMasjids and their homes are better
for them."
'Aa'ishah, may Allaah be pleased with her, also narrated a Hadeeth in
which she said that if the Prophet, sallallaahu 'alayhi wa sallam ,
were alive to see how theconduct of women has changed, he would have
prevented them from going out for prayer and building on this, she was
of the opinion that women should not go out to pray in Masjids .
According to another narration on the authority of Ibn 'Umar, may
Allaah be pleased with them,the Prophet, sallallaahu 'alayhi wa sallam
, said: "When one's wife asks permission (to go out to the Masjid or
for any other reason such as attending the 'Eedor visiting a sick
person), he should not prevent her." [Al-Bukhaari]
Commenting on the Hadeeth , Al-Qastallaani, may Allaah have mercy on
him, said, "The Hadeethdoes not restrict going out to theMasjid only.
Rather, it is general and includes both the places of worship and
others as well."
Thus, the Hadeeths indicate that the woman is not permitted to go out
without her husband's permirsion

Forgiveness accordingto the morals of Islam and its benefits on health

One of the moral traits recommended in the Qur'an is forgiveness:
Hold to forgiveness, command what is right, and turn away from the
ignorant. (Qur'an, 7: 199)
In another verse Allah commands: "… They should rather pardon and
overlook. Would you not love Allah to forgive you? Allah is
Ever-Forgiving, Most Merciful." (Qur'an, 24:22)
Those who do not abide by the moral values of the Qur'an find it very
difficult to forgive others. Because, they areeasily angered by any
error committed. However, Allah has advised the faithful that
forgiveness is more proper:
The repayment of a bad action is one equivalent to it. But if someone
pardons and puts things right, his reward is with Allah… (Qur'an,
42:40)
... But if you pardon and exonerate and forgive, Allah is
Ever-Forgiving, Most Merciful. (Qur'an, 64: 14)
It has also been revealedin the Qur'an that forgiveness is a superior
moral trait: "But if someone is steadfast and forgives, that is the
most resolute course to follow." (Qur'an, 42:43) For that reason,
believers are forgiving, compassionate and tolerant people who, as
revealed in the Qur'an, "control their rage and pardon other people."
(Qur'an, 3:134)
Believers' notion of forgiveness is very different to that of thosewho
do not live by the morals of the Qur'an. Even though many people may
say they have forgiven someone who has offended them, it nevertheless
takes a long time to free themselves of the hatredand anger in their
hearts. Their behaviour tends to betray that anger. On the other hand,
the forgiveness of believers is sincere. Because believers know that
human beings are tried in this world, and learn by their mistakes,
they are tolerant and compassionate. Moreover, believers are also
capable of forgiveness even when they are in the right, andthe other
in the wrong. When forgiving, they make no distinction between large
errors and small ones. Someone may cause severe losses to them by
mistake. However, believers know that everything takes place under the
command of Allah, and according to aspecific destiny, and therefore,
they surrender themselves to these developments, never acquiescing to
anger.
According to recent research, American scientists established that
those capable of forgiveness are healthierin both mind and body. Dr.
Frederic Luskin, who holds a Ph.D. in Counselling and Health
Psychology from Stanford University, and his team, studied 259 people
living in the city of San Francisco. The scientists invited the
subjects to attend six one-and-a-half-hour sessions, and aimed to
instruct the subjects in forgiveness during their conversations.
The subjects of the experiments stated that they suffered less after
forgiving people who had wronged them. The research showed that people
who learned to forgive feel much better,not only emotionally butalso
physically. For example, it was established that after the experiment
psychological and physical symptoms such as stress-related backache,
insomnia and stomachaches were significantly reduced in these
individuals.
In his book, Forgive for Good, Dr. Frederic Luskindescribes
forgiveness as a proven recipe for health and happiness. The book
describes how forgiveness promotes such positive states of mind as
hope, patience and self-confidence by reducing anger, suffering,
depression and stress. According to Dr. Luskin, harboured anger causes
observable physical effects in the individual. He goes on tosay that:
The thing about long-term or unresolved anger, is we've seen it resets
the internal thermostat. When you get used to a low level ofanger all
the time, you don't recognize what's normal. It creates a kind of
adrenaline rush that people get used to. It burns out the body and
makes it difficult to think clearly—making the situation worse . 1
In addition, Dr. Luskin says, when the body releases certain
enzymesduring anger and stress, cholesterol and blood pressure levels
go up—not a good long-term disposition to maintain the body in. 2
An article called "Forgiveness," publishedin the September-October
1996 edition of Healing Currents Magazine, stated that anger towards
an individual or an event led to negative emotionsin people, and
harmed their emotional balance and even their physical health. 3 The
article also states that people realiseafter a while that the anger is
a nuisance to them, and wish to repairthe damage to the relationship.
So, they take steps to forgive. It isalso stated that, despite all
they endure, people do not want to waste the precious moments oftheir
life in anger and anxiety, and prefer to forgive themselves and
others. 4
In another study involving 1,500 people depression, stress and mental
illness were observed to be less frequent in religious people. Dr.
Herbert Benson, who conducted the research, linked this to the way
religions encourage "forgiveness", and went on to say:
There's a physiology of forgiveness… When you do not forgive, it will
chew you up . 5
According to an article titled, "Anger is Hostile To Your Heart,"
published in the Harvard Gazette , anger is extremely harmful to
theheart. Ichiro Kawachi, anassistant professor of medicine, and his
team scientifically demonstrated this with various tests and
measurements. As a result of their research, they established that
grumpy old men had three times the risk of heart disease than their
more tempered peers."The tripling of risk," Kawachi says, "involves
high levels of anger, explosive anger that includes smashing thingsand
wanting to hurt someone in a fight." 6
Researchers believe that release of stress hormones, increased oxygen
demand by the heart's muscle cells, and added stickiness of blood
platelets, which leads to clots explain how anger increases thechance
of a heart attack. 7 Furthermore, at times of anger, the pulse rises
above its normal level, and leads to increased blood pressure in the
arteries, and thus to a greater risk of heart attack.
According to researchers, anger and hostility can also trigger the
production of proteins linked to inflammation in the blood. The
journal Psychosomatic Medicine suggested that the emotion triggers the
production of inflammatory proteins, which may in turn be causing the
hardening of the arteries, causing heart disease and stroke. 8
According to Associate Professor Edward Suarezof the Duke University
Medical Centre in North Carolina, the protein interleukin 6 (or IL-6)
is much higher in men who are angry and depressed. High blood levels
of IL-6 lead to atherosclerosis, the build-up of fatty deposits in the
lining of the walls of arteries. 9 According to Suarez, as well as
factors such as smoking, high blood pressure, obesity and high
cholesterol, heart disease is also linked to psychological states
suchas depression, anger andhostility. 10
Another article, titled "Anger Raises Risk of Heart Attack," published
in The Times , stated that a short temper might be a short cut to a
heart attack, and that young men who reacted to stress by becoming
angry were three times more likely to develop premature heart
disease,and were five times more likely to have an early heart attack.
11 Scientists at John Hopkins University in Baltimore, Maryland, found
that quick-tempered men are at risk of heart attack even if there is
no family history of heart disease. 12
All the available researchshows that anger is a state of mind that
seriously damages human health. Forgiveness, on the other hand, even
if it comes hard to people, is pleasing, an aspect of superior morals,
that eliminates all the harmful effects of anger,and helps the
individual to enjoy a healthy life, both psychologically
andphysically. Forgiveness, of course, is one of a form of behaviour
by which a person can stay healthy, and a positive virtue everyone
should live by. However, the true aim of forgiveness—as in all
else—must be to please Allah. The fact that the features of this sort
of morality, and thatthe benefits of which have been scientifically
identified, have been revealed in many verses of the Qur'an, is just
one of the many sources of wisdom it contains.

Answer to the question: ''Is possessing power, wealth and grandeur incompatible with theessence of Islam?''

Some circles identify being a Muslim with poverty, underdevelopment,
rustic manners, passivity or the state of giving up all mundane
interests. However, this is not true.
When people actually refer to the Qur'an, it immediately becomes clear
that Islam does not suggest such a model. We can see this in the
splendid wealth and possessions that Allah granted to many of the
Prophets. Over the centuries, Prophet Sulayman's (Solomon) (pbuh)
unprecedentedly glorious wealth has become legendary. Sulayman (pbuh),
a Prophet praised by the Qur'an for his exemplary conduct, surely
pursued nothing but earning Allah's good pleasure and had no guide
other than His religion. Indeed, before being endowed with great
wealth, he prayed the following prayer:
He said: "My Lord, forgive me and give me a kingdom the like of which
will never be granted to anyone after me. Truly, You are the
Ever-Giving." (Surah Sâd,35)
If praying for wealth was a practice to be condemned, then a Prophet
praised by Allah in the Qur'an would not have done so. Indeed, the
Qur'an states that Allah answered his prayer. As the verse below
indicates, Allah always mentions Prophet Sulayman (pbuh) with praise:
And to Dawud We gave Sulayman. What an excellent servant! He truly
turned to his Lord. (Surah Sâd, 30)
Prophet Sulayman (pbuh) is not the sole example, for Allah also
granted authority and power to his father, Prophet Dawud (David)
(pbuh), as well as great wealth to Prophet Ibrahim (pbuh) and his
family:
Or do they in fact envy other people for the bounty Allah that has
granted them? We gave the family of Ibrahim theBook and Wisdom, and We
gave them an immense kingdom. (Surat an-Nisa', 54)
As we see, Allah condemns any feelings of jealousy over the wealth He
grants to Muslims as a blessing. The Qur'an reveals that the Prophet
Muhammad (pbuh) was also enriched by Allah, for:
Did He not find you impoverished and enrichyou? (Surat ad-Duha, 8)
At this point, the difference between wealth as perceived by believers
and unbelievers arises: believers are conscious that only Allah, the
real owner of property, giveswealth, while unbelievers perceive wealth
as claiming ownership over property and disregard the fact that all
the property and wealth belongs to Allah. This divergence also
emergeswhen it comes to using property: believers spend their wealth
for good causes, whereas unbelieving property owners commonly seek to
"cause corruption in the land." (Surat al-Qasas, 77)
Wealth, glory, and authority are blessings that Allah bestows upon His
servants. The essential feature here is to use this wealth in the
proper way in order to give due thanks to Allah for them, to
constantly remember His favors, and thus to draw nearer to Him and
seek ways to earn His good pleasure. Indeed, Prophet Sulayman's (pbuh)
words below makes his intention clear:
And he said: "Truly do I love the love of good, with a view to the
glory of my Lord". (Surah Sâd, 32)
However, we need to remember that this life isa test sent to us by
Allah. The level of people's commitment and patience shows when they
are confronted with hardships and difficulties, for their reaction
reveals the profoundness of their faith. Thus, Allah may test people
with such difficulties as death, fear, hunger, poverty, and so on both
to reveal their steadfastness and other superior qualities and to
reward them. However, while showingpatience, Muslims must pray
constantly to Allah for relief, increase, and an expansion of
blessings. Furthermore, they have to ask for these blessings not only
for themselves but for allbelievers, and ask for vast resources so as
to glorify Allah's name. Thisis the attitude that most complies with
the Qur'anic stance.
However, it goes without saying that the criteria used to judge people
in Islam is not wealth, for poverty or wealth does not determine a
person's worth in Allah's sight. What matters is that believers spend
their means, whether abundant or scarce, in compliance with Allah's
good pleasure and ask for wealth only to spend for His cause.
Believers do not hoard possessions, for they avoid the fate awaiting
those who do, which theQur'an describes in the following verse:
As for those who hoard up gold and silver and do not spend it in the
Way of Allah, give them the news of a painful punishment. (Surat
at-Tawba, 34)
Believers enjoy spendingin Allah's cause just as they enjoy benefiting
from His blessings. From this stance, praying for wealth, possessions,
and fortune is an act of worship that brings rewards to sincere
believers. Allah promises to increase the believers'property provided
that they thank Him for them and spend it in His cause.

the Signs of the judgement day - , Three questions in the grave.

what are the trials of thegrave that we ask allah (saw) to save us from.
Praise be to Allaah.
Firstly:
When the son of Adam dies and his soul departsand he is placed in his
grave, then he is in the first stage of the Hereafter, because the
grave is the first of the stages of the Hereafter.
It was narrated that Haani' the freed slave of 'Uthmaan ibn 'Affaan
said: when 'Uthman ibn 'Affaan stood by a grave he would weep until
his beard became wet. It was said to him, "You remember Paradise and
Hell and you do not weep, but you weep because of this?" He said, "The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
'The grave is the first of the stages of the Hereafter; whoever is
saved from it, whatever comes afterwards will be easier for him, but
if he is not saved from it, what comes afterwards will beworse for
him.'" And the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "I have never seen any scene but the grave is more
frightening thanit." (Narrated by al-Tirmidhi, 2308; Ibn Maajah, 4567;
classed as hasan by al-Albaani in Saheeh al-Jaami', 1684).
Secondly:
The two angels who are charged with questioning come to himand ask him
what he used to believe in in this world, who was his Lord,what was
his religion and who was his Prophet. If he gives a good answer, that
is good, but if he does not answer them they inflict a severe and
painful beating on him.
If he was one of the righteous, angels with white faces come to
him,but if he was one of the evildoers, angels with dark faces come to
him. This is the fitnah or tribulation that he suffers.
It was narrated from 'Aa'ishah that the Prophet (peace and blessings
of Allaah be upon him) used to say, 'Allaahumma inni a'oodhu bika min
al-kasali wa'l-haram wa'l-maghram wa'l-ma'tham. Allaahumma inni
a'oodhu bika min 'adhaab al-naar wa fitnat il-naar, wa fitnat
il-qabri, wa 'adhaab il-qabri, wa sharri fitnat il-ghina wa sharri
fitnat il-faqair wa min sharri fitnat il-maseeh il-Dajjaal. Allaahumma
ighsil khataayaaya bi ma' al-thalji wa'l-baradi wa naqqi qalbi min
al-khataaya kama yunaqqa al-thawb al-abyad min al-danas, wa baa'id
bayni wa bayna khataayaaya kama baa'adta bayna al-mashriqi
wa'l-maghrib (O Allah! I seek refuge with You from laziness and old
age, and from debts and sins; from the torment ofthe Fire and from the
tribulation of the Fire, and from the tribulation of the grave and the
torment of the grave, and from the evil of the tribulation of wealth,
and from the evil of the tribulation of poverty, and from the evil of
the tribulation of the Dajjaal(Antichrist). O Allah! Wash away my sins
with the water of snow and hail, and cleanse my heart from sin as a
whitegarment is cleansed from filth, and put a great distance between
me and my sins, as great as the distance You have made between the
East and the West)."
(Narrated by al-Bukhaari, 6014).
Ibn Hajar said:
The phrase "from the tribulation of the grave" means the questioning
of the two angels.
Fath al-Baari, 11/177.
And al-Mubaarakfoori said:
"The tribulation of the grave" means confusion when answering the two angels.
Tuhfat al-Ahwadhi, 9/328
Thirdly:
With regard to the questions that the angels will ask in the grave,
this is explained clearly in the following hadeeth:
It was narrated that al-Bara' (may Allaah be pleased with him) said:
We went out with the Messenger of Allaah (peace and blessings of
Allaah be upon him) for the funeral of a man from among the Ansaar. We
came to the grave and when (the deceased) was placed in the lahd, the
Messenger of Allaah (peace and blessings of Allaah be upon him) sat
down andwe sat around him, as if there were birds on our heads (i.e.,
quiet and still). In his hand he had a stick with which he was
scratching the ground. Then he raised his head and said, "Seek refuge
with Allaah from the torment of the grave", two or three times. Then
he said, "When the believing slave is about to depart this world and
enter the Hereafter, there come down to him from heaven angels with
white faces like the sun, and they sit around him as far as the eye
can see. They bring with them shrouds from Paradise and perfumes from
Paradise. Then the Angelof Death comes and sits by his head, and he
says,'O good soul, come forth to forgiveness from Allaah and His
pleasure.' Then it comes out easily like a drop of water from the the
mouth of a waterskin. When he seizes it, they do not leave it in his
hand for an instant before they take it and put it in that shroud with
that perfume, and there comes from it a fragrance like the finest musk
on the face of the earth. Then they ascend and they do not pass by any
group of angels but they say, 'Who is this good soul?' and they
say,'It is So and so the son ofSo and so, calling him bythe best names
by whichhe was known in this world, until they reach the lowest
heaven. They ask for it to be opened to them and it is opened,and (the
soul) is welcomed and accompanied to the nextheaven by those who are
closest to Allaah, until they reach the seventh heaven. Then Allaah
says: 'Record the book of My slave in 'Illiyoon in the seventh heaven,
and return him to the earth, for from it I created them, to it I will
return them and from it Iwill bring them forth once again.' So his
soul is returned to his body and there come to him two angels who make
him sit up and they say to him, 'Who is your Lord?' He says, 'Allaah.'
They say, 'What is your religion?' He says, 'My religion is Islam.'
They say, 'Who is this man who was sent among you?' He says, 'He is
the Messenger of Allaah (peace and blessings of Allaah be upon him).'
They say, 'What did you do?' He says, 'I read the Book of Allaah and I
believed in it.' Then a voice calls out from heaven, 'My slave has
spoken the truth, so prepare for him a bed from Paradise and clothehim
from Paradise, and open for him a gate to Paradise.' Then there comes
to him some of itsfragrance, and his grave is made wide, as far as he
can see. Then there comes to him a man with a handsome face and
handsome clothes, and a good fragrance, who says, 'Receive the glad
tidings that will bring you joy this day.' He says, 'Who are you? Your
face is a face whichbrings glad tidings.' He says, 'I am your
righteous deeds.' He says, 'O Lord, hasten the Hour so that I may
returnto my family and my wealth.' But when the disbelieving slave is
about to depart this world and enter the Hereafter, there come down to
him from heaven angels with black faces, bringing sackcloth, and they
sit around him as far as the eye can see. Then the Angel of Death
comes and sits by his head, and he says, 'O evil soul, come forth to
the wrath of Allaah and His anger.' Then his soul disperses inside his
body, then comes out cutting the veins and nerves, like a skewer
passing through wet wool. When he seizes it, they do not leave it in
his hand for an instant before they take it and put it in that
sackcloth, and there comes from it a stench like the foulest stench of
a dead body on the face of the earth. Then they ascend and they do not
pass by any group of angels but they say, 'Who is this evil soul?' and
they say, 'It is So andso the son of So and so, calling him by the
worst names by which he was known in this world, until they reach the
lowest heaven. They ask for it to be opened to them and it is not
opened." Then the Messenger of Allaah (peace and blessings of Allaah
be upon him) recited (interpretation of the meaning):
"for them the gates of heaven will not be opened, and they will not
enter Paradise until the camel goes through the eye of the needle"
[al-A'raaf 7:40]
He said: "Then Allaah says, 'Record the book ofMy slave in Sijjeen in
the lowest earth, and return him to the earth, for from it I created
them, toit I will return them and from it I will bring them forth once
again.' So his soul is cast down." Then the Messenger of Allaah
(peace and blessings of Allaah be upon him) recited the verse
(interpretation of the meaning):
"and whoever assigns partners to Allaah, it is asif he had fallen from
the sky, and the birds had snatched him, or the wind had thrown him
toa far off place"
[al-Hajj 22:31]
He said: "Then his soul is returned to his body, and there come to him
two angels who make him sit up and they say to him, 'Who is your
Lord?' He says, 'Oh, oh, I don't know.' They say, 'What is your
religion?' He says, 'Oh, oh, I don't know.' Then a voice callsout from
heaven, 'Prepare for him a bed from Hell and clothe him from Hell, and
open for him a gate to Hell.' Then there comes to him someof its heat
and hot winds, and his grave is constricted and compresses him until
his ribs interlock. Then there comes to him a man with an ugly face
and ugly clothes, and a foul stench, who says, 'Receive the bad news,
this is the day that you were promised.' He says, 'Who are you? Your
face is a face which forebodes evil.' He says, 'I am your evil deeds.'
Hesays, 'O Lord, do not let the Hour come, do not let the Hour come.'"
Narrated by Abu Dawood, 4753; Ahmad, 18063 – this version was narrated
by him. Classed as saheeh by al-Albaani in Saheeh al-Jaami', 1676.
The correct view is that the two angels will only question the
deceased inhis grave about matters of Tawheed (monotheism) and
'aqeedah (belief). This is quite clear.
*- visit for usefull, Islamic & General Articles
-http://aydnajimudeen.blogspot.com/?m=0 -

the Signs of the judgement day - , Is it true that the Day of Judgement will come on a Friday, 10thMuharram?.

regards to the day of judgement. from what i have read in the
sahih(accurate) hadith itis stated that the day of judgement will come
on friday(10th moharram).My question is if it is friday in saudi
arabia then it will be another day in USA and so on....so basically it
is never friday all over the world at one time...please answer, this
has been troubling me for sometime.
Praise be to Allaah.
Everyone who gives a specific time or date for the onset of the Day of
Judgement is a fabricator and a liar. Theonset of the Day of
Resurrection is the "Hour" of which Allaah says (interpretation of the
meaning):
"They ask you about theHour (Day of Resurrection): 'When willbe its
appointed time?' Say: 'The knowledge thereof is with my Lord (Alone).
None can reveal its time but He'" [al-A'raaf 7:187]
But when the Day of Resurrection comes, at the time which is knownto
Allaah, which will be aFriday, then the system of this universe, with
its night and day, sun and moon and stars, will be changed. We do not
know whether the America which exists today will exist then or not,
for Allaah is Able to destroy whichever of these nations He wills
before the Day of Resurrection, for Allaah is Able to do all things.

Maintaining the ties of kinship

various Hadeeth of the Prophet, , call strongly for the upholding of
kinship ties and encourage this by offering worldly and religious
rewards.
There is no doubt that a society whose members maintain family
relations and treat each other mercifully forms an invincible fortand
a fortified castle. It produces close-knit families and a solid social
structure that provides the world with leaders, instructors, thinkers,
teachers, callers and reformers, who carry the torches of guidance to
their nation and all of humanity.
This article focuses on upholding good relations with kindred, which
is among the greatest and noblest morals.
Definition
Kinship ties refer to a person's bond with his paternal and maternal
relatives; and, maintaining them implies being good and kind to one's
relations in both words and deeds. This includes visiting them, asking
after them, supporting the needyamong them and helping them with their
affairs.
There are many virtues of upholding kinship ties, as doing so is:
1- A sign of faith: Abu Hurayrah narrated that the Prophet, , said:
"Whoever believes in Allaah and the Last Day should behospitable to
his guest; and whoever believes in Allaah and the Last Day should
maintain his kinship ties; and whoever believes in Allaah and the Last
Day, should speak well or remain silent." [Al-Bukhaari] In this
Hadeeth, the Prophet, , referred to three things that make people
cooperate with and love each other: extending a warm welcome to
visitors, preserving the ties of kindred andusing kind words. In fact,
he, , established a connection between these qualities and faith, in
effect, saying that anyone who believes in Allaah The Almighty and the
Last Day does not sever his kinship ties; and, that is because
maintaining kinship ties is a sign of faith.
2- A cause for increased blessings in one's provisions and age: All
people want to have a luxurious and prolonged life, because the desire
for possessions and life aretwo basic instincts in every human being.
Therefore, whoever wants to achieve this should have good relations
with his or her family, as Anas narrated that the Prophet, , said:
"Whoever loves to be granted ample provisions and a long life, should
maintain good ties with his or her relatives." [Al-Bukhaari]. In a
different wording, 'Ali related that the Prophet, , added that if such
aman also "desires to be [..] protected against an evil end [of life],
let him fear Allaah The Almighty and maintain good ties with his
relatives." [Al-Bazzaar and Al-Haakim]
3- A reason for Allaah The Almighty to also maintain ties with a
servant and honor him or her: 'Aa'ishah related that the Prophet, ,
said: "The womb [i.e., ties of kinship] is suspended from the throne
[of Allaah The Almighty], saying: Whoever preserves me, Allaah will
uphold ties with him [or her] and he who severs me, Allaah willsever
the bond with him." [Muslim] Allaah The Almighty positively responds
to this plea, thereby treating with kindness those who keep good
relations with family and cutting off those who do not. And,
certainly, it would be horrible for a weak, helpless slave if Allaah
The Almighty severed ties with him.
4- A factor that enables one to be admitted to Paradise: The Prophet,
, said: "O people exchange greetings (i.e., say: 'As-salaamu 'Alaykum'
(peace be on you) to one another), feed people, maintain kinship ties
and pray at night when others are asleep, so that you may enter
Paradise in peace." [Ahmad, At-Tirmithi and ibn Maajah]
Maintaining ties of kinship does not mean visiting, helping or serving
one's relatives in return for similar deeds on their part. True
upholding of family relations is to do so with those kith and kin who
sever their bondwith us. Thus, it refers to visiting relatives who do
not visit us, and being good to those who wrong us. 'Abdullaah ibn
'Amr ibn Al-'Aas narrates that the Prophet, , said: "A man who
perfectly maintains the ties of kinship is not he who recompenses the
good done to him by his relatives; rather, he is the one who is on
agreeable terms with those kin who have severed [their] bond with
him." [Al-Bukhaari]
In another Hadeeth on the authority of Abu Hurayrah it was mentioned
that a man came to the Prophet, , and said: "I have relatives whom I
maintain ties with, but they cut me off, and I treat them kindly, but
they deal badly with me. I am gentle with them, but they are harsh to
me.'' The Messenger of Allaah, , replied: "If you are as you say, it
is as if you are feeding them hot ashes; you will have a supporter
from Allaah against them, as longas you continue to act the way you
are." [Muslim]
Imaam An-Nawawi said: "Hotashes are used as a metaphor to demonstrate
that such relatives bear as much guilt as the pain and agony
experienced by the person who eats them. As for theone who treats such
relatives kindly, there is no argument against him, rather they are
the ones who commit a grievous sin by mistreating and harming him."
Moreover, this Hadeeth is a consolation for the many who are afflicted
with rude relatives; in their repayment of evil with good and the
former's meeting their wickedness with goodness, it is evident that it
is only the

The Salam is the payment in advance

The salam is payment in advance with delaying the receipt of the sold
item. The Muslim faqihs (jurists) define the salam as: "A contract
according to which the price of a clearly defined item is paid in
advance atthe place of concluding the contract, and the sold item is
to be received later."
This kind of transactions is permissible according to the Quran, the
Sunnah (Prophetic Tradition) and the consensus of Muslim scholars.
What proves that is what Allaah, The Exalted, Says (what means): {O
you who have believed, when you contracta debt for a specified term,
write it down...} [(Quran 2: 282]
Ibn 'Abbaas says: "I testify that Allaah has made lawful to
us(Muslims) to pay in advance for the price of a thing to be delivered
later after a specified term. He then recited this above-mentioned
verse."1
When the Prophet arrived at Madeenah and found its people paying in
advance the price of fruits to be delivered later after a year, two or
three, he said: "Whoever pays in advance the price of a thing - (or
"...of fruits..." according to another narration) - to be delivered
later should pay it for a specified measure at specified weight for
aspecified period." [Al-Bukhaari and Muslim]
This Hadeeth proves that the salam is permissible when these
conditions are fulfilled. Besides, Ibnul-Munthir and other scholars
report that scholars uniformly agree that the salam is permissible3.
Moreover, people need the salam, since one of the parties of the
transaction may be in need for being paid the price of an item in
advance while the other may be in need for buying an item for a cheap
price.
In addition to the conditions of selling, there are some conditions
necessary for validating the salam:
First: The sold item whose price isto be paid in advance must have
definite properties. This is because items whose properties cannot be
defined undergo many changes, which causes disputes between the two
parties of the sale (at the time of receiving the sold item).
Thereupon, the salam is not valid in items whose properties may
change, such as pulses, leather, utensils and jewels.
Second: The kind and the class of the sold item must be defined. For
example, if the sold item is wheat, the kind must be defined, which is
wheat here, and the class of that wheat must be defined such as
As-salamuni (a type of wheat).
Third: The sold item must be a specified quantity, weight or measure.
This is according to the meaning of the Hadeeth in which the Prophet
says: "Whoever pays in advance the price of a thing to be delivered
later shouldpay it for a specified measure or aspecified weight and
for a specified period." [Al-Bukhaari and Muslim]
Besides, if the quantity of the sold item is unspecified, it becomes
difficult to be exact.
Fourth: There must be a specified period for receiving the sold item.
This is because the Prophet says in the above-mentioned Hadeeth,
"...for a specified period." Besides, Allaah, Exalted be He, says
(what means): {O you who have believed, when you contract a debt for a
specified term, write it down...} [Quran 2: 282]
With regard to this issue, both the Hadeeth and the noble verse state
that in the salam both parties agree to the condition stating that the
sold item is to bedelivered later according to a specified period
known to both of them.
Fifth: The item sold must be present when the time of reception is
due, in order to be delivered at the stipulated time. Thereby, if that
item is not available when its time of delivery is due, the salam does
not become valid, such as paying the price of ripe dates and grapesin
advance and stipulating that the sold item be delivered in winter,
(such crops are not available at such a time).
Sixth: The price of the sold item must be paid fully in advance at the
time of concluding the contract. This is according to the Hadeeth in
which the Prophet ( ) says: "Whoever pays in advance the price of a
thing to bedelivered later should pay it for a specified measure..."
In this connection, Imaam Ash-Shaafi'i said: "The transaction of the
salam is not valid, except when the price is paid in advance and
before the two parties (the seller and the buyer) leave the place
where theyhave concluded the transaction. Besides, if the price of the
sold item is not paid at the time of concluding the contract, it will
beregarded as selling a debt for a debt, which is impermissible."
Seventh: The sold item is not to be specific (e.g. a certain house or
a specified tree). Rather, it should be regarded as a debt in the
seller's liability. Thereby, the salam is not valid when specifying a
certain house or a certain tree to be given, because this tree or
house may get damaged before being delivered to the buyer. In this
way, the desired purpose for which the salam has been decreed will not
be fulfilled.
Besides, the delivery of the sold item is to be in the same place
where the contract of the salam has been concluded, if possible.
Ifthis place is not fit for delivery (e.g. they concluded the contract
at a certain spot on land or at sea), then the place of delivery must
be mentioned in the contract. Moreover, if the two parties agree on
the place of delivery, the salam becomes permissible. Otherwise, they
must resort to the place where the contract has been concluded, for it
was fit for concluding the transaction from the start, as mentioned
before.
One of the rulings on the salam isthat it is impermissible to sell
theitem sold according to the salam to someone else (by the buyer)
before it is received. This is because the Prophet ( ) forbade selling
foodstuffs before receiving them4. In this case, the hawalah5 is
invalid, since the hawalah is only valid regarding a stable debt while
the salam can then be annulled.
Another ruling on the salam is that if the sold item is not present or
available at the due time, such as in cases when the trees have not
born fruits at the year of delivery, the one who has paid for the item
in advance may choose whether to wait until the fruits are available,
or he may askfor annulling the contract and ask for the money he has
paid. This is because in case the contract is annulled, it is
obligatory for the seller to repay the price paid in advance. If the
payment given by the buyer against the sold item is damaged, a
compensation for it must be paid. And Allaah, Exalted be He, knows
best.
In fact, allowing such a kind of transactions is a sign of the
facilitation and benevolence by which our Sharee'ah is characterized.
This is because thesalam facilitates many things for people and helps
them do what benefits them. Besides, the salamdoes not involve ribaa'
or the like of other forbidden transactions. All praise is due to
Allaah for the facilitation He grants.
Endnotes
1. Al-Hakim (3189) [2/342], Al-Bayhaqi (11081) [6/30] and 'Abur-Razzaq
(14064) [8/5].
2. Al-Bukhaari (2239) [4/540] and Muslim (4094) [6/42]. See also
Al-Bukhari (2253) [4/457].
3. See: "Al-Ijma ' " [p. 54]
4. Ahmad (15253) [3/402] and An-Nasaa'i (4610) [7/329].
5. Hawalah: The transference of a debt from the liability of the
debtor to the liability of another

The ethical framework for a Muslim investor

Money, money, money. Doesn't it make your head spin sometimes?Think of
all the things you can do if you just had a little more…
Unfortunately, this compelling greed and need sometimes drivesus to
make financially unsound decisions, and worse still, even un-Islamic
ones. The following article outlines various aspects ofIslamic
financial dealings, from paying the one you hire to what not to pay
when you owe someone. There are so many evidences with regard to
Islamic finance that they cannot and must not be ignored. If you ever
intend to spend another dollar, you must read on.
The Hirer and the Laborer
Nothing bonds employees to their place of work more than the
fulfillment of their contractual rights, including receiving their
wages on time – such treatment fosters loyalty and a sense of
belonging as well as financial security for themselves and their
family. The Prophet said: "Give the laborer his wages before his sweat
dries away." [Ibn Maajah]. He gave a stern warning to those who do not
meet their obligations by saying: "Allaah Almighty Said (what means):
'I will be an opponent to three types of people on the Day of
Resurrection: one who makes a covenant in My name, but proves
treacherous; one who sells a free person and eats his price and onewho
employs a laborer and takes full work from him, but does not pay him
for his labor.'" [Al-Bukhaari].
Our Wealth and Charity
However, the highest among the list of financial obligations is thatof
our obligation toward our Creator. The rich begin to fulfill this
obligation by giving Zakaah to the poor and they continue the
fulfillment by giving charitable donations whenever needed. Fulfilling
one's obligationtowards Allaah purifies the capital from inadvertent
errors and suspicion, as well as purifies the soul from stinginess and
selfishness.
Charity does not eat away capital,rather it increases it. On the
otherhand, withholding Zakaah is a direct reason for bankruptcy. When
people withhold Zakaah, Allaah withholds rain from them and if it were
not for the sake of preserving cattle and wildlife, therain would
cease altogether. Evidence abounds on these issuesfrom both the Quran
and Sunnah.
Allaah Says (what means): "… Andthose who hoard gold and silver and
spend it not in the way of Allaah – give them tidings of a painful
punishment. The Day when it (the gold and silver whose Zakaah was not
paid) will be heated in the Hellfire and seared therewith will be
their foreheads, their flanks and their backs, (it will be said),
'This is what you hoarded for yourselves,so taste what you used to
hoard.'" [Quran 9:34-35].
Allaah also Says (what means): "And those within whose wealth is a
known right (Zakaah). For thepetitioner and the deprived." [Quran
70:24-24].
And in another verse, Allaah Says (what means): "Take, (O Muhammad),
from their wealth a charity by which you purify them and cause them
increase, and invoke (Allaah's blessings) upon them. Indeed, your
invocations are reassurance for them. And Allaah is Hearing and
Knowing." [Quran 9:103].
The Prophet said: "No owner of treasure who does not pay Zakaah (would
be spared) but (his hoard) would be heated in the Hellfire. These
would be made into plates and with these, his sides and his forehead
would be cauterized till Allaah pronounces judgment among Hisservants
during a Day, the extent of which would be fifty thousand years. He
would then see his path, leading either to Paradise or to Hellfire…"
[Muslim].
One has only to regard the effect that Zakaah has on society to
recognize its importance. The money is paid by the rich in orderto
fulfill their obligation towards Allaah, and then used by the poorto
relieve their suffering. In a society where giving and receiving are
carried out in good faith, the poor live peacefully with the rich in a
flourishing and stable solidarity. The Prophet gave an example of this
society by saying: "When the Ash'arites run short of provisions in the
campaigns or run short of food for their children in Al-Madeenah, they
collect whatever is with them in a cloth and then partake equally from
one vessel. They are from me and I am from them." [Al-Bukhaari].
Avoiding Ribaa (Interest)
A careful analysis of the history ofcivilizations reveals a common
root to all turmoil and political unrest – and that root is usury.
This is the reason why Islam tookan extremely firm stand on the issue
of interest.
Muslim investors should be extremely careful to avoid engaging in
transactions involving interest or in any transaction involving
interest masquerading as a seemingly lawful transaction.
Allaah forbade interest and threatened those who take it with severe
punishment, when He Says (what means):
"Those who consume interest cannot stand (on the Day of Resurrection)
except as one stands who is being beaten by Satan into insanity. That
is because they say: 'Trade is (just) like interest.' But Allaah has
permitted trade and has forbidden interest. So whoever has received an
admonition from his Lord and desists may have what is past, and his
affair rests with Allaah. But whoever returns (to dealing in interest
or usury) – those are the companions of the Fire; they will abide
eternally therein. Allaah destroys interest and gives increase for
charities. And Allaah does not like every sinning disbeliever." [Quran
2:275-276].
Allaah Almighty declared war against those who take interest and
encouraged lenders to be patient with borrowers to the point of
absolving them from all, or part, of the loan in the following verse,
when He Says (what means):
"O you who have believed, fear Allaah and give up what remains (due
to you) of interest, if you should be believers. And if you donot,
then be informed of a war (against you) from Allaah and His Messenger.
But if you repent, youmay have your capital – (thus) you do no wrong,
nor are you wronged. And if someone is in hardship, then (let there
be) postponement until (a time of) ease. But if you give (from your
right as) charity, then it is better for you, if you only knew."
[Quran 2:278-281]
Islam's ruling on taking interest is very straightforward and severe.
It is considered to be one of the seven mortal sins. The Prophet said:
"Avoid the seven great destructive sins." Thepeople inquired: 'O
Allaah's Messenger! What are they?' He said: 'To join others in
worship along with Allaah, to practice sorcery, to take the life which
Allaah has forbidden except for a just cause (according to Islamic
law), to eat up Ribaa (usury), to eat up an orphan's wealth, to show
one's back to the enemy and fleeing from the battlefield at the time
of fighting; and to accuse chaste women, who do not have any unchaste
thoughts and are good believers.'" [Al-Bukhaari].
The Prophet went on to cursethe taker of interest, its payer and also
the one who records it, including the two witnesses. He said: "They
are all equal." [Muslim].
The Prophet further said: "This night I dreamt that two men came and
took me to a holy land whence we proceeded on tillwe reached a river
of blood, where a man was standing, and on its bank was standing
anotherman with stones in his hands. The man in the middle of the
river tried to come out, but the other threw a stone in his mouthand
forced him to go back to his original place. So, whenever he tried to
come out, the other man would throw a stone in his mouth and force him
to go back to his former place. I asked: 'Whois this?' I was told:
'The person inthe river used to eat Ribaa.'"