Personal, - Our Duty Towards Islam

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I will summarize our duty in the following points:
First:Being proud of this religion. Allaah The Exalted Says )what means(:}So do not weaken and do not grieve, and you will be superior if you are ]true[ believers.{]Quran 3: 139[
The era of hiding and feeling ashamed for belonging to Islam has ended and the era of frankness and declaration has started. It is painful and harmful that people who lived in the quagmire of vice and committed the utmost of prohibited sins have started to embrace the religion of Allaah The Almighty, whereas we observe that some Muslims want to bring misery to their nation and expose it to suffering.
Second:Seeking sound knowledge of theSharee‘ah)Islamic legislation(. Having a clear and enlightening argument is the best means to boost one's morale. WithSharee‘ahknowledge, one discovers misguidance and deviation.
Third:Reviewing Western and Eastern writings about their own societies and what both of them call to now after they had tasted the bitterness of misery due to abandoning religion and giving a free hand to their desires.
Fourth:Directing our efforts with sincerity and determination to bring up our children. It was narrated that the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, said:"Each one of you is a guardian and is responsible for those under his guardianship."]Al-Bukhaari and Muslim[
A sound upbringing is a shield for children against floundering in invalid behavior that the society is replete with, and it is their protection against the misleading thoughts that are spread in it.
Fifth:Knowing the secularists through their writings and sayings, warning people against their deception and misguidance, clarifying the extent of their danger on theUmmah)Muslim nation( and its religion and mentioning their experiments in Muslim countries which they may implement in any other country which has not yet been exposed to their secularism.
Sixth:Common people should gather around scholars, seekers of knowledge and callers to Allaah The Almighty and adopt their opinions and attitudes. They should distance themselves from the excitement and improvised situations that the righteous youths are dragged to so that whoever wishes to fish may fish in troubled waters.
Suggestions
First:Girls' curricula should be based on a scientific Islamic view. We have spent a long time during which we did not manage to create educational curricula befitting that sex. Equality in curricula between men and women is a fault; this was mentioned earlier.
Second:Creating curricula in the Islamic culture that clarify the woman's rights in Islam, her duties and position as well as the deteriorated status of the woman in the East and West and refuting the malicious allegations of those who advocate emancipation. In the past, we were not in need of such measures and we feared the spread of such allegations. Now, however, we have been invaded by these allegations in our very homes. It is also incorrect to delay these curricula until the university stage.
Third:Woman's work must be addressed through comprehensive and wide-scoped studies prepared by experts and knowledgeable people in the fields of education from among those who are proud of their religion and acquainted with theSharee'ahof their Lord.
Fourth:It is time, or rather it is overdue, for the project of a girls’ university to see the light; a project which puts an educational plan befitting this sex and steers us clear of contradicting opinions in the society through its universities. It is better for theUmmahto entrust responsibility in these universities to sincere highly-qualified persons from among men and women, and thereby theUmmahwill distance itself from the evils of those who are evil.
Reason and subjective conditions to establish this kind of university is indisputable.
Fifth:Woman's work is not a pure administrative task; rather, it is related to her personality and role in society as well as how suitable a certain kind of work is for her. Therefore, this matter must be studied within the framework ofSharee‘ahas well as theUmmah'sinterest.
·What is theUmmah'sneed to graduate female hostesses/attendants, when the danger of their potential work is known in advance?
·What is theUmmah'sneed to graduate groups of females who are specialized in drama and theatrical arts?
·What is theUmmah'sneed to graduate a large number of females in some specializations, such as decoration, agriculture and secretarial work?
I am not saying that the woman cannot understand these specializations or be good at them; rather, I mean that these are not the only criteria.
Sixth:The so-called feminine departments in some governmental administrations must be reconsidered. Is there any benefit in their existence? Are they governed by theSharee‘ahregulations?
Seventh:To stop applying the credit hour system in educating girls as this negatively influences the woman. It is not necessary that everything which is applied to men is also applied to women.
Eighth:The woman’s employment system must be fairly addressed. It is not fair that the woman leaves her home at 6:30 am and returns at 3 pm. It is also not fair that she remains more than twelve hours in the school during the exams. What is the problem if the woman works only half the working hours specified for the man and receive half of his wages? In this way, we will have the capacity to employ twice the number of available workers or even more.
What is the problem if there are long holidays for the woman after delivery in order to look after her newborn? Meanwhile, she should be rewarded for this as she is undertaking the most serious task in life.
What is the problem if there are economic criteria for woman's work? There are many houses where both the man and the woman work while there are other houses where neither men nor women work!
All these points and many others could be subject to dialogue and discussion, provided that we get rid of the complex of equality between man and woman in the employment system. This is also contingent on getting rid of the inferiority complex as well as regaining the feeling of our distinction relative to other peoples of the world.

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Dought & clear, - Celebrating theMawlid and other occasions, and offering food on these occasions

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What is the ruling on what is done every year of reading the entire Qur’aan on the night of the Prophet's birth (blessings and peace of Allah be upon him) and giving food to the poor and needy (on this occasion)?.
Praise be to Allaah.
Bringing people together to offer them food on the two Eids and on the days of al-tashreeq (the three days following ‘Eid al-Adha) is Sunnah, and it is one of the symbols of Islam which the Messenger of Allah (blessings and peace of Allah be upon him) prescribed for the Muslims.
Helping the poor by giving them food during the month of Ramadan is also one of the Sunnahs of Islam. The Prophet (blessings and peace of Allah be upon him) said: “Whoever gives food to a fasting person with which to break his fast will have a reward like his.”
Giving to poor reciters that which will help them to recite the Qur’aan is a righteous deed at all times, and the one who helps them to do that will have a share with them in the reward.
As for celebrating an occasion that is not one of those that are prescribed in Islam, such as one of the nights of the month of Rabee’ al-Awwal which is said to be the night of the Mawlid (Prophet's birthday), or one of the nights of Rajab, or the eighteenth of Dhu’l-Hijjah, or the first Friday in Rajab, or the eighth of Shawwaal, which the ignorant call ‘Eid al-Abraar, these are innovations which the salaf disapproved of and did not do. And Allah knows best.

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Dought & clear, - Repeating the name of Allaah on its own, or the pronoun “Huwa” (He), isa Sufi bid’ah

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Is there any harm in repeating the names of Allah SWT?
As zikr, or anything else?
I understand saying "Astagh firullah" or "Subhan Allah" or "Alhamdo Lillah" are ok...
Praise be to Allaah.
There is no doubt that it is bid’ah to mention the name of Allaah on its own or –even worse – to repeat the pronoun “Huwa” (“He”). Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The Name of Allaah on its own, either as a noun (“Allaah”) or a pronoun (“Huwa”) is not a complete phrase or meaningful sentence. It has no implications to do with eemaan (faith) or kufr (disbelief), commands or prohibitions. This was not mentioned by anyone from the Salaf (early generations) of this ummah, and it was not prescribed by the Messenger of Allaah (peace and blessings of Allaah be upon him). It does not bring any knowledge to the heart or bestow any kind of benefit upon it. All it does is give an unclear idea which is not defined by any negation or affirmation. Unless there is previous knowledge in a person's mind or he is in a state of mind where he could benefit from this, he gains no benefit at all. Islam prescribes adhkaar which in and of themselves bring benefit to the heart, without any such need for anything else.
Some of those who persisted in this kind of “dhikr” ended up in various kinds of heresies and ideas of “wahdat al-wujood” (unity of all that exists, pantheism), as has been explained in detail elsewhere.
It was mentioned that one of the shaykhs said: “I am afraid of dying between negation and affirmation”, but this is not an example to be followed, because it is obviously erroneous. If a person were to die in this state, he would die according to his intention, because actions are judged by intention. It was reported that the Prophet (peace and blessings of Allaah be upon him) commanded us to tell the dying person to sayLaa ilaaha ill-Allaah,and he said, “Anyone whose last words areLaa ilaaha ill-Allaahwill enter Paradise.” If this word (Laa ilaaha ill-Allaah) was something which required caution, why should we tell the dying person to say something which, if he dies in the middle of saying it, will lead to an improper death? Rather, if this were the case, he would be told to say “Allaah, Allaah” or “Huwa, Huwa.”
Mentioning the pronoun on its own is further removed from the Sunnah and is a worse kind of bid’ah, which is closer to the misguidance of the Shaytaan. If a person says “Yaa Huwa, yaa Huwaa (O He, O He)” or “Huwa, Huwa (He, He)” and so on, the pronoun does not refer to anything except whatever his heart imagines, and hearts may be guided or misguided.
Some shaykhs use as evidence to support saying “Allaah” (the name on its own) the aayah (interpretation of the meaning):
“Say: ‘Allaah.’ Then leave them…” [al-An’aam 6:91].They think that Allaah commanded His Prophet to say His Name on its own, but this is a mistake according to the consensus of the scholars, because the meaning of the phrase “Say ‘Allaah’” is that it is Allaah Who sent down the Book which was brought by Moosa. This is in response to the question:
“Say (O Muhammad): ‘Who then sent down the Book which Moosa (Moses) brought, a light and a guidance to mankind which you (the Jews) have made into (separate) paper sheets, disclosing (some of it) and concealing (much). And you (believers in Allaah and His Messenger Muhammad) were taught (through the Qur’aan) that which neither you nor your fathers knew.’ Say: ‘Allaah (sent it down).’” [al-An’aam 6:91 – interpretation of the meaning], i.e., Allaah is the One Who revealed the Book which was brought by Moosa. This is a refutation of the view of those who said,“Nothing did Allaah send down to any human being (by Revelation)”[al-An’aam 6:91 – interpretation of the meaning]. Allaah says: Who then sent down the Book which Moosa brought? Then He says: Say Allaah sent it down, then leave these liars to play in their vain discussions.
What we have said above is further explained by the comments of Seebawayh and other grammarians, who noted that when the Arabs say “Qaala” (or other forms of the verb meaning “to say”), they do not quote verbatim, rather they state what was said, giving a complete meaning. So what follows is a sentence with a complete meaning, or a nominal sentence or a verbal sentence. Hence after saying “qaala” they give akasrahto the particle “anna” (making it “inna”); “qaala” cannot be followed by a noun standing alone. Allaah did not command anyone to mention His Name on its own, and it is not prescribed for the Muslims to say His Name on its own. Saying His Name on its own does not enhance faith or explain anything about the religion, according to the consensus of the scholars of Islam; it is not enjoined in any act of worship or in any case where Allaah addresses them.
(Majmoo’ al-Fataawa, 10/226-229)
And he (may Allaah have mercy on him) also said:
Repeating the Name of Allaah on its own, such as saying “Allaah, Allaah,” or the pronoun, such as “Huwa, Huwa” is not prescribed in either the Qur’aan or the Sunnah. It is not reported that any of the salaf of this ummah or any of the righteous scholars who are taken as examples did this. It is only spoken by misguided people of the later generations.
Perhaps they are following a shaykh who had no control over himself in this regard, such as al-Shubli who, it was narrated, used to say ‘Allaah, Allaah.’ It was said to him, ‘Why do you not sayLaa ilaaha ill-Allaah?’ He said, “I am afraid of dying between the negation [sayingLa ilaaha(there is no god)] and the affirmation [ill-Allaah(except Allaah)]”!
This is one of the mistakes made by al-Shubli, who may be forgiven for it because of the sincerity of his faith and the strength of his emotions which overwhelmed him. Sometimes he would go crazy and would be taken to the asylum, and he would shave off his beard. There are other instances of this type in his case, which are not to be taken as examples, even if he may be excused or rewarded for them. If a person intends to sayLaa ilaaha ill-Allaah, and he dies before completing it, that will not harm him at all, because actions are judged by intentions, and what he intended to do is what will be written down for him.
Some of them go to extremes in this matter, and say that saying the name of Allaah is for the ‘elite’ whilst sayingLa ilaaha ill-Allaahis for the ‘masses.’ Some of them say that sayingLaa ilaaha ill-Allaahis for the mu’mineen (believers), saying ‘Allaah’ is for the ‘aarifeen’and saying ‘Huwa’ is for themuhaqqiqeen. One of them may restrict himself to saying, when alone or in a gathering, ‘Allaah, Allaah, Allaah’ or ‘Huwa’ or ‘Yaa Huwa’ or even ‘La Huwa illa Huwa (there is no He except He)’!
Some of those who have written about spiritual matters have expressed approval of this, quoting some known figures who, however, were in a state of overwhelming emotion at the time, or quoting opinions, or quoting false reports – for example some of them reported that the Prophet (peace and blessings of Allaah be upon him) told ‘Ali ibn Abi Taalib to say ‘Allaah, Allaah, Allaah.’ The Prophet (peace and blessings of Allaah be upon him) said it three times, then he told ‘Ali to say it three times so he said it three times. This hadeeth is fabricated (mawdoo’), according to the consensus of the scholars of hadeeth.
It is narrated that the Prophet (peace and blessings of Allaah be upon him) taught people various adhkaar to say, and the best of dhikr isLaa ilaaha ill-Allaah. This is what he urged his paternal uncle Abu Taalib to say when he was dying. He said, “O uncle, sayLaa ilaaha ill-Allaahand I will defend you thereby before Allaah.” And he said: “I know of a word which no one says when he is dying but his soul finds rest in it.” And he said, “Anyone whose last words areLaa ilaaha ill-Allaahwill enter Paradise.” And he said, “Whoever dies knowing that there is no god except Allaah will enter Paradise.” And he said: “I have been commanded to fight people until they bear witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah. If they do that, their blood and wealth will be safe from me, except for what is due from them [e.g., zakaah etc.], and their reckoning is with Allaah.” And there are many similar ahaadeeth.
(Majmoo’ al-Fataawaa, 10/556-558)
Whoever makes the Qur’aan and Sunnah his points of reference concerning his worship will not fail to distinguish right from wrong. We ask Allaah to bring us back to His religion in a gentle manner. And Allaah knows best.

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Dought & clear, - In the case of general supplication (du’aa’), it is not stipulated that it should be narrated in the Sunnah

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I heard one of the ignorant people offering supplication and one of the things that he said in his supplication was: “O Lord, do not make me dependent on any one or make me in need of anyone; make me independent of everyone, O You on Whom people rely and depend, Who is the One, the Only, the Self-sufficient, Who has no partner or son. O Allah, bring me back from misguidance to guidance and save me from every sin and trouble.” What is your opinion on this supplication?.
Praise be to Allaah.
You should differentiate between two types of supplication:
1. The first type is restricted supplication, by which we mean that it is connected to a certain time or place or act of worship, or that Islam specifies a certain number or virtue and similar restrictions, such as the supplications that are narrated at the beginning of prayer, the adhkaar of morning and evening, the du’aa’s for sleeping, eating and so on.
In this type of supplication it is essential to limit it to that which is narrated in sharee’ah, without adding or subtracting anything. It is not permissible to make up any kind of supplication to take the place of that which is narrated in the Sunnah.
This is what the Prophet (blessings and peace of Allah be upon him) taught to al-Bara’ ibn ‘Aazib (may Allah be pleased with him) when he said to him:
“When you go to bed, do wudoo’ as for prayer, then lie down on your right side, then say: ‘O Allaah, I have turned my face towards You and entrusted my affairs to You and relied completely upon You, out of hope and fear of You. There is no refuge or safe haven from You except with You. O Allah, I believe in Your Book which You have revealed, and in Your Prophet whom You have sent.’ Make these your last words. Then if you die that night, you will have died in a state of fitrah.”
He said: I repeated them in the presence of the Prophet (blessings and peace of Allaah be upon him), and when I reached the words, ‘O Allah, I believe in Your Book which You have revealed’ I said: ‘I believe in Your Messenger whom You have sent,’ and he said: “No, ‘in Your Prophet whom You have sent.’”
Narrated by al-Bukhaari (247) and Muslim (2710).
Al-‘Allaamah al-Mu’allimi (may Allah have mercy on him) said in his bookal-‘Ibaadah(p. 524):
What a great loss is incurred by the one who forsakes the supplications that are proven in the Book of Allah or in the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him), so he hardly calls upon Allah by them, and he goes to something else and recites it regularly. Is this not wrongdoing and transgression? End quote.
2. The second type is general supplication, which means asking Allah for needs both public and private, turning to Him and asking Him for what one needs and wants, such as supplication whilst prostrating, during the last third of the night and on the day of ‘Arafah and so on.
With regard to this kind of supplication, it is not essential that it be proven or narrated [in the texts], rather it is sufficient for the words of this supplication to be words that are acceptable and correct according to sharee’ah. There should be no transgression or overstepping the mark in supplication, and there should be no supplication that involves sin or severing the ties of kinship.
It says inFataawa al-Lajnah al-Daa’imah(24/203-204):
The matter of supplication is broad in scope, so that each person may call upon his Lord for what he needs in ways that do not involve any sin.
As for the du’aa’s and adhkaar that are narrated in texts, the basic principle concerning them is that we should adhere to the wording and numbers that are narrated. The Muslim should pay attention to that and adhere to it and not add to the specified number or add to the wording, or subtract anything from that, or change anything. End quote.
It also says (24/275):
The du’aa’s that are narrated in the Qur'aan and Sunnah are those which it is prescribed to adhere to, pay attention to, memorise and publicise. As for the other du’aa’s which all people say, they are not like that, and the best that may be said concerning them is that they are permissible, but they may contain phrases that are confusing or incorrect. End quote.
It seems that the du’aa’ or supplication mentioned in the question comes under the heading of general supplication, and by examining its words and phrases, it seems that it is a permissible supplication and there is nothing wrong with it, and it does not seem to us that there was anything in it that is objectionable from a shar’i viewpoint; rather its words are sound and correct. So you should not denounce it or brand the one who says it as ignorant.
And Allah knows best.

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