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Friday, April 5, 2013

Women's Issues > - Can I pray with makeup on

Question:
Can women wear makeup after wudu and then pray?
Answer:
In the name of Allah, Most Gracious, Most Merciful
You can pray with make-up on if you are sure that it is pure. Since
some make-up products contain impurities, you need to make sure that
the one you put on does not contain any impure ingredients.
And Allah Most High knows best.

Women's Issues > - Difference in way of life in our marriage

Question:
My problem has been hurting me since I got divorced. My husband and I
have had issues since the beginning of our marriage. We disagreed on
many things getting into themarriage like how big the wedding should
be. If getting a ring was the right thing to do. How big should
thehouse we're buying going to be. I know these could be very trivial
issues compared to many disasters in the world and I realize this now
but the point is we entered this marriage with many stresses. I know I
wanted more than what he wanted to give but like any girlin my
position I had many suitors ask for my hand with great offers. I
picked one and hoped he will giveme what I want. We had nikah right
away after the engagement and it lasted for a year before the wedding.
I felt helpless because I was already married and I wondered had I
stayed engaged , would he have granted me my wisheswith much of a
struggle. We have a beautiful child now but we are divorced. We kept
having issues from his mother--incredible interferencein all of our
affairs...where we live, when we should have a kid, how much money my
husband should spend on me and so forth. My other issue with my
husband is that I put on hijab right before I met him. We met and got
married. I felt that hijab got me into this mess. Now I'm accepting
the qadar of Allah more that I ever did before and I'm hoping for a
better life. He handled his mother's issues he says but the
remainingissue is how religious Iam. I don't and never smoked or drank
or dated. I alhamdullilah am very pretty and I know that I could do
all of that and have funbut I don't want to. Allah's path is better
that any other. I just can't wear the hijab anymore. I emotionally and
physically suffer when I go out with it. I tried personal and family
counseling to fix this problem but we got nowhere we got divorced at a
time of anger. I asked for the divorce and he gave it to me. Now we
both regret it and want to get back together but the deciding factor
is me wearing hijab. He says that he won't expect much from me but he
needs some minimums and hijab is one of them. I really really
understand his point of view and he has every right to feel that way
but I'm really confused. I told him that I always tried to force
myself to do things for him so we won't destroy this marriage but this
timeI'm having such a hard time and I am not good at explaining my
feelings. He asked me to stay with my parents until I have figured out
what I will do about hijab and based on that he will decide whether we
should stay together or not meaning divorce if I take it off. I am
lost. I don't want tobreak this family and I don't want to suffer
everyday. I pray and ask for guidance believe me and I will continue
to do that butfor the mean time what do I do? I think sometimes why
couldn't he be more reasonable with me. Out of all of his friends he
one of the most strict ones I've met and yet he enjoys his life too. I
feel that my decision will affect my life, his and our son's and it
won't be pretty. I know I must have confused you already and I swear
I'm much more confused than I ever was. Many women don't wear hijab
but they aren't necessarily not religious. He has no faith in me now
and doesn't trust that I can be a good wife. I went through a lot with
himand what got to me the most is how ready he was to divorce me
whenever we had an issue. I hope your answer will guide me a little.
Answer:
In the Name of Allah, Most Gracious, Most Merciful
Dear Sister,
Assalamu alaikum,
Thank you for your question.
Given the seriousness of the situation, I strongly urge you and your
husband to seek marriage counseling.
There are only a few observations I can offer based on what I could
understand of your situation:
1. You and your husband have a child together. You owe it to your
child to consider the impact of a broken home on his future. Areyour
and your husband's issues irreconcilable?
2. You seem to be very conflicted about the purpose and status of
hijab. Hijab is a command from Allah Most High. To make the hijab a
bone of contention between you and your husband is a mistake. Are you
really prepared to sacrifice your marriageover hijab?
3. There are obviously deeper issues than whether or not to wearhijab.
You and your husband appear to have some compatibility issues that
absolutely must beresolved before you goany further.
4. There are valuable lessons that can be learned from this situation.
You and yourhusband need to decide if you can make a fresh start. (I'm
assuming the divorce isnon-finalized). You both need to make the
Guidance Prayer and mutually agree to seek marriage counseling tohelp
you work throughthese issues.
5. You both need to change the way you handle conflict. Threatening
divorce every time an issue crops up is unhealthy and, from a fiqh
perspective, risky. I pray you can work things out.

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Fathwa, - One or two drops of blood are not consideredmenstruation

Question
My wife did not menstruate for three months. The pregnancy test she
underwent revealed that she was not pregnant. About two weeks ago, a
drop of brownish fluid was discharged and we expected menstruation
thereafter. However, she neither menstruated nor discharged other
drops or anything else.We waited for four days and then she made Ghusl
and I had sexual intercourse with her. Is this intercourse lawful
under Sharee'ah? Are we required to make Kaffaarah (expiation)? What
should we do now?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
Scholars unanimously agree that there is no limit for the maximum
period of purity (when she is not menstruating). A woman could remain
pure (not menstruating) for months, and even for years. Consequently,
yourwife is required to observe prayer and fasting. You are permitted
to have sexual intercourse with her, because she is like other
non-menstruating women.
The brownish drop of blood which was discharged is not considered
menstruation.That is because the scholars stated that the minimum
amount of blood to be considered menstruation is one gush. As-Saawi a
Maaliki scholar, said: " Ghusl becomes obligatorywhen a woman
discharges a gush of blood. As such, fasting is rendered invalid and
she is required to make up for that day. Nevertheless, in 'Iddah
(post-marriage waiting period) and verifying that the woman is not
pregnant, blood is not considered menstruation unless it continues
throughout the day or for a considerable part ofthe day. "
Consequently, one or twodrops of blood are not considered
menstruation.Your wife is required to make up for any prayers and
fasting which she abandoned for this reason. Allaah Knows best. -
< - ▓███▓ - "Published by, M NajimudeeN Bsc - INDIA|®|- - - - *
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Fathwa, - A widow shaves her pubic hair during the ‘Iddah

Question
Is a widow permitted to shave her pubic hairduring the 'Iddah
(post-marriage waiting period)?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
A widow is permitted to shave her pubic hair during the 'Iddah, since
itis one of the Sunan of Fitrah (acts of natural disposition). Abu
Hurayrah narrated that the Prophet , said:" The acts of Fitrah are
five: circumcision, shaving the pubic hair, trimming the mustache,
clipping the nails and plucking the armpit hair. " [Al-Bukhaari and
Muslim]
Talking about the widow's status during the 'Iddah, Ibn Qudaamah said
in Al-Mughni: " She is allowed to cleanse herself by clipping her
nails, plucking the armpithair and shaving hair which is recommended
to be shaved under Sharee'ah. "
A widow is prohibited to do anything that featuresbeautification and
adornment during the 'Iddah. Shaving the pubichair, however, is a
concealed matter and there is no beautificationinvolved. Allaah Knows
best. - < - ▓███▓ - "Published by, M NajimudeeN Bsc -
INDIA|®|- - - - * - Translator:: http://translate.google.com/m/
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Fathwa, - Shaving the beard of the insane – a Sharee‘ah viewpoint

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"Published by, M NajimudeeN Bsc - INDIA|®|"- - - - *-Translator:->
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Question
What is the Sharee'ah ruling on shaving the beard of the insane?
Please advise. May Allaah Reward you.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
It is proved that the Messenger of Allaah , said:
" Let the beards grow and trim the mustaches… " [Al-Bukhaari]
" Shave mustaches and letthe beards grow… " [Muslim]
If others shaved the beard of an insane person, this is impermissible
because it contradicts the commandof the Messenger of Allaah , and
involves help to do what is prohibited. Nevertheless, if keeping the
beard of this insane person is harmful to him, as when there are
impurities or insects in it, it is permissible to shave it for him in
order to ward off harm.
On the other hand, if the insane person does this by himself while he
is unaware, he is excused because he is not eligiblefor the Sharee'ah
address. It is narrated that the Prophet , said:" The pen is lifted
from three (they are not held accountable): the sleeping person until
he wakes up, the young person until he attains the age of puberty and
the insane person until he regains his sanity. " [Ahmad, Abu Daawood
and Al-Bayhaqi] Allaah Knows best. - - ▓███▓ Translator:->
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The way that unbelievers strive to struggle against Allah is a miracle created by him

- < - < - "Published by, M NajimudeeN Bsc - INDIA|®|- - - -
* - Translator:: http://translate.google.com/m/ - - - - >
- > If someone denies Allah, if he does not believe in
Creation and is reluctant to believe that this world will come to an
end and that he will be recreated with death and exist for all
eternity, if he thinks that all he has belongs to this world, then
this person will have a frightening and terrifying wait. He seeks to
give the impression he is unaware of this. He will maintain that his
purpose is to enjoy the things of this world. He will say he never
thinks about tomorrow and lives only for the moment. Yet
subconsciously he is still worried about "ceasing to exist." The life
of this world, which he believesin as an absolute entity, will
increasingly abandon him. Death is approaching. And after death,
according to his own superstitious belief,there is only non-existence.
This really terrifies that person.
The terror of someone who denies Allah is not limited to the fear of
ceasing to exist. Everything is equally terrifying for someone who
denies Creation, imagines that everything came into being
spontaneously and that the universe and he himself are both entirely
haphazard. Under his feet there is a thin crust over boiling magma,
while the Earth revolves at great speed in the vastness of space. If
everything were a coincidence, as he believes, then a meteor would
inevitably one day collide with the Earth, and the Earth would be
shattered in a moment with gigantic tremors. Any of the billions of
delicate balances that make the Earth hospitable to life could
similarly be eliminated. Therefore, just about everything represents a
threat and source of anxiety for such a person. The heart he believes
beats by chance, the veins he believes carry nutrients to the body by
chance and the eyes he believes see by chance are all in danger at
every moment.
These are the people who, as stated in a verse,believe that the life
of this world is all they possess: "What is there but our life in the
dunya? We die and we live and we will not be raised again." (Surat
al-Muminun, 37)
The aim behind such people's denial is to make the greatest use ofthe
life of this world, no matter how great their fear and terror.
Therefore, one would expect such a person to do all he can and use all
the means at his disposalto remain, in his own eyes at least, in this
world he imagines to be a random one, to strive to that end alone. But
that is not what happens. The great majority of such people MOBILIZE
ALL THEIR MEANS TO OPPOSE MUSLIMS, and not to stay alive or to enjoy
earthly pleasures. This is an astonishing state of affairs. It is
amazing how they expend all the power, money and means they would
appear to acquire in the life of this world, in short, everything
given them by Allah, SOLELY in order to oppose Him andHis religion and
to weaken and inflict suffering on Muslims, in their own eyes at
least.
Our Almighty Lord has revealed this in verses:
When We let people taste mercy after hardship has afflicted them,
immediately they plot against Our signs. Say: "Allah is swifter at
plotting." Your plotting is recorded by Our Messengers. (Surah Yunus,
21)
When unbelievers, who see and appreciate the might of Allah in times
ofdifficulty, attain well-being they imagine that the mercy bestowedon
them from His own Grace by Allah is actually theirs, and they then
stupidly direct all their energies to striving against Muslims in the
belief that their power and well-being belong to them. Allah creates
these people specially in order to test Muslims. Their Creation in
this way is one of the greatest proofs of the existence of Allah.
Almighty Allah Has Spoken of this Attitude of Unbelievers in Verses
Almighty Allah reveals in the Qur'an how some unbelievers unwilling to
live by the moral values of the Qur'an will use all their power to
strive against Him and Muslims.Some of these verses read:
When those who are unbelievers were plotting against you to imprison
you or kill you or expel you: they were plotting and Allah was
plotting, but Allah is the Best of Plotters. (Surat al-Anfal, 30)
Allah desires to turn towards you, but those who pursue their lower
appetites desire to makeyou deviate completely. (Surat an-Nisa', 27)
Those who prefer the life of this world to the Hereafter, and bar
accessto the way of Allah, wanting to make it crooked; they are
greatly misguided. (Surah Ibrahim, 3)
There was a group of nine men in the city causing corruption in the
land and not puttingthings right. They said, 'Let us make an oath to
one another by Allah that we will fall on him and his family in the
night and then say to hisprotector, "We did not witness the
destruction of his family and we are telling the truth."' They hatched
a plot and We hatched a plot while they were not aware. (Surat
an-Naml, 48-50)
They swore by Allah withtheir most earnest oaths that if a warner came
to them they would be better guided than any other community. But then
when a warner did come to them, it only increased their aversion,shown
by their arrogance in the land and evil plotting. But evilplotting
envelops only those who do it. Do they expect anything but the pattern
of previous peoples? You will not find any changing in thepattern of
Allah. You will not find any alteration in the pattern of Allah.
(Surah Fatir, 42-43)
You who believe! do not take any outside yourselves as intimates. They
will do anything to harm you. They love what causes you
distress.Hatred has appeared outof their mouths, but what their
breasts hide is far worse. We have made the signs clear to you if you
use your intellect. There you are, loving them when they do not love
you, even though you believe in allthe Books. When they meet you, they
say, 'We believe.' But when they leave they bite their fingers out of
rage against you. Say, 'Die in your rage.' Allah knows what your
hearts contain. If something good happens to you, it galls them. If
something bad strikes you, they rejoice at it. But if you are
steadfast and have taqwa, their scheming will not harm you in any way.
Allah encompasses what they do. (Surah Al 'Imr'an, 118-120)
Among people there is one who argues about Allah without knowledge or
guidance or any light-giving Book,turning away arrogantly, to misguide
people from the Way of Allah. He will be disgraced in this world and
on the Day of Resurection We will make him taste the punishment of the
Burning. (Surat al-Hajj, 8-9)
Do you not see that Allahhas subjected to you everything in the
heavens and earth and has showered His blessings upon you,
bothoutwardly and inwardly? Yet there are people who argue aboutAllah
without knowledge or guidance or any illuminating Book. (Surat
al-Luqman, 20)
... The demons inspire their friends to dispute with you. If you
obeyed them you would then beassociaters. (Surat al-An'am, 121)
The people of Noah denied the truth before them, and the
Confederates after them.Every nation planned to seize its Messenger
and used false arguments to rebut the truth. So I seized them, and how
was My retribution! (Surat al-Ghafir, 5)
Those who argue about the signs of Allah without any authority coming
to them do something hateful in thesight of Allah and in the sight of
the people who believe.That is how Allahseals up the heart of every
arrogant oppressor. (Surat al-Ghafir, 35)
Unbelievers Never Take Any Pleasure from the Transitory Joys of This World
Our Almighty Lord reveals in the Qur'an that He has created the life
of this world as a bauble, a temporary abode, a short-term benefit, a
thing of distraction. People who imagine the life in this world alone,
denying Allah and the Hereafter, may initially appear to enjoy the
adornments and transitory pleasures of the life of this world and to
live the life of thisworld in the delight and happiness they desire.
The truth is very different, however.
This world is a very frightening and terrifying place for people who
deny Allah for the sake of living the life of this world moment by
moment. These people life with the anxiety of ceasing toexist at any
moment of every day. Even a dead fly reminds them of the death that
will inevitablybe coming their way. Death is the worst terror for
them. Because this world, which they imagine to be all they possess,
will be taken from them and not a trace will remain of theirown
existence. How can a person possessed of such knowledge possiblyenjoy
the moment he is living? Of course, he cannot.
Someone who thinks he will cease to exist is in fact caused great
uneaseby everything he should enjoy in this world. Even if he has tons
of gold, possessing and spendingit will definitely cause him huge pain
and trouble. Everything, listening to music, eating, spending time in
places of entertainment. Going on holiday, traveling, spending time in
a restaurant with friends, getting married,buying a car or a house or
land, in short all the blessings he possesses inthis world, will
inevitably make him unhappy. Since he believes he came into being by
chance and is uncontrolled he will feel unbelievable unease
andanxiety. Worrying about ceasing to exist is worse than all other
concerns. To think for a single moment that he will cease to exist is
enough for all his happiness to fly away. The moment heis living and
his very life will have no meaning. That will cause all the things he
believes will make him happy to anger him instead. Musicwill annoy
him, and places of entertainment and accumulating possessions. Getting
in a car he brought to show off to other people with,looking at a
lovely view, his home, the decorations in that home, and even his
wife,children and other relatives will all become things that annoy
and upset him. That moment of oblivion that he believes in draws
closer by the second. Every passing day therefore inflicts greater
fear, anxiety and anger on him.
Our Almighty Lord describes in a verse how unbelievers are actually
very troubled as they consume the delights of this world:
When Allah desires to guide someone, He expands his breast to Islam.
When He desires to misguide someone, He makes his breast narrow and
constricted as if he were climbing up into the sky. That is how Allah
defiles those who have no faith. (Surat al-An'am, 125)
In another verse, our Lord reveals that because of these people's fear
and anxiety these people experience a taste of thetorments of Hell in
this world:
They say, 'When will this promise be fulfilled if you are telling the
truth?' Say: 'It may well be that some of what you are anxious to
hasten is right on your heels.' (Surat an-Naml, 71-72)
Pleasure and happiness are only possible with love of Allah. A person
can only enjoy music, other people, flowers, a delightful view, the
environment he lives in, entertainments, friendships, shopping and
conversation with the joy of faith. In order for these to be able to
give one any pleasure, one first has to be at peace, with an easy
conscience. It is impossible for someone whose heart and conscience
are not at ease to be genuinely happy and take pleasurefrom anything.
But someone who knows the joy of faith, who loves and fears Allah
andknows that every moment of his life is a blessing from Allah can be
at peace and have an easy conscience before Allah.
In fact, everyone possesses this awareness. Everyone, unbelievers
included, is well aware that he must behave according to his
conscience. Almighty Allah inspires the voice of their conscience in
people. But since these people fail to choose theright course despite
the promptings of their consciences they can never achieve inner peace
and happiness. Onthe contrary, everything that happens to them always
represents fear, anxiety, stress and sorrow.
The Way That Unbelievers Who Spend the Life of This World in Fear Find
the Strength toStrive against Allah and Muslims Is a Miracle
As can be seen from verse 21 of Surah Yunus, quoted above,
unbelievers, to whom allkinds of blessings are given, at once strive
to establish an order against the verses of Allah and to weaken
Muslims, at least in their own eyes. As can be seenfrom other verses,
these unbelievers engage in a great and wide-ranging struggle against
the truth. As revealed in the verse "Those who are unbelivers spend
their wealth barring access to the Way of Allah. They will spend it"
(Surat al-Anfal, 36) , instead of pursuing pleasures as they intend,
they use all their material and psychological means against Muslims.
They have no hesitation about using their most valued earthly means
and possessions to, they imagine at least, inflict defeat on Muslims
and prevent Qur'anic moral values ruling the world. Although they
imagine that the life of this worldis all they have, they have no
problem with spending all their time on setting traps for Muslims and
plotting against them. They put all their energies into plotting evil
against Muslims. And this is truly a very great miracle.
Someone who strives against the moral values of the Qur'an should not
have the strength to do all this. The anxiety over ceasing to exist
one day should never give him a moment's peace in this limited life he
leads. And since he is constantly in this state of anxiety he should
not bother tryingto strive against Muslims.One would expect, since
this person has no faith and does not believe in the Hereafter, does
not trust in and rely on Allah and lives in a constant state of fear
and anxiety,that he would regard hisown life as very valuable. One
would therefore expect him to be terrified of death. He should not
expend the earthly means, which are all he possesses, his money and
the rest, on trying to weaken Muslims, lose time over plotting or
waste energyon such things. One would expect such a person to numb his
mindand devote himself to enjoyment and spend the rest of his time on
earthly pleasures. But they do not.
Because Allah has created them specially inorder to strive against
Muslims. This is their taskin destiny. The way that despite all their
fears, these people spend all their worldly means on opposing Allah
and His supporters, and seek, even though they are so terrified of
death, to eliminate Muslims instead, is clear proof of their special
Creation by Allah as a form of test. Asthis verse makes clear, asa
requirement of this special Creation, setting traps for Muslims is
made to seem highly attractive to these people:
... However, the plotting of those who are unbelievers seems good to
them and they bar theway. Anyone misguided by Allah has no guide.
(Surat ar-Ra'd, 33)
Even if the Unbelievers' Plots Were Great Enoughto Move Mountains,
TheyWould Still be Thwarted
They concocted their plots, but their plots were with Allah, even if
they were such as to make the mountains vanish. (Surah Ibrahim, 46)
According to the law of Almighty Allah, true believers and friends of
Allah are always strong and superior. One of the greatest secrets of
whichunbelievers are ignorantis that they will never beable to defeat
the supporters of Allah. That is why these people will never be able
to escape the troubles awaiting them, no matter what plans or
strategies they employ. Allah has of course surrounded and enfolded
them. Of coursethey are powerless in the face of our Almighty Lord,
the Omnipotent. Muslims will definitely be rewarded for their efforts
on the path of Allah. Almighty Allah reveals in verses:
Do those who plot evil actions feel secure that Allah will not cause
the earth to swallow them up or that a punishment will not come upon
themfrom where they least expect? Or that He will not seize them on
their travels, something they are powerless to prevent? Or that He
will not seize them little by little? For your Lord is
All-Compassionate, Most Merciful. (Surat an-Nahl, 45-47)
Or do those who perpetrate evil deeds suppose that We will make them
like those who have iman and do right actions, so that their lives and
deaths will be the same? How bad their judgment is! (Surat
al-Jathiyya, 21)
And Allah imparts these glad tidings to true Muslims:
Be patient. But your patience is only by Allah. Do not be grieved by
them and do not be constricted by the plots they hatch. Allah is with
those who fear [and respect] Him and with those who are good-doers.
(Surat an-Nahl, 127-128)

Some people do not wish to acknowledge the fact that Allah is everywhere. How can we explain this reality tosuch people?

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- > Some people imagine that they themselves, matter and the
world they see all around themare all absolute beings. But they regard
Allah (surely He is beyond that) as an imagination pervading that
absolute matter. Or else, since they cannot see Him with their own
eyes, they say: "Allah must be somewhere we cannot see, in space or
far awayfrom human eyes." (Surely Allah is beyond that.) But these are
all grave errors.
As the sole absolute being, Allah enfolds the whole universe, all
people and places, the heavens and everywhere. He is manifested in the
whole universe. According to the hadith, our Prophet (saas) said that
someonewho said that Allah was in the sky was telling thetruth. But
this account inno way conflicts with the fact that Allah is
everywhere. That is because if someone at your location on Earth
raises his hands and prays to Allah and thinks that Allah is in the
sky, while someone at the South Pole turns to Allah in the same way,
while someone else at the North Pole raises his hands and yet another
individual in Japan, or America or Ecuador raises his hands to the sky
in the same way and turns to Allah, then it is impossible to speak of
any fixed direction. In the same way, if djinn, angels and demons at
various points in space and the universe also pray toward the skies,
it will again be impossible to speak of any fixed direction, and the
situation will be one that covers the entire universe.
We must not also forget that Allah is unfettered by time and space.
Allah's Own Being is different. But the manifestations of Allah are
everywhere. If someone enters a room and says Allah is not there, he
is denying Allah. The manifestationsof Allah are in that room and
everywhere. Wherever you may turn, manifestations of Allah are there.
Several verses of the Qur'an state that Allah pervades all places,that
He is closer to us than our own jugular veins, and that we will see
His Face wherever we look. For example, in verse 255 of Surat
al-Baqara Allah says "... His Footstool encompasses the heavens and
the earth...." Verse 92 of Surah Hud says, "... But my Lord
encompasses everything that you do" meaning that Allah also pervades
what people do.

According to the Qur'an Muslims have possessions and lead a beautiful life in abundance and blessings

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In many verses of the Qur'an Allah promises the dominion of the
morality of Islam all overthe world. The promise of our All-Mighty
Lord is true and Allah never failsto keep His promise.
Those who believe in Allah also believe that Allah's promise will
absolutely come true. Because our All-Mighty Allah gives the news of
the dominion of the morality of Islam over the world and promises it,
what befalls to sincerebelievers is to pray for its realization by
heart, demand it and strive for it with all their might. Believing
that morality of Islam will reign and making effort for the
realization of this blessed event is obligatory for every Muslim who
abides by the Qur'an. In one verse our All-Mighty Allah says:
Allah has promised thoseof you who believe and do right actions that
He will make them successors in the land as He made those before them
successors, and willfirmly establish for them their religion with
which He is pleased and give them, in place of their fear, security.
'Theyworship Me, not associating anything with Me.' Any who are
unbelivers after that, such people are deviators. (Surat an-Nur, 55)
Some other verses in which Allah promises thedominion of the morality
of Islam over the world are as follows:
Allah has written, 'I will be victorious, I and and My Messengers.'
Allah is Most Strong, Almighty. (Surat al-Mujadala, 21)
They desire to extinguish Allah's Light with their mouths but Allah
will perfect His Light, though the unbelievers hate it. It is He Who
sent His Messenger with guidance and the Religion of Truth to exaltit
over every other religion, though the associaters hate it.
(Suratas-Saff, 8-9)
They desire to extinguish Allah's Light with their mouths. But Allah
refuses to do other than perfect His Light, even though the kafirun
detest it. It is He Who sent His Messenger with guidance and the
Religion of Truth to exaltit over every other deen,even though the
associaters detest it. (Surat a-Tawba, 32-33)
Allah confirms the Truth by His words, even though the evildoers hate
it. (Surah Yunus, 82)
Those before them plotted but all plotting belongs to Allah. He knows
what each self earns, and the unbelievers will soon know who has the
Ultimate Abode. (Surat ar-Ra'd, 42)
We destroyed generations before you when they did wrong. Their
Messengers brought them the clear signs, but they were never going to
have faith. That is how We repay evildoers. Then We appointed you
after them to be successors onthe earth so We might observe how you
would act. (Surah Yunus, 13-14)
That those people of pure natural belief in Allah who do not associate
any partners toHim will be the inheritors of this world is a divine
Law which is stressed in many verses of the Qur'an:
We wrote down in the Psalms, after the Reminder came: 'It is My
servants who are righteous who will inherit the earth.' (Surat
al-Anbiya, 105)
We will leave you the land to live in after them. That is the reward
of those who fear My station and fear My threat.' They asked for
Allah's victory, and everyobdurate tyrant failed. (Surah Ibrahim,
14-15)
Moses said to his people,'Seek help in Allah and be steadfast. The
earth belongs to Allah. He bequeathes it to any of His slaves He
wills. The successful outcome is forthose who fear [and respect
Allah].' They said,'We suffered harm before you came to us and after
you came to us.' He said, 'It may well be that your Lord is going to
destroy your enemy and make you the successors in the land so that He
can see how you behave.' (Surat al-A'raf, 128-129)
We destroyed generations before you when they did wrong. Their
Messengers brought them the clear signs, but they were never going to
have faith. That is how We repay evildoers. Then We appointed you
after them to be khalifs on theearth so We might observe how you would
act. (Surah Yunus, 13-14)
Rather We hurl the truth against falsehood and it cuts right through
it andit vanishes clean away! Woe without end for you for what you
portray! (Surat al-Anbiya, 18)

The problems facing modern civilization

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- > A contemporary commentator once observed that just as
perversion has set in Western society, it has also taken root in
Muslim society. Then how do you regard Western civilization as being
wrong and Islamic civilization as being right? This objection, if we
examine it, will be found to be ill judged, becauseour comparison of
Western and Islamic civilization makes a judgment on the basis of
standards versus behavior.
The deterioration of Muslim society is the result of deviation from
Islam, while the deterioration of Western society is the result of
putting into practice the very principles in which it believes.
The evils of Muslim societies stemfrom the gap between principle and
practice, whereas the evils ofWestern society are the result of a
clash between principles and realities. The Western civilization of
modern times has formed principles independent of religious
principles, to govern social life, and has maintained that modern
principles were superior to older principles.
Through colonization and the industrial revolution, etc. the Western
nations achieved political and material dominationover large areas of
the world, which placed them in a position to reject the old
principles of life and construct a human society based on modern
principles.
This experiment in ethics has now been going on with the dominance of
Western nations for more than a century, but practical experiments
have failed to verify the new principles. All that has been
accomplished is to effectively demonstrate that the new principles
favored by the West are completely incompatible with what nature
intends for humankind. The clashbetween ideals and reality has,
infact, given rise to ever-increasing manifestations of depravity in
Western life.
While the solution to moral backsliding in Muslim societies lies in a
return to the Islamic principles adhered to in the past, this cannot
be said about the West. If Western society retreats to its past, this
return will be a return to exactly the same principles on which it
still adheres to the letter.
Those who gave credence to the concept of permissiveness, or those who
insisted on the entrance of women in every department of man, or those
who advocated that marriage is an unnecessary bond, if they were to
return to their past where will they return?
This going back will be to the same principles, which they still
observe and the disastrous consequences, which they are now facing.
The solution to the perversion of Muslims lies in theirgoing back to
the path of Islamic principles, which they have left behind; while the
rectification of Western society lies in renouncing its self-made
principles. Here we present some examples to illustrate this point.
Reverse course
Time magazine, which has a readership of over 23 million, spread over
95 countries, published a revealing report on the condition of women
in America. The following is the gistof the report:
Over the past 25 years, there has been an influx of women into
theAmerican job market. Some 65 percent of women of childbearing age
now form part of the American workforce and 90 percent of them have
had, or will have children during their careers. This has created a
tremendous problem for women -- the onerous task of holding down a job
and having children at the same time.
One such American woman is Lillian Garland, who worked as a
receptionist at the California Federal Savings and Loan Association in
west Los Angeles until she became pregnant and left work to have her
baby in 1982. Her baby girl was delivered by Caesarian section and her
doctor prescribed a three-month period of leave. When she returned to
Cal Fed, Garland found that her position had been filled. She had lost
an 850 dollar job just at a time when with the birth of her child, her
expenses had increased.
Garland filed a suit in the federal court against the company for
having discriminated against her in terminating her employment. The
lawyers of both parties entered into interminable arguments, and after
prolonged litigation -- five years to be exact -- Thurgood Marshall,
former Justice of the American Supreme Court, gave his ruling in
January, 1987, that the State requires an employer to provide special
job protection for workers temporarily disabled by pregnancy.
This ruling triggered a tremendous controversy. On one hand, women are
happy that they have secured the protection of the law for bearing and
rearing children. On the other hand, serious American thinkers
maintain that this ruling will harm the cause of women.
The debate over pregnancy leave has thus created a deep rift among
feminists. One side arguesthat although pregnancy leave benefits
individual women, it poses a general danger to femaleworkers because
it singles them out for special protection. Historically, they point
out, such privileged treatment has eventually led to discrimination
against women. Marsha Levick of the National Organization for Women's
Legal Defense and Education Fund says: "That almost always backfires."
Don Butler, President of the Los Angeles-based Merchants and
Manufacturers Association, said that the decision "spells disaster."
To this, he added:"Larger companies can makeshiftto fill a hole, but
small ones cannot do that very easily. If I employ ten females, and
two or more get pregnant at one time, I might as well file for
bankruptcy." Discrimination against women might increase. Many
companies "just won't hire women in their childbearing years," says
the Chamber's Attorney Lamp.
A well-known feminist, Betty Freidan, said in support of the ruling
regarding Garland's case:"Equality does not mean that women have to
fit the male model." There is something very incongruous about this
argument. When women are so different in their biological structure
that they cannot "fit the male model," where is the necessity to bring
women into every sphere of life to do the same work as men, and then
attempt, by passing laws, to enforce an artificial equality of the
sexes.
As economist Sylvia Ann Hewlett puts it: "This decision means
thatthere is recognition at the highest legal levels that, in order to
get equal status for women in the workplace, you have to createfamily
supporters." This is an indirect acknowledgement of therationality and
appropriateness of the old traditional system.
The concept evolved by modern civilization that woman does not need
man as her supporter implies that she should earn and be her own
supporter. When this principle was put into practice, it soon became
evident that a woman could not do without a supporter. The only
difference was in the name. Formerly it was "husband" now it is "the
company."
In traditional society, when religion was still a positive force, men
used to do whatever was required outside the home, whilewomen took
care of all indoor work. This was a division of labor, which was both
practical and natural. However, modern civilization has held that
this"division" is nothing but sexual discrimination. It is this view,
which launched the women's liberation movement, and encouraged women
to come out of their homes in order to take up employment in offices
and factories.
At an early stage it became apparent that under this new arrangement,
the path to progress for women was strewn with obstacles. To remove
the disadvantages implied for the woman, a law was passed granting
special paid leave to pregnant women and nursing mothers.
This was the kind of law which legislators, who were far removed from
the situation, could pass with no discomfort to themselves but whose
implementation could not be afforded by those who have to come to
grips with the everyday running of a factory or management of an
office. This is a situation, which has sparked offan unending
controversy.
So far, the government is supporting women in this conflict in order
to maintain the superiority of its cultural principle. However, taking
sides against reality is hardly practicable. If the government
required the managements of all offices and factories to give four
months' paid leave to women, how many establishments wouldbe able to
afford what would seem to them an unwarranted extravagance? Finding
the cost ofsuch a cultural luxury prohibitive,many employers would
simply not hire women during their childbearing years, and older women
would themselves opt to stay at home.
It seems very probable that such negative factors will reinforce
thediscriminatory attitudes, which the women's liberation movement
came into being to end.

The Glory of Faith

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- Haaroon Ar-Rasheed once stood looking at the sky when hesaw a
cloud passing by. He addressed it saying, "Rain wherever you wish, for
your fruit will certainly come to me anyway." This means that the
cloud would have rained either on an Islamic land or on a non-Islamic
one. In the first case, Muslims would have benefitted from this
rainwater in agricultureand in drinking; in the second case, Muslims
would have also benefitted from this rainwater in the form of Jizyah
(a tax) that would be paid to them by non-Muslims. This example shows
the state of glory, which the Muslims reached in the past when they
applied their religion and worked for it. Nowadays, Muslims are
certainly required to pursue the means of glory.
Glory here refers to power, victory, high standing and invincibility.
It is a word which denotes that a person cannot be overcome or
humiliated. Ibn Al-Jawzi said,
Some of the scholars of Tafseer (Quranic exegesis) said, "In the
Quran, glory is used in three different senses.
It is used to signify might, as in the verse (which means):
• {"By the might of Pharaoh, indeed it is we who are predominant."}
[Quran 26:44]
• {By Your might, I will surely mislead them all} [Quran 38:82]
It is also used to signify honor, asin the verse (which means): {Do
they seek with them honor [through power]? But indeed, honor belongs
to Allaah entirely.} [Quran 4:139]
Finally, it is used to signify dispraised pride as in the verse (which means):
• {And when it is said to him, "Fear Allah ," pride in the sin takes
hold of him.} [Quran 2:206]
• {But those who disbelieve are inpride and dissension.} [Quran 38:2]
From the above, it is noticed that there is praised glory and
dispraised glory. Praised glory is that which pertains to Allaah The
Almighty, to His Messenger and to the believers. This is real and
permanent glory since it is from and with the support of Allaah The
Almighty who cannot be defeated or resisted. Allaah The Almighty Says
(what means): {And to Allaah belongs [all] Honor and to His Messenger,
and to the believers, but the hypocrites do not know.} [Quran 63:8].
On the other hand, the glory of the disbelievers is, in fact,
humiliation and disgrace. Allaah The Almighty Says (what means): {And
they have taken besides Allaah [false] deities that they would be for
them [a source of] honor. No! Those "gods" will deny their worship of
them and will be against them opponents [on the Day of Judgment].}
[Quran19:81-82].
Many people pursued the wrong way to glory, victory and enablement.
Some of them pursued it through money and forgot that money is only a
Fitnah (trial) and a loss if one does not give the right that Allaah
The Almighty has to it. Moreover, this money might be a means of
humiliation. Al-Hasan said, "By Allaah, Allaah The Almighty humiliates
whoever glorifies money." Indeed, we have seen a many examples of that
in life.
Other people seek glory through their positions and prestige. This may
enable them to achieve temporary glory. However, if this is not
established on justice and good reputation, then it certainlywill not
last. Indeed, many a leader and president were enjoying glory and then
became captives in prisons, and their glory turned into humiliation.
What is even more dangerous is when a person seeks glory through the
disbelievers, i.e. by allying himself with them, even if this is
against the Muslims' interests. This is no more than anillusion. In
fact, it is an instant humiliation, and the first people to turn
against such people would be his 'allies' from the disbelievers.
Allaah The Almighty Says (what means): {Give tidings to the hypocrites
that there is forthem a painful punishment - Those who take
disbelievers as allies instead of the believers. Do they seek with
them honor [through power]? But indeed, honor belongs to Allaah
entirely.} [Quran 4:138-139] Consequently, throwing one's self in the
arms of the disbelievers is the shortest way to dishonor and
humiliation because these disbelievers wouldnot accept from us
anything less than disbelief. Allaah The Almighty Says (what means):
{Andnever will the Jews or the Christians approve of you until you
follow their religion.} [Quran 2:120].
Other people still seek glory through their ancestors and tribes, even
if they were misguided. In a Hadeeth on the authority of Abu Rayhaanah
the Prophet said: "If a person attributes himself to nine of his
disbelieving forefathers, seeking through them glory and pride, hewill
be their tenth in Hell."
Hence, the unquestionable truth is that a person who seeks glory must
demand it from Allaah The Almighty through obeying Him and avoiding
disobedience. 'Umaribn Al-Khattaab summarized this wonderful meaning
in a few words; He said, "We were the most humiliated people, but
Allaah The Almighty has honored us with Islam. If we demand honor
through any means other than Islam, Allaah The Almighty will humiliate
us."
Ibraaheem ibn Shaybaan said, "Honor lies in modesty, glory lies in
piety, and freedom lies in contentment." When a Muslim lives in
obedience to Allaah The Almighty, he lives in honor and dignity. He
may be afflicted, but nevertheless he has a strong sense of honor.
This appeared clearly in the life of the righteous predecessors even
in the darkest moments and in the severest and hardest situations.
Situations Which Indicate the Glory of the Righteous Predecessors
When Bilaal was tortured in Makkah in its hot desert and a great heavy
boulder was put on his chest, not to make him abandon his faith but
only to stop blaspheming his peoples false gods or to keep silent, the
honor of faith showed in his words when he repeated, "AllaahThe One,
Allaah The One." This remained as an eternal anthem which the
generations have chanted throughout history. In addition, the words of
Bilaal poured despair into the souls of those who tortured him. So,
whowas honorable in this scene? Wasit this weak, tortured slave or
thearrogant disbelievers?
The story of 'Abdullaah ibn Huthaafah As-Sahmi when he was taken
captive by the Romansis another example. The king of the Romans tried
to entice 'Abdullaah to abandon his religion, but he refused. The king
offered him half of his money buthe refused. Then, he imprisoned him,
tortured him and did not give him any food or water except some pig
meat and wine. After three days, they brought him out and found that
he had eaten nothing of it. When he wasasked why had he not eaten any
of it, he replied, "By Allaah, AllaahThe Exalted made it lawful for
mebecause I was under duress, but Iwould never let you gloat over
Islam." Then, the king asked him to kiss his head in return for
releasing him but Ibn Huthaafah said that he would only do soif all
the Muslim captives were released. The king accepted and Ibn Huthaafah
kissed his head.
He then returned to the Commander of the Believers 'Umar ibn
Al-Khattaab with all the Muslim captives. 'Umar stood up and kissed
the head of 'Abdullaah ibn Huthaafah, and said, "It is a duty upon
every Muslim to kiss the head of Ibn Huthaafah."
Also, Shaykhul-Islam Ibn Taymiyyah was prosecuted and imprisoned. When
he was thrown in prison, he recited the words of Allaah The Almighty
(which mean): {And a wall will be placed between them with a door, its
interior containing mercy, but on the outside of it is torment.}
[Quran 57:13]. This is the glory of faith and the pride ofIslam which
make a person the most honorable one through the obedience of Allaah
The Almighty.Even if all people on earth stood against such a person,
he would still derive his honor and glory from Allaah The Almighty who
can never be defeated. Allaah TheAlmighty Says (what means): {Whoever
desires honor [throughpower] - then to Allaah belongs all honor.}
[Quran 35:10].
The state of humiliation which prevails in many aspects of our lives
nowadays is the result of religious innovations, sins and remoteness
from the Sharee'ah of Allaah The Almighty. This is supported by the
Hadeeth of the Prophet where he said: "Humiliation and disgrace are
thefate of whoever disobeys my order." A major reason behind this
humiliation is the state of disagreement and disunity that the Muslims
experience. Our enemies take advantage of us one by one; they strike
one of us today and another tomorrow while Muslims take no action, as
if what happens to our brothers does not concern us. History testifies
that we were never like this in the past. When a Muslim woman, who was
taken as a captive by the Romans in 'Amooriyyah, screamed for help
uttering her famous scream, "WaIslaamaah" (Oh My Islam!), Al- Mu'tasim
answered her call with full concern, "Labbayki [at your disposal]" and
prepared an army which heavily defeated 'Amooriyyah and rescued the
Muslim woman from the hands of the disbelievers. We should
askourselves here: what tie was there between Al-Mu'tasim and that
woman except the tie of faith?

Diligence is the Way to Success

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There are norms and laws in the universe that man is not permitted to
contradict. Instead, he should abide by them so as to enjoy a good
life and eternal happiness in the Hereafter. One such norm is that if
one works hard, he will find results; if one exhausts oneself a little
bit, he can enjoy a long rest. Indeed reaping noble benefits depends
on experiencing difficulties. Pleasure and perfect qualities cannot be
gained except with some difficulty. If it were not for difficulties,
all people would be leaders.
A Person who Prefers Comfort has Scarce Potential for Success
Work in the worldly life relies upon diligence. Therefore, man
isrequired to work hard and actively, leaving behind laziness. The
Quran and Sunnah direct us towards this understanding. Allaah The
Almighty Says (what means):
{And say, "Work, for Allaah will see your deeds, and [so, will] His
Messenger and the believers."} [Quran 9:105]
{It is He who made the earth tame for you - so walk among its slopes
and eat of His provision - and to Him is the resurrection.} [Quran
67:15]
The Prophet educated the Ummah (Muslim Nation) in different ways on
how to be diligent. For instance, he urged Muslims to earn a living
and provide from their own work, saying: "Nobody has ever eaten a meal
better than that which he has earned from working with his own hands.
The prophet of Allaah, Daawood [David], would eat from the work of his
own hands." [Al-Bukhaari]
The Prophet also advised us to work hard without giving in tofeelings
of frustration, saying: "Cherish that which gives you benefit [in the
Hereafter], seek help from Allaah and do not lose heart." [Muslim]
He also said: "If the Hour comes while one of you has a shoot that he
is able to plant, he should plant it." [Ahmad, Al-Bukhaari in Al-Adab
Al-Mufrad]
Moreover, the Prophet assured people of the assistance of Allaah The
Almighty, that He further increases the high motivation and ambition
of people according to the sublimityof their ambition, saying: "Help
from Allaah comes to the servant according to his diligence."
[Al-Bazzaar]
Of course hard work is exhausting, but it has great pleasure,
especially when the diligent person reaps the outcome of his work.
Ibn Ul-Qayyim said:
The sages of every nation agree that welfare cannot be obtained
through welfare, that anyone who prefers comfort will miss it, and
that joy and pleasure dependon the level of risks and difficulties
that are experienced when getting them. There is no joy for a person
who has no resolve; no pleasure for a person who lacks patience; no
bliss for a person who endures no hardships; and no comfort for a
person who has no hard work. If a person is exhausted for a short
time, he will relax for longer. If he endures difficulties for a short
while, this will lead him to eternal welfare. People who will receive
eternal delight [the people of Paradise] earned this status due to
their patience in this very short worldly life. Truly, Allaah alone
gives help, and thereis no power except in Him.
The loftier one's self is and the higher his aspirations are, the more
a person's body is exhausted and the less his comfort is. Yahya ibn
Katheer said. "Knowledge cannot be acquired when the body is in
comfort." [Muslim]
"All those who are sensible undoubtedly believe that perfect comfort
depends on the level of exhaustion, and perfect bliss relies on the
level of difficulties that are endured when achieving it. Comfort,
pleasure and bliss arefree of exhaustion only in Paradise, not in this
worldly life. [Quoted from 'Uluww Al-Himmah by Shaykh Muhammad ibn
Ismaa'eel]
A person who takes diligence to be a slogan in life does not depend on
his ancestors or familybackground, nor does he rely on boasting of his
fathers and forefathers. Instead he builds his own glory, adding it to
that of hisforefathers'.
Quotations from Sages and Scholars
Some sages have said, "Utilize your diligence as long as you are in
good health, and take the opportunity to work while you are at
leisure, for time will not bealways on your side, nor will you be able
to restore what you have lost."
A scholar once said, "Work is like an armor that protects a person
against afflictions, and diligence is like a sword that wards off
misfortune."
Another said, "Nothing is better than having a reason that is adorned
with forbearance, a deed that is adorned with knowledge, and
forbearance thatis adorned with truthfulness!"
Some scholars have said, "Could itbe true and logical that crops are
harvested without prior sowing of seeds, fruits are reaped without the
planting of trees, firecomes from two stones without striking them
together, or that money yields without effort?"
It was also said, "There is a causefor every provision and whoever
diligently seeks something, finds it."
Indeed, what a great saying was that of the Commander of Believers,
'Umar ibn Al-Khattaab "Do not stop pursuing livelihood and
supplicating, 'O Allaah, provide for me!' You knowthat the sky does
not rain gold orsilver. Allaah The Almighty provides for people by
virtue of their interaction."
Therefore, work hard and do not be indolent. Your Muslim nation is
waiting for a push from you like that of 'Umar a push thatilluminates
the torch of enthusiasm in its heart, amidst the darkness of this
gloomy stateof obliviousness. It is also waitingfor a cry from you
like that of Salaah Ad-Deen Al-Ayyoobi (Saladin) a cry that plants
hope in the desert of despair. Help from Allaah comes in accordance
with diligence, therefore seek help from Allaah and do not lose heart!

Friday Prayers - He works as a receptionist in a block offurnished apartments; does he have an excuse for not praying Jumu‘ah or offering the prayers in congregation in the mosque?.

I live in one of the Gulf countries, and I work as a receptionist in a
block of furnished apartments.There is a mosque fifty meters away from
me, and I can hear the adhaan and iqaamah very well, but I cannot go
because my boss doesnot agree, and he says that someone may come to
rent an apartment during the prayer time, and he says: Pray here; itis
permissible. (So I pray in the reception area with a cleaner who works
with me in the apartment block. Please note that this cleaner was
Hindu and he became Muslim – praise be to Allah – and he and I pray in
the reception room in the apartment block). And we share Jumu'ah: one
time I go to Jumu'ah prayer, and the next time this worker goes,
because we cannot leave the place with no one in the reception area.
Please note that I could go without my boss knowing, but I am
afraidthat if I go to offer the obligatory prayers in themosque and I
leave the reception area and I leave that worker there, a renter who
is single may come with a woman and take her into the apartment, and
the Indian worker does not understand what is going on. That happened
to me once but – praise be to Allah – I prevented any evil happening,
and Allah is witness to what I say.
I could leave this job, because I am not sponsored by the boss with
whom I work, but I think that perhaps I am here and I could
preventproblems of zina that could happen, Allah forbid.
Praise be to Allaah.
Firstly:
The basic principle is that prayers should be offered in congregation
in the mosque, where the call is given. It is permissible to pray in
congregation in the workplace if the workers going to the mosque will
lead to the work being affected. This has been discussed in the answer
to question no. 74978
With regard to praying Jumu'ah, it is more important and the
obligation is more emphatic; it is not permissible to miss it except
within very strict guidelines, such as the risk of damage or harm, or
if there is an interest to be served for the Muslims, such as dealing
with emergencies in hospitals, and the like. This has been discussed
in the answer to question no. 36530
Based on that, you have to go to Jumu'ah, and advise the owner of the
apartments and explain that it is not permissible to stay away from
Jumu'ah, and he will not be harmed by the loss of a few customers;
many customers, if they find the building locked, will come back after
the prayer. You should go out to Jumu'ah just before the adhaan, and
go to a nearby mosque where the khutbah is not too long.
And Allah knows best.M NajimudeeN Bsc -:- INDIA |-:©®:-|

Friday Prayers - He lives in a city where there are no other Muslims; how should he pray Jumu‘ah?.

I live in a city where there are no other Muslims and no Mosques.I
need to peform my friday Jumuah, unfortunately I am not knowledgeable
enough to peform the prayer myself, may I use a audiorecording to lead
me? Also may I use earphonessince I don't want to disturb those in the
next room and it blocks out distracting noises. I'm studying so that I
may peform my own prayers confidently, in the meantime may I use these
measures?.
Praise be to Allah.
Firstly:
In order to establish Jumu'ah prayer it is sufficient for there to be
three men who are residents. Ibn 'Uthaymeen (may Allah have mercy on
him) said:
The most correct scholarly opinion is that the number that is
sufficient for Jumu'ah is three: an imam to deliver the khutbah, a
mu'adhdhin to give the call to prayer, and a worshipper to answer the
call.
End quote from Majmoo'Fataawa wa Rasaa'il Ibn 'Uthaymeen, 13/831
Please see also the answer to question no. 7718
Secondly:
The Muslims who are resident in non-Muslim countries are obliged to
offer Jumu'ah if the conditions are met, in accordance with the
general meaning of the texts of the Qur'an and Sunnah which indicate
that it is an individual obligation upon the Muslims if the
conditionsstipulated in sharee'ah are met.
Fataawa al-Lajnah ad-Daa'imah, 8/186
Thirdly:
It is not stipulated that Jumu'ah prayers should be held in a masjid
(mosque) or jaami' (main mosque), according to the majority of Hanafi,
Shaafa'i and Hanbali fuqaha'; the Maalikis hold a different view.
Please see the answer to question no. 153872
Based on that, if there are three Muslim permanent residents in the
city where you live, then you have to establish Jumu'ah prayer, even
if that is not in a mosque.
Fourthly:
If there is no mosque in the city where you live or in a neighbouring
town from which the callto prayer can be heard and you are able to go
there, and there are no Muslims who could pray Jumu'ah with you, then
you are not obliged to pray Jumu'ah; rather youshould pray Zuhr when
the time for it begins; you should not pray following the radio
broadcast.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
I am on my own in Cyprus and I cannot find any Muslims with whom to
pray; there is no mosque but I can hear the adhaan from one of the
Arab countries on the radio, and I pray Jumu'ah following the
broadcast from one of the Arab countries. Is this prayer of mine
regarded as prayer in congregation?
He replied:
Undoubtedly Jumu'ah prayer is obligatory upon the Muslims, but you
should not pray following the radio broadcast; rather what isrequired
of you is to look for Muslims who could establish Jumu'ah prayer, and
you have to put some effort into doing that. If you are able to find a
congregation of Muslimsin any mosque, you should pray Jumu'ah with
them, even if they are only two and you are the third one, because the
correct opinion is that Jumu'ah prayer may be held with three people,
if they are settled and resident in a city and are not travellers. If
they are residents and are settled, then you should all pray Jumu'ah.
But if you are not able tofind anyone, then you should pray Zuhr, with
four rak'ahs, after the sun has passed the zenith and the time for the
prayer has begun; you should not pray Jumu'ah unless there aretwo or
more other people with you who are residents in the city. This is what
has been stated by the scholars.
End quote from Fataawa Noor 'ala ad-Darb, 13/182-184
He was also asked (may Allah have mercy on him):
We live in a town where there is no mosque; are we obliged to go to a
mosque in the town thatis 2 km away in order to pray Jumu'ah? Is that
required of someone who finds it difficult to reach the mosque in
thattown because the route is mountainous and rugged? What is the
ruling on one who praysZuhr instead in his house?
He replied:
This matter is subject to further discussion. If the mosque is far
away and they cannot hear the callto prayer and it is difficult for
them to go to the mosque, then theyare not obliged to do that, but
they have to pray Zuhr in their places if they are not able to
establish Jumu'ah. If they are able to establishJumu'ah then they
should establish it in their town, and they have no need to go to the
other town. If they are three or more, then it is obligatory for them,
according to the most correct scholarly opinion, to establish Jumu'ah;
one of them should deliver a khutbah(sermon) to the others and lead
them in prayer;he may say in his khutbah whatever he can of words of
exhortation and reminder to those who are present, and he should
praise Allah and send blessings upon the Prophet (blessings and peace
of Allah be upon him), and he should recite the Shahaadatayn (twin
declaration of faith), and exhort and remind his brothers in whatever
ways he can. Then he should sit down,then stand up again and give the
second khutbah, reminding his brothers as he did in the first. Then he
should lead them in praying two rak'ahs in which he recites out loud,
as is well known, and they donot have to go to the distant mosque.
But if it is possible to go there with other brothers and increase
their numbers, and that does not entail any hardship for them, then
going to join their brothers and pray with them is preferable. But
they do not have to do that in the situation mentioned; they can
establish Jumu'ah in their own place and pray in their own place.
End quote from Fataawa Noor 'ala ad-Darb, 13/138-140
See also the answer the question no. 45611
To sum up: no one should pray following the radio broadcast; rather if
you can find someone with whom to pray Jumu'ah in the place where you
are staying, you should do so; if that is not possible,then pray Zuhr,
as you do every day, and you do not have to pray Jumu'ah in that case.
We ask Allah to help you to do that which He loves and which pleases Him.
And Allah knows best. - < - < - "Published by, M NajimudeeN
Bsc - INDIA|®|- - - - * - Translator::
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Friday Prayers - Is it prescribed not to do the prostration of forgetfulness in Jumu‘ahand Eid prayer?.

Dear brother i came to know from my father that prostration of
forgetfulness should not b done during friday salah and eid, how far
is it true i was going on searching it on ur website but i couldnt
find it please provide meif any evidence.
Praise be to Allah.
Firstly:
We have previously discussed the ruling on Eid prayer in the answers
to questions no. 48983 and 49014 .
In the answer to question no. 45456 we stated that it is prescribed to
do the prostration of forgetfulness (sujood as-sahw) in naafil prayers
just as it is prescribed in obligatory prayers; it is exactly the
same. This is the view of the majority of scholars.
That is because the basicprinciple is that it is prescribed to do the
prostration of forgetfulness in prayer when there is the reasonfor
doing it, and the Lawgiver made no differentiation between obligatory
and naafil prayers in that regard.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The prostration of forgetfulness is prescribed in all prayers,both
naafil and obligatory, because of the general meaning of the hadeeths.
End quote from Majmoo'Fataawa Ibn Baaz, 30;13.
There is no disagreement that Jumu'ah prayer is obligatory, so the
requirement to compensate for mistakesby doing the prostrationof
forgetfulness in this prayer is more certain.
With regard to Eid prayer, whether we say it is obligatory or naafil,
it is like all other prayers; if a person makes a mistake he should
compensate for itby doing the prostrationof forgetfulness.
We have not found any one among the scholars, either the imams of the
four madhhabs or other leading fuqaha', who differentiate between the
prayers and Jumu'ahand Eid prayer, with regard to the prostration of
forgetfulness.
However, the well-known view amongst the later Hanafis is that it is
betternot to do the prostrationof forgetfulness in Jumu'ah and Eid
prayer if a large number of people are present, lest that confuse the
worshippers, although in principle they also do not differentiate in
the ruling on prostration of forgetfulness between obligatory and
naafil prayers; rather they thought it was better not to do it with a
large congregation for the reasons mentioned.
Burhaani ad-Deen al-Bukhaari al-Hanafi said in al-Muheet, 2/229:
It says in al-Asl: Making mistakes (or forgetting) in the Eid prayer,
Jumu'ah, obligatory and voluntary prayers is the same, because Jumu'ah
and Eid prayers are the same as other prayers with regard to what
mayspoil them, and they are the same with regard to what is required
as compensation, except that our shaykhs said: They should not do the
prostration of forgetfulness in Jumu'ahand Eid prayers, lest that
cause people to fall into confusion. End quote.
Abu Bakr al-Haddaadi said in al-Jawharah an-Nayyirah, 1/95:
Prostration of forgetfulness in Jumu'ah, Eid and obligatory prayers is
all the same; what is meant is that one should do theprostration of
forgetfulness in all prayers (if required). Butsome of the shaykhs
saidthat the imam should not do the prostration offorgetfulness in
Jumu'ahor Eid prayer lest he cause confusion to thosewho are far away
from the imam. End quote.
Ibn 'Aabideen said in al-Haashiyah, 2/157:
The favoured view among the later scholarsis that he should not do the
prostration of forgetfulness in Jumu'ahand Eid prayer, lest the
ignorant think that something has been added. This is what it says in
as-Siraaj and elsewhere. But that doesnot mean that it is not
permissible; rather it is better not to do it so that the people will
not become confused. End quote.
It is clear from the wordsof Ibn 'Aabideen and others that this
opinion is only well-known among the later Hanafis. As for the imams
of the madhhabs and the earlier scholars, this is not known from them;
rather what is well known from them is the opposite, as is clear
fromthe above. Muhammad ibn al-Hasan ash-Shaybaani, the companion of
Imam Abu Haneefah, the propagator of his madhhab and the faqeeh of
Iraq, said that the prostration of forgetfulness should be done (if
required) in the Eid prayer, Jumu ah and all other prayers.
Abu Sulaymaan al-Jawzjaani said: I said –i.e., to Muhammad ibn
al-Hasan – Do you think that the prostration of forgetfulness is the
samein the Eid prayer, Jumu'ah, and in the obligatory and
voluntaryprayers? He said: Yes.
Al-Mabsoot, 1/383
This is the correct view, which is in accordance with the opinion of
the majority of scholars. What was quoted above from the later Hanafis
is an opinion and juristic preference, but it is an opinion that is
superseded.
The correct view is what is stated above, that the prostration of
forgetfulness is prescribed in all prayers,whether obligatory or
naafil, if the reason for doing it is present. Thereis no
differentiation between Eid prayer, Jumu'ah prayer, or any other
prayer, whether obligatory or naafil.
And Allah knows best.

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The man who got trapped in an island

Islamic Stories - The only survivor of a shipwreck was washed up on a
small, uninhabited island.
He prayed feverishly for Allah to rescue him, and every day he scanned
the horizon for help, butnone seemed forthcoming.
Exhausted, he eventuallymanaged to build a littlehut out of driftwood
to protect him from the elements and to store hisfew possessions.
But then one day, after scavenging for food, he arrived home to find
his little hut in flames, the smoke rolling up to the sky. The worst
had happened; everything was lost. He was stunnedwith grief and anger.
"Allah, how could you dothis to me!" he cried. Early the next day,
however, he was awakened by the sound of a ship that was approaching
the island. It had come to rescue him.
"How did you know I was here?" asked the weary man of his rescuers.
"We saw your smoke signal," they replied.
It is easy to get discouraged when things are going badly. But we
shouldn't lose heart, because Allah is atwork in our lives, even in
the midst of pain and suffering.
Remember, next time your little hut is burning to the ground--it just
may be a smoke signal that summons The Grace of Allah.
Pass this on. You never know who may be in need of this today. -
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The Prince who left everything for Allah

Islamic Stories - As a young boy, 'Abbaas, one of the sons of Haaroon
Rasheed liked to talk and listen to good religious people. He would
visit graveyards frequently and learn lessons from the outcome of
people. He cared nothing for theway he dressed.
Once, when his father was talking with his ministers and officers, the
boy came up to themwearing only two piecesof cloth, one round his
waist and the other on his head. The men looked at him. They did not
like to see a prince dressed this way. They thought it was not right
for a king's son to dress in such a poor manner."This boy is very bad,
he upsets his father. He should dress properly so that the king may be
proud of him when other kings come to see him", they said. When the
king asked his son todress in rich clothes the boy did not answer but
decided to show them a miracle, something he was able to do because of
his intense love for Allah. He looked around and seeing a bird a long
way off, he called it to his side. The bird flew onto the child's
hand. Hethen told the bird to fly away and it did so.
Having shown everyone what he was able to do because he loved Allah
more than anything else,he turned to his father and told him that he
wore shabby clothes because, if he loved Allah, such earthly
thingswere not important and that he was sad because his father seemed
to love the world more than Allah.
Soon, the boy knew it was time to leave his father's court and serve
Allah Alone. He took withhim a copy of the glorious Qur'aan and a
precious ring, which his mother gave him to make use of if he ever
needed any money.
When the prince reached Basrah, he worked as a labourer forone day in
the week andtook only enough money to last him a week. At this time,
Aboo 'Amar Basri (a learned man and a mystic of repute) was looking
for a builder to mend a wall which had fallen down. Suddenly, he saw a
handsome youth busy reciting words from the glorious Qur'aan. He asked
the boy if he would do the job. The boy said, "I will do the job but I
want only a small sum of money to last a week and I must stop working
at the times of Salaah". Aboo 'Amar agreed to this andthe youth
started to work. By the end of the day Aboo 'Amar noticed that the boy
had done the work of ten men. He paid him his wages (minimal, as
requested by the boy). To his surprise, the boy did not come the next
day. As hewas so pleased with his work, Aboo 'Amar set out to look for
him but could not find him until the next week at the same time and in
the same place that he had seen him before. The boy again asked for
the same small sum of money and time off for Salaah, and carried on
building the wall.
At the end of the day, Aboo 'Amar gave the boymore money than he had
asked for, but the boy would not take more than what would last him a
week. Aboo 'Amar waited until the next week for the youth to come for
work. He didnot come and was nowhere to be found. Aboo 'Amar looked
all over for him. He told his story in the following words: "I asked
all and sundry. At last a man toldme that the boy had been ill and lay
unconscious in the forest. I paid a man to take me to him. When I
reached the place, the boy was lying on the ground, resting his headon
a stone. I spoke to him but he did not answer. I greeted him again and
this time he opened his eyes. He recognised me at once. I lifted his
head and put itin my lap. He raised his head and spoke some verses
reminding everyone about death and warned against people who were
greedy for worldly goods. He asked me to bathe him and bury him in one
of his garments, to give the other piece of cloth and his wudhoo cup
to the man who would dig his grave, to take the glorious Qur'aan and
the ring to Haaroon Rasheed personally and to tell him, 'These are
your things. They belonged toyour son. Make sure you do as Allah
wishes.' with that, the boy died. Only then did I realise that the boy
was the prince. Iburied him there as he had asked and took the ring to
the King in Baghdad. I stood on a high mound near the palace and saw a
troop of horsemen riding out from the palace. Nine more battalions
followed. The king himself rode with the tenth troop. When I saw him,
I shouted at the topof my voice. The king stopped and I showed him the
things that his son had left. He recognised them and so I was able to
tell him all Icould about his son. Tears rolled down his cheeks as I
spoke. He ordered one of his guards to look after me until he returned
from his royal visit. When I saw the king again he was very sad
indeed. He asked me how I came to know his son. He was very shocked to
hear that his son, a prince, should wish to work as alabourer and for
enoughmoney to last him only a week. I said that I had not known that
he was the king's son, and a Sayyid, the descendant of the Prophet
Muhammad
The king asked me if I had bathed his son with my own hands. I told
him that I had and he took my hands and pressed them to his heart as
he said some couplets, which showed his great sadness. He also visited
the grave and recited more couplets, which told of the fact that death
must come to everyone."
Later, Aboo 'Amar Basri dreamt of the departed soul of this boy which
told him of his great joy in Paradise where he found happiness
beyondthe realms of human thought or knowledge.
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