Dought & clear, - Vows do not change qadaa’ (divine decree).

Assalamu Alaikum
Please help me to understand. I need to know the meaning of the
following Hadith:
Narrated Abu Huraira:
The Prophet said (PBUH) (that ALLAH said), "Vowing does not bring to
the son of Adam anything I have
not already written in his fate, but vowing is imposed on him by way
of fore ordainment. Through vowing I make a miser spend of his wealth"
This Hadith is from Al-Qadar. Please help me with this meaning. I have
also sent you a question asking you to please explain the meanings
of some of the Surahs and ayats that we are supposed to pray. The
reference number 2241. Is it possible for you to please answer that
question.
May ALLAh guide and protect you for your kindness and help and may he
bless our Prophet Muhammad (PBUH) ,Wassalam.
Praise be to Allaah.
The hadeeth you mention was narrated by Imaam al-Bukhaari (may Allaah
have mercy on him) in hisSaheehfrom Abu Hurayrah from the
Prophet(peace and blessings of Allaah be upon him), who said (that
Allaah said): "Vowing does not bring to the son of Adam anything that
I have not already written in his Qadar (preordainments), but vowing
is imposed on him by way of preordainment. Through vowing I make a
miser spend of his wealth." (Saheeh al-Bukhaari, no. 6119)
Ibn Hajar (may Allaah have mercy on him) said in his commentary on this hadeeth:
"Ibn 'Umar said: 'The Prophet(peace and blessings of Allaah be upon
him) forbade the making of vows.' … A clear statement prohibiting vows
came in the report of al-'Alaa' ibn 'Abd al-Rahmaan from his father
from Abu Hurayrah, recorded by Muslim in the words 'Do not make vows,'
and in the phrase '(Making vows) does not bring forward anything or
delay anything [i.e., it has no effect whatsoever],' and in the report
of 'Abd-Allaah ibn Murrah, 'It does not change anything,' – which is
more general. A similar phrase was reported in the hadeeth of Abu
Hurayrah: 'Vowing does not bring to the son of Adam anything that I
have not already written in his Qadar (preordainments)…' Ibn al-Atheer
said inal-Nihaayah: 'The point of the hadeeth is that he told them
that this thing (making vows) does not bring any immediate benefit or
turn away any immediate harm, and it does not change what has been
decreed. Thus he said, Do not make vows, as you know that you cannot
get, or turn away, anything by means of vows that Allaah has not
already decreed for you. If you make a vow then fulfill it, because
whatever you have vowed becomes obligatory for you.' (Then Ibn Hajar
quotes the opinions of a number of scholars on the reason why making
vows is prohibited): … The reason may be that the person who makes a
vow does not do so in order to draw closer to Allaah, but will only do
so if he gets what he wanted, as if this is an exchange, which
corrupts his intention to draw closer to Allaah. This interpretation
is indicated by the words, 'It does not bring any good,' and 'Vowing
does not bring to the son of Adam anything that I have not already
written in his Qadar (preordainments).' This is a clear statement as
to why vows should not be made. The phrase 'it does not bring any
good' means that the end result will be no good, and it might be too
difficult to fulfil the vow, or it might mean that (the vow) will not
bring about good if it has not been decreed for him…. Al-Nawawi said:
'The phrase "it does not bring any good" means that it will not stop
anything that has already been decreed, as is clear from the other
reports.' … (Then Ibn Hajar quotes from Ibn Daqeeq al-'Eed), saying
that he described the difference betweennadhr al-mujaazaah(vow of
repayment, one in which an act of worship is promised in return for a
favour), which is forbidden, andnadhr al-ibtidaa'(vow of initiative,
where one does the promised act of worship first, without waiting to
see if the favour is granted or not), which is a pure act of worship."
Inal-Mufahhim, al-Qurtubi confirmed the idea that the ahaadeeth
forbidnadhr al-mujaazaah: 'This refers to a situation where a man
might say, for example, "If Allaah heals this person who is sick, I
will give such-and-such in charity." The reason why it is disliked is
that he postpones doing the act of worship mentioned, and makes it
conditional upon getting the desired result. This makes it quite clear
that he does not have the sincere intention of drawing closer to
Allaah, because he has clearly stated that his approach is that of
giving something in return for something. It is quite clear that if
the sick person is not healed, he will not give the charity which is
conditional upon the sick person's recovery. This is the attitude of
the miser, who does not give anything of his wealth except in exchange
for some immediate return, usually something that is worth more than
what he is prepared to give. This is what is referred to in the
hadeeth: "Through vowing I make a miser spend of his wealth." To this
could be added the point that there is an ignorant belief that making
a vow guarantees that one will get the desired result, or that Allaah
will do what a person wants because of the vow. Both notions are
addressed in the hadeeth: "Vowing does not bring to the son of Adam
anything that I have not already written in his Qadar
(preordainments)."' Concerning the aayah (interpretation of the
meaning):"They (are those who) fulfil (their) vows…" [al-Insaan
76:7]al-Tabaraani reported with a saheeh isnaad that Qutaadah said:
"They used to vow to do acts of worship such as praying, fasting,
giving zakaat and going on pilgrimage (Hajj and 'Umrah), and other
acts which were obligatory for them, and so Allaah called
themabraar(those who are pious, fear Allaah, and avoid evil –
seeal-Insaan76:5). It is clear that it is not those who make vows of
repayment (nadhr al-mujaazaah) who are praised…"
Al-Baydaawi said: "People usually make vows conditional upon gaining
some benefit or removing some evil, and this is forbidden because it
is the way of the miser. If a generous person wants to draw closer to
Allaah, he starts doing good deeds straight away, but the miser would
never voluntarily give anything except in return for something which
he is given first. This attitude will not protect him from anything
that has already been decreed, or bring him any good thing that has
not been decreed for him. The vow will be in accordance with qadar and
will make him give something that he would not have given otherwise…
And Allaah knows best."

Dought & clear, - ‘Aashoora’ in Islam and previous religions, and refutation of the Raafidi claim that it is an innovation introduced by the Umayyads

Is the day of 'Aashoora' on which we fast not the correct day? Because
I read that the correct day is the tenth day of the month of Tishrei
in the Hebrew calendar, and that the Umayyad caliphs are the ones who
changed it to the tenth day of the month of Muharram. Tishrei is the
first month of the Jewish calendar.
Praise be to Allah.
-1-
The fast of 'Aashoora', which we observe on the tenth day of the month
of Muharram, is the day on which Allah, may He be exalted, saved Moosa
(peace be upon him), and it is the day on which some of the Jews in
Madinah fasted because of that. It is also the day on which Allah
commanded the Prophet (blessings and peace of Allah be upon him) to
fast at first, then the obligation to do so was abrogated when fasting
Ramadan was made obligatory, and fasting 'Aashoora' became mustahabb
(encouraged but not obligatory).
The claim that some of the Umayyad caliphs are the ones who put this
day in Muharram is a Raafidi claim. It is one of the many lies on
which their religion is based and it is part of their belief to
attribute all kinds of evil to the Umayyad caliphs and their era. If
the Umayyads had wanted to fabricate false hadeeths and attribute them
to Islam, they would have fabricated hadeeths that made the day of
'Aashoora' an Eid or festival! and not a day of fasting on which a
person refrains from eating, drinking and sex. Fasting is an act of
worship in which one refrains from permissible things, and Eid is a
celebration in which one partakes of those things.
-2-
There is no doubt that the arrival of the Prophet (blessings and peace
of Allah be upon him) in Madinah, when he migrated, occurred in Rabee'
al-Awwal, not in Muharram. He saw some of the Jews fasting, and when
he asked them about this fast of theirs, they said: It is the day on
which Allah saved Moosa and those who were with him from drowning, so
we fast on this day in gratitude to Allah.
It was narrated from Ibn 'Abbaas (may Allah be pleased with him) that
when the Prophet (blessings and peace of Allah be upon him) came to
Madinah, he found them fasting on one day, i.e., 'Aashoora'. They
said: This is a great day; it is the day on which Allah saved Moosa
and drowned the people of Pharaoh, so Moosa fasted in gratitude to
Allah. He (the Prophet (blessings and peace of Allah be upon him))
said: "I am closer to Moosa than they are." So he fasted on that day
and issued instructions to fast on that day.
Narrated by al-Bukhaari, 3216
When he saw the Jews doing that, was it when he first came to Madinah
in Rabee' al-Awwal, or was it later on, in the month of Muharram?
There are two scholarly views; the more correct view is that his
seeing them, that discussion and that command to fast occurred in
Muharram, i.e., in the second year after he (blessings and peace of
Allah be upon him) arrived in Madinah, and from that we may conclude
that the Jews followed the lunar calendar in commemorating that day.
Ibn Qayyim al-Jawziyyah (may Allah have mercy on him) said:
Some people were confused by this and said: The Messenger of Allah
(blessings and peace of Allah be upon him) came to Madinah in the
month of Rabee' al-Awwal, so how come Ibn 'Abbaas said that when he
came to Madinah, he found the Jews fasting on the day of 'Aashoora'?
He (may Allah have mercy on him) said:
With regard to the first issue, which is that when he came to Madinah,
he found them fasting on the day of 'Aashoora', this does not indicate
that on the day of his arrival he found them observing that fast. He
arrived on a Monday, the twelfth of Rabee' al-Awwal, but the first he
knew of that was in the second year after his arrival in Madinah, and
it did not happen when he was in Makkah. This is if the people of the
Book worked out the date for this fast according to the lunar
calendar.
Zaad al-Ma'aad fi Hadiy Khayr al-'Ibaad, 2/66
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The apparent meaning of the report was problematic to some people,
because it appears to mean that when the Prophet (blessings and peace
of Allah be upon him) arrived in Madinah, he found the Jews fasting
the day of 'Aashoora', but he arrived in Madinah in Rabee' al-Awwal.
The answer to that is that what is meant is that his first knowing of
that and asking about it happened after he came to Madinah; he had no
knowledge of that before he came there. What the hadeeth implies is
that the Prophet (blessings and peace of Allah be upon him) came to
Madinah and stayed until the day of 'Aashoora', when he found the Jews
fasting on that day.
Fath al-Baari, 4/247
-3-
Was the calendar that the Jews used for that fast of theirs based on
lunar or solar months?
If we say that it was based on lunar months, as stated above, then
there is no problem, because the tenth of Muharram does not change
every year. But if we say that it was based on solar months, then
there is a problem, because this day will change every year (in
relation to the lunar calendar) and will not always coincide with the
tenth day of Muharram.
Ibn al-Qayyim (may Allah have mercy on him) mentioned this difference
of opinion, and explained that he was of the view that their calendar
was based on the solar months, so when the Prophet (blessings and
peace of Allah be upon him) saw the Jews fasting on that day, it was
in Rabee' al-Awwal when he first came to Madinah, and the date based
on the solar calendar coincided with his arrival. With regard to the
real day on which Allah saved Moosa, it was the tenth of Muharram, but
because they followed a solar calendar, they got the day wrong.
Ibn Qayyim al-Jawziyyah (may Allah have mercy on him) said:
If they followed the solar calendar, there is no confusion about the
meaning of the hadeeth, and the day on which Allah saved Moosa was the
day of 'Ashoora' in Muharram. Thus the people of the Book worked it
out according to a solar calendar, and that coincided with the
Prophet's arrival in Madinah in Rabee' al-Awwal. The fast observed by
the people of the Book was worked out according to a solar calendar,
whereas the Muslims' fast is according to the lunar calendar, as is
their pilgrimage and all important occasions that are obligatory or
recommended. The Prophet (blessings and peace of Allah be upon him)
said: "We are closer to Moosa than you." Thus it becomes clear that
the Muslims should have a greater reason to venerate that day and work
out when it is, and that they (the Jews) got it wrong, because they
were using a solar calendar, as the Christians got it wrong with
regard to their fast, when they put it in a particular season of the
year, with the result that it could coincide with any lunar month.
Zaad al-Ma'aad fi Hadiy Khayr al-'Ibaad, 2/69, 70
Al-Haafiz Ibn Hajr mentioned this possible interpretation, and refuted
it, and he refuted Ibn al-Qayyim's favouring of this view.
He (may Allah have mercy on him) said:
Some of the later scholars said: It may be that their fast was worked
out according to the solar calendar, which does not rule out the
possibility of 'Ashoora' occurring in Rabee' al-Awwal, which would
resolve the problem (of understanding the hadeeth) altogether. This
was stated by Ibn al-Qayyim inal-Hadiy, where he said: The fast
observed by the people of the Book was worked out according to a solar
calendar. But I say: What he claimed of the problem being resolved is
strange, because it leads to another problem, which is that the
Prophet (blessings and peace of Allah be upon him) instructed the
Muslims to fast 'Ashoora' according to the lunar calendar, and it is
known how the Muslims fasted 'Ashoora' in all eras: it was in Muharram
and not in any other month. Yes, I found a report in at-Tabaraani with
a jayyid isnaad from Zayd ibn Thaabit who said: The day of 'Ashoora'
is not the day people say it is; rather it is the day on which the
cover of the Ka'bah replaced and the Abyssinians play with swords and
other tools of war, and was not fixed in one (lunar) month. The people
used to go to So and so, the Jew, and ask him when it was; when he
died they came to Zayd ibn Thaabit and asked him.
Based on this, the way to reconcile the reports is to say that it was
originally like that (based on a solar calendar), then when the
Prophet (blessings and peace of Allah be upon him) instructed the
Muslims to fast 'Ashoora', he based it on the shar'i ruling, which is
to base it on the lunar calendar, and the Muslims followed that. But
with regard to the claim that the people of the Book based their fast
on a solar calendar, that is subject to further discussion. The Jews
base their fast on a lunar calendar, and this is what we have seen
them do. It may be that among them were some who followed a solar
calendar, but there are none who do that now, just as those of whom
Allah has told us that they said that 'Uzayr was a son of God no
longer exist. Exalted be Allah far above that.
Fath al-Baari, 7/267; see also 4/247
Elsewhere inFath al-Baari, al-Haafiz Ibn Hajar says, commenting on the
report of at-Tabaraani:
I came across something similar inal-Athaar al-Qadeemahby
Abu'r-Rayhaan al-Bayrooni, and what he said, in brief, was: the
ignorant among the Jews base their fasts and festivals on astronomical
calculations, so their year is solar, not lunar. I say: Hence they
need someone who has knowledge of such calculations, so that they can
rely on him for that purpose.
Fath al-Baari, 4/247, 248
With regard to the report of Zayd ibn Thaabit that was mentioned by
al-Haafiz Ibn Hajar (may Allah have mercy on him), and to which he
responded, al-Haafiz Ibn Rajab (may Allah have mercy on him) has
discussed its isnaad and text.
He (may Allah have mercy on him) said: This suggests that 'Ashoora' is
not in Muharram; rather its date is worked out according to the solar
calendar, as the people of the Book do, and this is contrary to the
practice of the Muslims in earlier times. Ibn Abi'z-Zinnaad is not to
be relied on in reports that are narrated only by him. He regarded the
entire hadeeth as being from Zayd ibn Thaabit, and the latter part of
it is not fit to be the words of Zayd, so perhaps that is the words of
another narrator. And Allah knows best.
Lataa'if al-Ma'aarif, p. 53
-4-
One may ask: how come the Prophet (blessings and peace of Allah be
upon him) believe what the Jews said about the day of 'Ashoora' being
the day on which Moosa and those who were with him were saved? This is
what the Raafidis ask with evil ulterior motives, so as to cast
aspersions on the hadeeths which encourage fasting on the day of
'Ashoora', and so as to support their claim that this is one of the
innovations introduced by the Umayyads!
Al-Maaziri (may Allah have mercy on him) said concerning this issue
and the response to it:
What the Jews say is not to be accepted (and taken as true), so it may
be that the Prophet (blessings and peace of Allah be upon him)
received revelation that confirmed what they said, or that he heard
about that from many different sources, so that he concluded that it
was true. End quote.
This was quoted by an-Nawawi inSharh Muslim, 8/11
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Even though this fast was not originally intended to do the same as
the people of the Book, his saying, "We are closer to Moosa than you"
is a confirmation of the prescription to observe this the fast, and
explaining to the Jews that what you do of expressing love for Moosa,
we do too, and we are closer to Moosa than you.
Iqtida' as-Siraat al-Mustaqeem, p. 174
-5-
It should be noted that the Prophet (blessings and peace of Allah be
upon him) liked to do the same as the people of the Book in matters
concerning which he had not received any (divine) instructions; this
included the fast of 'Ashoora'.
It was narrated from 'Abdullah ibn 'Abbaas (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) used
tolet his hair fall over his foreheads; the mushrikeen used to part
their hair and the people of the Book used tolet their hair fall over
their foreheads, and the Prophet (sa) liked to do the same as the
people of the Book in matters concerning which he had not received any
(divine) instructions. Then (later on) the Prophet (sa) parted his
hair.
Narrated by al-Bukhaari, 3728
It is a sign of Imam al-Bukhaari's understanding of the religion that
he narrated this hadeeth after the two hadeeths of Abu Moosa and Ibn
'Abbaas (may Allah be pleased with them) that speak of the fast of
'Ashoora'.
Abu'l-'Abbaas al-Qurtubi (may Allah have mercy on him) said:
The fact that the Messenger of Allah (blessings and peace of Allah be
upon him) fasted it ('Ashoora') may have come under the heading of
doing the same as them (the people of the Book) in that regard,
because that was a good deed.
It may be said that Allah, may He be exalted, gave him permission to
fast on that day, then when he came to Madinah, he found the Jews
fasting on that day, so he asked them about what motivated them to
observe that fast. They told him what Ibn 'Abbaas mentioned, that it
was a great day, on which Allah saved Moosa and his people, and
drowned Pharaoh and his people, so Moosa fasted that day in gratitude,
so we fast it too. The Prophet (blessings and peace of Allah be upon
him) said: "We have more right and are closer to Moosa than you." So
at that time he fasted this day in Madinah and issued instructions to
fast on that day, i.e., he made it obligatory to fast it and confirmed
his instructions, to such an extent that they would make little
children fast as well. The Prophet (blessings and peace of Allah be
upon him) adhered to that, as did his Companions, until the month of
Ramadan was made obligatory and fasting the day of 'Ashoora' was
abrogated. At that time he said: "Allah has not prescribed fasting
this day for you." Then he gave them the choice between fasting it or
not fasting it, but the virtue attached to it remained in place,
because he said "However I am fasting," as it says in the hadeeth of
Mu'aawiyah.
Based on that, the Prophet (blessings and peace of Allah be upon him)
did not fast the day of 'Ashoora' in emulation of the Jews, because he
used to fast it before he came to them and before he knew anything
about them; rather what happened was that he made it obligatory, in
hope of softening the Jews' hearts and win them over to Islam, just as
was the reason for facing towards their qiblah. That period was the
time when the Prophet (blessings and peace of Allah be upon him) liked
to do the same as the people of the Book in matters that he had not
been forbidden to do so.
Al-Mufhim lima Ashkala min Talkhees Kitaab Muslim, 3/191-192
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Whatever the case, he (blessings and peace of Allah be upon him) did
not fast it in emulation of them – i.e., the Jews – because he used to
fast it before that, and that was at the time when the Prophet
(blessings and peace of Allah be upon him) liked to do the same as the
people of the Book in matters that he had not been forbidden to do so.
Fath al-Baari, 4/248
-6-
We have seen above from the comments of the scholars that which
indicates that the day of 'Ashoora' was known to Quraysh and to the
Prophet (blessings and peace of Allah be upon him) in Makkah, and they
used to venerate it and indeed fast it. The Prophet (blessings and
peace of Allah be upon him) fasted it with them, and on that day they
used to put the new cover on the Ka'bah. So how can anyone, after all
this, falsely claim that 'Ashoora' is an Umayyad innovation at the
time when it is clearly mentioned in the proven, saheeh hadeeths?!
It was narrated that 'Aa'ishah (may Allah be pleased with her) said:
Quraysh used to fast on 'Ashoora' during the Jaahiliyyah, and the
Messenger of Allah (blessings and peace of Allah be upon him) used to
fast on (that day) too. When he migrated to Madinah, he fasted this
day and ordered that this fast be observed. When the month of Ramadaan
was enjoined, he said: "Whoever wishes may fast on (this day) and
whoever wishes may forsake it."
Narrated by al-Bukhaari (1794); Muslim (1125).
'Abdullah ibn 'Umar (may Allah be pleased with him) narrated that the
people of the Jaahiliyyah used to fast on the day of 'Ashoora', and
the Messenger of Allah (blessings and peace of Allah be upon him) and
the Muslims fasted it before Ramadaan was made obligatory. When the
month of Ramadaan was made obligatory, the Messenger of Allah
(blessings and peace of Allah be upon him) said: " 'Ashoora' is one of
the days of Allah, so whoever wishes may fast it and whoever wishes
may omit it."
Narrated by Muslim (1126).
We have quoted the hadeeth of Ibn 'Umar here so as to refute the
Raafidis and those who followed them in their ignorance, who claim
that 'Aa'ishah (may Allah be pleased with her) was the only one who
narrated the report about the Prophet (blessings and peace of Allah be
upon him) fasting 'Ashoora' in Makkah.
Ibn 'Abd al-Barr (may Allah have mercy on him) said:
'Abdullah ibn 'Umar (may Allah be pleased with him) narrated from the
Prophet (blessings and peace of Allah be upon him) a report similar to
that of 'Aa'ishah concerning this matter. It was also narrated by
'Ubaydullah ibn 'Umar and Ayyoob, from Naafi', from Ibn 'Umar that he
said concerning the fast of 'Ashoora': The Messenger of Allah
(blessings and peace of Allah be upon him) fasted it and instructed
(the people) to fast it.
At-Tamheed lima fi'l-Muwatta' min al-Ma'aani wa'l-Asaaneed, 7/207
An-Nawawi (may Allah have mercy on him) said:
What we conclude from these hadeeths is that during the Jaahiliyyah,
the kuffaar of Quraysh and others, and the Jews, fasted on the day of
'Ashoora'. Islam confirmed fasting on this day, then the ruling on
fasting it became less emphatic.
Sharh Muslim, 8/9, 10
Abu'l-'Abbaas al-Qurtubi (may Allah have mercy on him) said:
The words of 'Aa'ishah (may Allah be pleased with her): "Quryash used
to fast 'Ashoora' during the Jaahiliyyah," indicate that fasting on
this day was known to them to be prescribed and they were aware of its
virtue. Perhaps they fasted on that day on the grounds that it was
part of what was prescribed to Ibraaheem and Ismaa'eel (blessings and
peace of Allah be upon them), because they claimed to be following
them and they attributed many of the rulings of Hajj and so on to
them.
Al-Mufhim lima Ashkala min Talkhees Kitaab Muslim, 3/190, 191
For more information on the reasons why Quraysh fasted on that day,
please seeal-Mufassal fi Tareekh al-'Arab qabl al-Islam, 11/339, 340
-7-
Finally, what we have mentioned from the saheeh Sunnah about the
virtues of 'Ashoora', and the fact that fasting it expiates for the
sins of a year, and that its date is fixed, on the tenth of Muharram –
all of that is not unique to Ahl as-Sunnah. Rather it is also
mentioned in the main reference book of the Raafidis! So how can this
be reconciled with their claims that what we have
areisraa'eeliyyat(stories from Jewish sources), that were taken from
the Jews or invented by the Umayyads??
(i)
It was narrated from Abu 'Abdullah (peace be upon him) from his father
that 'Ali (peace be upon him) said: Fast 'Ashoora' in this manner, on
the ninth and the tenth, for it expiates the sins of a year.
Narrated by at-Toosi inTahdheeb al-Ahkaam, 4/299;al-Istibsaar, 2/134;
by al-Fayd al-Kaashaani inal-Waafi, 7/13; by al-Hurr al-'Aamili
inWasaa'il ash-Shi'ah, 7/337; by al-Buroojardi inJaami' Ahaadeeth
ash-Shi'ah, 9/474, 475.
(ii)
It was narrated from Abu'l-Hasan (peace be upon him) that he said: The
Messenger of Allah (blessings of Allah be upon him and his family)
fasted the day of 'Ashoora'.
Tahdheeb al-Ahkaam, 4/39;al-Istibsaar, 2/134;al-Waafi, 7/13;Wasaa'il
ash-Shi'ah, 7/337; also inJaami' Ahaadeeth ash-Shi'ah, 9/475
(iii)
It was narrated from Ja'far, from his father (peace be upon him) that
he said: Fasting the day of 'Ashoora' is an expiation for a year.
Tahdheeb al-Ahkaam,4/300;al-Istibsaar, 2/134;Jaami' Ahaadeeth
ash-Shi'ah, 9/475;al-Hadaa'iq an-Naadirah, 13/371;al-Waafiby
al-Kaashaani,7/13; al-Hurr al-'Aamili inWasaa'il ash-Shi'ah, 7/337
(iv)
It was narrated that 'Ali (may Allah be pleased with him) said: Fast
the day of 'Ashoora', the ninth and the tenth to be on the safe side,
because that is expiation for the past year. If one of you did not
know about it before he ate, then let him fast for the rest of the
day.
This report was narrated by the Shi'i hadeeth scholar Husayn an-Noori
at-Tabrusi inMustadrak al-Wasaa'il, 1/594; and by al-Buroojardi
inAhaadeeth ash-Shi'ah, 9/475.
(v)
It was narrated that Ibn 'Abbaas (may Allah be pleased with him) said:
When you see the new moon of Muharram, then count (the days), and when
the ninth day comes, then fast. I – that is, the narrator – said: Is
that how Muhammad (peace be upon him and his family) used to fast? He
said: Yes.
This report was narrated by the Shi'i Radiy ad-Deen Abu'l-Qaasim 'Ali
ibn Moosa ibn Ja'far ibn Tawoos in his bookIqbaal al-A'maal, p. 554;
and by al-Hurr al-'Aamili inWasaa'il ash-Shi'ah, 7/347; and by
an-Noori at-Tabrusi inMustadrak al-Wasaa'il, 1/594; and inJaami'
Ahaadeeth ash-Shi'ah, 9/475.
We have quoted these reports and their sources from the bookMan qatala
al-Husayn (radiy Allah 'andhu)? by 'Abdullah ibn 'Abd al-'Azeez.
And Allah knows best.

For children, - Allah is in every breath: Religious Poem for Children, Religious Stories for Kids

When things are down
And you are out of your mind
Remember just remember
Allah is The All-Kind.
When your life is in darkness
And nothing is right
Remember just remember
Through the darkness, Allah is The Light.
When nothing makes sense
And you're heading for demise
Remember just remember
Allah is The All-Wise.
When times are troubled
And no one seems to care
Remember just remember
Allah won't hurt you, He is The Most Just.
When your heart is breaking
And your pain makes you fall
Remember just remember
Allah sees it all.
When you are weak
And the road seems long
Remember just remember
Seek strength from The All-Strong.
When life is a burden
And everything is unstable
Remember just remember
Allah is The All-Able.
When the way is cloudy
And there is no one by your side
Remember just remember
Allah is The Only Guide.
When no one wants to listen
Or is willing to lend an ear
Remember just remember
Allah is always ready to hear.
When you are poor and penniless
And you are stuck in a niche
Remember just remember
Allah is The All-Rich.
When you are down in your misery
And there is nowhere to run
Remember just remember
You can always run to The One.
When you're all alone
And your pain has no end
Remember just remember
Allah is the Most Compassionate.
And when your scars are hurting
And your heart is in fear
Remember just remember
Allah's help is near.

For children, - Just P.U.S.H! Religious Stories for Kids, Obedient to God, Religious Stories for Children

This is a fictional story, only for the purpose of explanation and
easy understanding.
A man was sleeping at night in his cabin when suddenly his room filled
with light, and the Lord told the man he had work for him to do, and
showed him a large rock in front of his cabin. The Lord explained that
the man was to push against the rock with all his might. So, this the
man did, day after day. For many years he toiled from sun up to sun
down; his shoulders set squarely against the cold, massive surface of
the unmoving rock, pushing with all of his might. Each night the man
returned to his cabin sore and worn out, feeling that his whole day
had been spent in vain.
Since the man was showing discouragement, the Adversary (Satan)
decided to enter the picture by placing thoughts into the weary mind:
"you have been pushing against that rock for a long time, and it
hasn't moved." Thus, giving the man the impression that the task was
impossible and that he was a failure. These thoughts discouraged and
disheartened the man. Adversary (Satan) said, "Why kill yourself over
this?" "Just put in your time, giving just the minimum effort; and
that will be good enough."
That's what he planned to do, but decided to make it a matter of
prayer and take his troubled thoughts to the Lord. "Lord," he said, "I
have labored long and hard in your service, putting all my strength to
do that which you have asked. Yet, after all this time, I have not
even budged that rock by half a millimeter. What is wrong? Why am I
failing?"
The Lord responded mercifully and compassionately, "Oh my poor
creature, when I asked you to serve Me and you accepted, I told you
that your task was to push against the rock with all of your strength,
which you have done. Never once did I mention to you that I expected
you to move it. Your task was to push. And now you come to Me with
your strength spent, thinking that you have failed. But, is that
really so? Look at yourself. Your arms are strong and muscled, your
back sinewy and brown, your hands are callused from constant pressure,
and your legs have become massive and hard.
Through opposition you have grown much, and your abilities now surpass
that which you used to have. Yet you haven't moved the rock. But your
calling was to be obedient and to push and to exercise your faith and
trust in My wisdom. This you have done. Now I, my poor creature, will
move the rock."
Conclusion: At times, when we hear the words of God, we tend to use
our own intellect to decipher what God wants, when actually what God
wants is just a simple obedience and faith in Him.
By all means, exercise the faith that moves mountains, but know that
it is still God who moves mountains.
When everything seems to go wrong ... just P.U.S.H!
When the job gets you down ... just P.U.S.H!
When people don't react the way you think they should ... just P.U.S.H!
When your money is "gone" and the bills are due ... just P.U.S.H!
When people just don't understand you ... just P.U.S.H!
P + U + S + H = Pray + Until + Something + Happens

Sex in Islam, - Kissing and Foreplay in Islam

Question:
My husband does not like foreplay, kissing on the mouth, or much of
anything of that sort, but I would like him to have a desire for these
things with me. I have told him several times in a humble way, but I
am very shy to tell him again and I feel embarrassed to ask him.
He is religious, though, and may listen to religious advice. Are there
any sunnahs that he can read, about playfulness with one's wife, in
regards to the intimacy that leads to intercourse? I am hoping that by
understanding and following our Prophet's (SAWS) example, my husband
will not feel shy anymore, inshallah.
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
Foreplay between the spouses before actually engaging into sexual
intercourse is immensely important (especially for the wife) and a
vital ingredient for a happy and prosperous marriage, that which
should never be neglected.
The husband should sexually arouse his wife before having sex. It is
indeed selfish on the husband's part that he fulfils his sexual needs
and desires, whilst his wife remains unsatisfied and discontented.
Failure in satisfying the wife can have terrible consequences on one's
marriage.
It should be remembered that, just as Islam has given the husband his
right of sexual intimacy, and extreme emphasis has been laid upon the
wife to obey her husband in his request for sexual intimacy, at the
same time, Islam also recognizes a woman's need for love, affection
and foreplay. It is quite common in men to demand their sexual rights,
but they should also see whether they are giving their women their
rights in bed.
The Messenger of Allah (Allah bless him & give him peace) also
encouraged foreplay between the spouses.
Sayyiduna Jabir ibn Abd Allah (Allah be pleased with him) narrates: "I
was in the company of the messenger of Allah (Allah bless him & give
him peace) in a battle……The Messenger of Allah (Allah bless him & give
him peace) said to me: "Did you marry?" I answered: "yes". He said: "A
virgin or a non-virgin?" I said: "A non-virgin". The Messenger of
Allah (Allah bless him & give him peace) said: "Why not a virgin so
that you may play with her and she can play with you?"… (Sahih
al-Bukhari, no. 1991)
The Messenger of Allah (Allah bless him & give him peace) also stated:
"Every game a person plays is futile except for archery, training
one's horse and playing with one's wife". (Sunan Tirmidhi, Musnad
Ahmad, Sunan Ibn Majah).
Imam al-Daylami (Allah have mercy on him) records a narration on the
authority of Anas ibn Malik (Allah be pleased with him) that the
Messenger of Allah (Allah bless him & give him peace) is reported to
have said: "One of you should not fulfil one's (sexual) need from
one's wife like an animal, rather there should be between them
foreplay of kissing and words." (Musnad al-Firdaws Of al-Daylami,
2/55)
Imam Ibn al-Qayyim (Allah have mercy on him) reports in his famous
"Tibb al-Nabawi" that the Messenger of Allah (Allah bless him & give
him peace) forbade from engaging in sexual intercourse before
foreplay. (See: al-Tibb al-Nabawi, 183, from Jabir ibn Abd Allah)
There are many ways and methods that can be exercised during foreplay,
and it is best that we leave this to the mutual understanding of the
spouses, as each individual differs from another in exactly what
arouses and stimulates him/her, although the prohibited acts must be
avoided.
Importance of Kissing
However, as the questioner has asked about kissing, I would like to
end the article on a few notes with regards to it.
Kissing one's spouse is also of utmost importance during foreplay and
also in general. It is a Sunnah of our blessed Messenger of Allah
(Allah bless him & give him peace).
Sayyida A'isha (Allah be pleased with her) narrates that the Messenger
of Allah (Allah bless him & give him peace) would kiss one of his
wives and then leave for prayer (salat) without performing ablution
(wudu). Urwa says that I asked A'isha: "It must have been you?" (Upon
hearing this) A'isha (Allah be pleased with her) smiled."(Sunan
al-Tirmidhi, no. 86, Sunan Abu Dawud, no. 181 & Sunan al-Nasa'i, no.
170))
Sayyida A'isha (Allah be pleased with her) says: "The Messenger of
Allah (Allah bless him & give him peace) would kiss me before leaving
for prayers, and he would not perform an ablution." (Sunan
al-Darqutni, 1/49 and others)
The above two narrations indicate the recommendation of kissing one's
spouse. They also show the importance of greeting the wife when
entering the house with a kiss and departing with a kiss. This was the
Sunnah of the beloved of Allah (Allah bless him & give him peace).
Thus, it is inappropriate for husbands to leave the home in a hurry
without even greeting the wife in a proper manner with hugs and
kisses, and then entering the house with the first question on whether
the food is cooked or not, or whether had someone called, etc…
Passionate kissing (or French kissing) is also the Sunnah of the
Messenger of Allah (Allah bless him & give him peace).
Sayyida A'isha (Allah be pleased with her) narrates that the Messenger
of Allah (Allah bless him & give him peace) would kiss her whilst he
was fasting (m, refer to the fiqh of kissing during fast) and he would
suck her tongue." (Sunan Abu Dawud, no. 2378)
Allama al-Munawi (Allah have mercy on him) states:
"Foreplay and passionate kissing before sexual intercourse is an
emphatic Sunnah (sunnah muakkada), and it is disliked (makruh) to do
otherwise." (Faidh al-Qadir, 5/115, See: Hadith no. 6536)
In conclusion, it is important that your husband fulfils your right of
foreplay and kissing. It is not something that he should be shy or
reluctant about. Some individuals regard practices related to foreplay
to be "inappropriate" and consider abstinence from such activities to
be from piety (taqwa).
However, this is totally incorrect, for who can possibly be more
pious, pure and God-fearing than the Messenger of Allah (Allah bless
him & give him peace), yet not only did he encourage foreplay, etc,
but practically engaged in it with his wives, as we have learnt from
the many narrations quoted above.
Thus, it is not a sign of piety to abstain from such activities, for
there is no place for monasticism (rahbaniyya) in Islam. It is a
practical religion where one may fulfil his/her needs in a permissible
way. Explain to your husband in a kind and gentle manner, that
prosperity in this world and the hereafter lies in following the
example of the Messenger of Allah (Allah bless him & give him peace).
And Allah Knows Best

Sex in Islam, - Fatwa on Phone Sex Between UnmarriedPersons

Question:Respected scholars, as-salamu `alaykum.
If a man and a woman, while having phone sex, address each other as
husband and wife and they actually mean it, will it amount to
marriage? Even during the normal course of telephone conversations
they occasionally call each other husband and wife. Does it mean they
are married or it just an over emotional sentiment? Is marriage
solemnized when a man tells a woman that she is his wife and the wife
says she is?
Jazakum Allahu Khayran
Answer:
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be
upon His Messenger.
Dear sister, we appreciate your forwarding this question to us and we
ask Almighty Allah to strengthen your faith, save you from the traps
of Satan and enlighten your heart with the light of Islam!
Doing this act is a crime and leads to a grave heinous sin which is
zina (illegitimate sexual intercourse). Pronouncing the words of
marriage during your conversation does not authorize this act or mean
that you have made a marriage contract with that man. Marriage is a
solemn contract that has its own rules and conditions without which
any other kind of intimate relation is considered invalid and illegal.
Islam blocks all the ways that lead to illegitimate sexual
intercourse. The Prophet (peace and blessings be upon him) said:'The
eyes commit zina, the hands commit zina and the feet commit zina and
the genitals commit zina.'(Ahmad)
This is one of Satan's traps, so repent to Almighty Allah sincerely
and cut all your relations with this man. Almighty Allah says, (Do not
even come close to Zina. It is a shameful deed and an evil way.)
(Al-Israa' 17: 32)
In his response to your question, Wael`Abdul-Mut`aal Shihab, a
Shari`ah researcher at Al-Azhar University, stated,
First of all, phone sex and other forms of illicit relations between
men and women are strictly prohibited in Islam. Those who involve
themselves in such illegal practices should sincerely repent to
Almighty Allah, stop all illicit relations, fear Allah's punishment,
and return to the straight path before it is too late.
Just because a man calls a woman "his wife", whether on the phone or
during a face-to-face conversation, it does not amount to a legal
marriage. A legal marriage must fulfill the following requirements in
order to be valid:
1.The marriage must be expressed in clear and unequivocal terms
signifying the full consent of both male and female either in words or
in writing.
2.It should be witnessed by two reliable Muslim witnesses.
3.It should also be publicized.
4.The wife's guardian should give his consent.
5.A mahr should be paid to the bride.
Any arrangment that does not fulfill these conditions is not marriage,
no matter how sincere or earnest the parties might be.

Fathwa, - Meaning of laa ilaaha illa Allah Muhammadun rasool ullah

Question: What is the meaning of the words "laa ilaahah illa allaah
muhammadun rasool ullaah"?
Answer:
Bearing witness "laa ilaahah illa allah" and that "muhammadun rasool
ullaah" is the first pillar of the five pillars of Islam. And the
meaning of "laa ilaahah illa allah" is that nothing worshipped is
worthy of worship except Allah—it is simultaneously a denial and
affirmation. "laa ilaahah" is denial of all worship other than that of
Allah. "illa allaah" is affirmation that all worship is for Allah
alone without partners.
As for the declaration, "muhammadun rasool ullaa," its meaning is the
assertion of the message of Mohammed (peace and blessings of Allah be
upon him) and to believe in it and to adhere to it by speech, action
and faith, and to avoid all that is against it, whether it be sayings,
actions, or intentions… In other words, obeying him in what he ordered
and believing in what he said and relayed and avoiding what he has
forbid and denounced and not worshipping Allah except as he has
ordained.
wa-sall-allahu wa-sallim 'ala nabiyyina muhammadin wa-aalihi
wa-sahbih. (May the peace and blessings of Allah be upon our prophet
Muhammad and upon his families and companions).

Fathwa, - Is it possible to see Allaah in this world?

Question: I have read that no man has seen Allah (S) in this life, not
even the prophet (SM) in his mira'j. The book has been written by Sk.
Abu Ameenah Bilaal Philips. Now, I have heard from one scholar from my
country that Imam Malik saw Allah (S) hundred times in his dream. Is
that possible? May Allah (S) reward you.
Answer:
Praise be to Allaah.
Seeing Allaah in reality (as opposed to in a dream) is not possible in
this life, although no doubt it will happen after death. This is not
because seeing Him is impossible in itself, but because Allaah has
willed that it should not happen. This is for many reasons, some of
which have been found by the scholars, and others which remain known
only to Allaah. Among the reasons which we do understand is human
weakness, which is apparent from the story of Moosa (upon whom be
peace), which we will quote shortly. Another reason is that seeing
Allaah is a great blessing and joy, indeed it is the greatest
blessing, so it is withheld for the place of ultimate blessing and
joy, namely Paradise. Another reason is that this world is a mixture
of good believers and kuffaar, so this blessing is deferred until it
will be given exclusively to the believers in Paradise. Withholding
this blessing until the Hereafter also provides a strong motive to do
good in this world, so that one may see Allaah and feel secure and
content in nearness to Him in the Hereafter.
Evidence that it is not possible to see Allaah in this world
Allaah says, in the story of Moosa (peace be upon him) (interpretation
of the meaning): "And when Moosa came at the time and place appointed
by Us, and his Lord spoke to him, he said, 'O my Lord! Show me
(Yourself), that I may look upon You.' Allaah said, 'You cannot see
Me, but look upon the mountain, if its stands still in its place, then
you shall see Me.' So when his Lord appeared to the mountain, He made
it collapse to dust, and Moosa fell down unconscious. Then when he
recovered his senses he said, 'Glory be to You, I turn to You in
repentance and I am the first of the believers.'" [al-A'raaf 7:143].
The word lan (here translated as cannot in 'You cannot see Me')
conveys the meaning of 'You will not see Me in this life', because
there is evidence that man will see Allaah in the Hereafter, which
means that this lan is not eternal in application. (The negative
particle lan often carries a sense of eternal negation, that something
will never happen, but this is not the case here. Translator).
Allaah says (interpretation of the meaning): "No vision can grasp Him,
but His Grasp is over all vision. He is the Most Subtle and Courteous,
Well-Acquainted with all things." [al-An'aam 6:103]. The commentator
al-Haafiz Ibn Katheer (may Allaah have mercy on him) said, in his
tafseer of this aayah: "Concerning the phrase No vision can grasp Him,
several comments regarding it have been narrated from the imaams of
the salaf, one of which is that it means, you will not be able to see
Him in this world, even though you will see Him in the Hereafter. The
reports that state this, narrated from the Messenger of Allaah (peace
and blessings of Allaah be upon him), reach the level of mutawaatir
and are reported through more than one sound isnaad in the books of
Saheeh, Musnad and Sunan. [Translator's note: a mutawaatir report is
one that was narrated by so many to so many that it is inconceivable
that they could all have agreed on a lie].
Allaah says (interpretation of the meaning): "It is not given to any
human being that Allaah should speak to him unless (it be) by
inspiration, or from behind a veil, or (that) He sends a Messenger to
reveal what He will by His Leave. Verily, He is Most High, Most Wise."
[al-Shoora 42:51].
Abu Hurayrah said: "Some people said, 'O Messenger of Allaah, will we
see our Lord on the Day of Resurrection?' He said, 'Do you have any
doubt about seeing the sun on a cloudless day?' They said, 'No, O
Messenger of Allaah.' He said, 'Do you have any doubt about seeing the
full moon on a cloudless night?' They said, 'No, O Messenger of
Allaah.' He said, 'You will see Him just as clearly on the Day of
Resurrection…'" (Reported by al-Bukhaari, 6088). It is clear that the
idea that Allaah will not be seen in this life was well-entrenched in
the minds of the Sahaabah. They were asking about the Hereafter, and
this is what the Prophet's answer also referred to.
Abu Dharr said: "I asked the Messenger of Allaah (peace and blessings
of Allaah be upon him), 'Have you seen your Lord?' He said, '(There
is) light, how could I see Him?'" This light, which prevented him from
seeing Him, is a veil of light, which is further explained in the
hadeeth of Abu Moosa, who said, "The Messenger of Allaah (peace and
blessings of Allaah be upon him) stood up and told us five things:
'Allaah does not sleep, and it is not befitting that He should sleep.
He lowers the scale and lifts it. The deeds in the night are taken up
to Him before the deeds of the day, and the deeds of the day before
the deeds of the night. His veil is the light. If He were to withdraw
it (the veil), the splendour of His countenance would consume His
creation as far as His sight reaches.'" (Reported by Imaam Ahmad and
Muslim, 263).
Further clear evidence comes in the hadeeth which warns against the
Dajjaal (antichrist): "Written between his eyes is (the word) kaafir,
which will be read by everyone who hates his works, or every believer
will read it. Know that none of you will see your Lord until he dies."
(Reported by Muslim, 5215).
So any claim that anyone but the Prophet (peace and blessings of
Allaah be upon him) can see Allaah in reality is impossible, according
to the consensus of the scholars. However, there is some disagreement
among the scholars as to whether or not the Prophet (peace and
blessings of Allaah be upon him) saw Allaah on the night of the
Mi'raaj. The correct view is that he did not see Him physically, with
his own two eyes, because when he was asked about this, he said,
"(There is) light, how could I see Him?" According to another report,
he said, "I saw light." The Prophet (peace and blessings of Allaah be
upon him) did not see Him, but he saw His veil of light.
The question of whether Allaah may be seen in a dream does not
contradict the fact that Allaah cannot be seen in reality in this
world, because all the texts quoted above speak about physical vision
when one is awake, not the "vision" of the heart when one is asleep.
Proof that the latter kind of vision is possible is to be seen in the
hadeeth about the dispute of the "chiefs on high" (the angels). Ibn
'Abbaas (may Allaah be pleased with him) said, "The Messenger of
Allaah (peace and blessings of Allaah be upon him) said, 'My Lord came
to me tonight in the most beautiful form.' I think he said, 'in a
dream. He said, "O Muhammad, do you know what the chiefs on high
disputed about?" I said, "No." He put His hand between my
shoulder-blades and I could feel its coolness on my chest (or just
beneath my throat), then I knew everything that is in the heavens and
on earth. He said, "O Muhammad, do you know what the chiefs on high
disputed about?" I said, "Yes." He said, "About expiation, and
expiation is staying in the mosque after prayers, walking to join
congregational prayers, and doing wudoo' properly in adverse
conditions. Whoever does that will live a good life and die a good
death, and will be as sinless as the day his mother bore him." He
said, "O Muhammad, when you pray, say Allaahumma innee as'aluka fa'l
al-khayraat wa tark al-munkaraat wa hubb al-masaakeen, wa idha aradta
bi 'ibaadika fitnatan fa'qbudni ilayka ghayra maftoon (O Allaah, I ask
you to make me do good deeds and avoid evil deeds, and to make me love
the poor and wretched. If You want to test Your slaves, then take me
unto You without subjecting me to the trial). One's status in Paradise
may be raised by spreading the greeting of salaam, feeding others, and
praying at night when people are sleeping."'" (Reported by Imaam
Ahmad, 16026; and by al-Tirmidhi, 3159, who said it is a saheeh hasan
hadeeth).
Some of the scholars have commented that it is possible to see Allaah
in a dream.
Imaam al-Daarimi said, in his refutation of Bishr ibn Ghiyaath, "This
seeing took place in a dream, and in a dream it is possible to see
Allaah in any shape or form." (p. 166)
Shaykh al-Islam Ibn Taymiyah said, "A believer may see his Lord in a
dream, in various forms according to his faith and belief. If his
eemaan is correct, he can only see Him in a beautiful form, and if his
faith is lacking, this will be reflected in the way he sees Him.
Seeing Allaah in a dream is not like seeing Him in reality. It may
have different interpretations and meanings referring to something in
reality." (al-Fataawa, 3/390)
He also said, "Whoever sees Allaah in a dream sees Him in a form that
corresponds to his own state. If he is righteous, he will see Him in a
beautiful form, which is why the Prophet (peace and blessings of
Allaah be upon him) saw him in the most beautiful form. (al-Fataawa,
5/251)
Shaykh 'Abd al-Azeez ibn Baaz was asked about the ruling concerning
one who claims to have seen the Lord of Glory in a dream, and whether
it was true, as some claim, that Imaam Ahmad ibn Hanbal had seen the
Lord of Glory in his dreams more than one hundred times. The Shaykh
answered as follows:
"Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) and
others said that it is possible for a man to see his Lord in a dream,
but what he sees is not reality, because there is nothing like Allaah,
may He be glorified and exalted. Allaah says (interpretation of the
meaning): '… There is nothing like unto Him, and He is the All-Hearer,
the All-Seer.' [al-Shoora 42:11]. Nothing in His creation is like unto
Him. A person may dream that his Lord is speaking to him, and no
matter what kind of image he sees, that image is not Allaah, because
there is nothing that is like Allaah in any way. Shaykh Taqiy al-Deen
(may Allaah have mercy on him) mentioned that dreams differ according
to the state of the person who is dreaming. The more righteous and
closer to goodness a person is, the more correct his dream will be,
but the truth is still something other than what he sees, because the
guiding principle is still that there is nothing like unto Allaah.
He may hear a voice and be told such-and-such, or to do such-and-such,
without any clear image resembling anything in creation, because there
is nothing at all like unto Allaah… Some people may imagine that they
have seen their Lord when in fact this is not the case. The Shaytaan
may deceive a person and make him imagine that he is their Lord, as it
was reported that he made 'Abd al-Qaadir al-Jeelaani see him on a
throne above water, and said, 'I am your Lord and I freed you from
doing any duties (worship, etc.).' 'Abd al-Qaadir al-Jeelaani said,
'Get lost, O enemy of Allaah! You are not my Lord, because the
commands of my Lord are not cancelled for anyone,' or some similar
words.
As for whether Imaam Ahmad saw his Lord, I do not know if this is true
or not. It is said that he saw his Lord but I do not know if this is
true." And Allaah knows best.

Fathwa, - The reason for the existence of the honourable scribes even ...

Question: What is the reason for the existence of the honourable
scribes even though Allaah knows all things?.
Answer: Praise be to Allaah.
We say concerning such matters: we may or may not understand the
wisdom behind it, because we do not know the wisdom behind many
things, as Allaah says (interpretation of the meaning):
"And they ask you (O Muhammad صلى الله عليه وسلم) concerning the Rooh
(the spirit). Say: 'The Rooh (the spirit) is one of the things, the
knowledge of which is only with my Lord. And of knowledge, you
(mankind) have been given only a little'"
[al-Isra' 17:85].
With regard to these creatures, if someone were to ask us: what is the
reason behind Allaah making the camel in this manner, and making the
horse in this manner, and making the donkey in this manner, and making
the human in this manner? and so on, if he were to ask us about the
reason or wisdom behind these things, we would not know. If we were to
be asked: what is the reason why Allaah has made Zuhr prayer four
rak'ahs, and 'Asr prayer four, and Maghrib three, and 'Isha' four, and
so on? We would not be able to know the wisdom behind that.
Thus we know that with regard many matters, both in the universe and
in terms of sharee'ah, the wisdom behind them is hidden from us. As
that is the case, we say: if we manage to understand the wisdom behind
some things in creation or in sharee'ah, if Allaah blesses us by
enabling us to understand it, that is additional virtue, goodness and
knowledge. If we do not understand that, that is not going to harm us
in any way.
Now let us go back to the question, which is what is the reason why
Allaah has appointed honourable scribes to record what we do?
The wisdom behind that is to show that Allaah has organised and
measured all things in the most perfect manner, to such an extent that
He has appointed honourable scribes to record the actions and words of
the sons of Adam; they are enjoined to watch over them and write down
all that they do, even though He knows what they are going to do
before they do it. But this is a manifestation of the perfection of
Allaah's care for man and His complete protection, and it shows that
this universe is organised in the best possible manner, and Allaah is
All Knowing, Most Wise. And Allaah knows best.

Lailat ul-Qadr (The Night of Power)

'Lailat ul-Qadr' or 'Night of Power'… a very important occasion in
the history of Islam and in our personnel lives.
Allah says in the Qur'an in Surah Al-Qadr:
"We have indeed revealed this (message) in the Night of Power. And
what will explain to thee what the Night of Power is? The Night of
Power is better than a thousand months. Therein come down the angels
and the spirit by God's permission, on every errand: Peace! This until
the rise of Morn." ( Surah 97: Verses 1-5)
Allah also says about thispowerful nightin Surah Dukhan:
"Ha. Mim. By the book that makes things clear. We sent it down during
a blessed night. For We (ever) wish to warn (against evil). In that
(night) is made distinct every affair of wisdom, by command, from Our
Presence. For We (ever) send (revelations), as a mercy from Thy Lord:
for He hears and knows (all things)." ( Surah 44: Verses 1-6)
Allahsaid in the Qur'an in Surah Baqarah:
"Ramadan is the (month) in which was sent down the Qur'an, as a guide
to mankind, also clear (signs) for guidance and judgment (between
right and wrong)."( Surah 2: Verse 185)
Prophet Muhammad (pbuh)said about Lailatul-Qadr:
It as narrated byAbu Hurayrathat Prophet said, "Anyone who stays awake
for the Night Of Power with belief and for the pleasure of Allah, all
his previous sins will be forgiven." (Bukhari and Muslim)
It has also been reported byAisha, the wife of the Prophet (pbuh) who said:
"I asked the Messenger of Allah if I knewwhich night was the Night of
Powerand whatPrayerI should say during that night?
He said to me: Say: "O Allah! You are forgiving and you love
forgiveness, so you too forgive me.
Better then 1000 months of prayers
The Night Of Power is better for you to live, to experience and to
enjoy thanone thousand monthsof your personal life. Even if you were
to live one thousand months (83.3 years) withsincerity, dedication,
and sacrificesand with good intentions and deeds, the Night Of Power
is stillfar betterfor you to live and to enjoy.
TheRevelation of the Qur'anstarted in the month of Ramadan and
specifically on the Night Of Power. The Revelation of the Qur'an; a
sign ofMercy, aguideand ablessingof Allah to mankind. Anyone who is
interested in finding the best guide, he/she should look into the
teachings of the Qur'an.
Night of blessings
The Night of Power is a night of blessings Allah has blessed this
Night. Therefore whosoever is interested inreceiving the blessingsof
Allah may look forward to the Night of Power.Anyone who seeks the
Night of Power and lives it, all his/her sin will be erased. This is,
as if, he/she is,born againnowfree of all sin and mistakes.
Everyone of us would like to live a life free of sins an free of
mistakes. Everyone would like to meet Allah on theDay of
Judgmentwithout sins. Every one of us would like to feel that he/she
isreborntoday. All of us wish torejuvenateourselves, and to start a
new year with a fresh outlook and a fresh life. Every one of us wants
to live a pure life and everyone wants to purify himself/herself
without anguish or torment. The Night of Power is one of the best ways
in which a person is to achieve all these ideals.
Determining Night of Power
As far as determining the Night of Power (Lailatul Qadr) is concerned,
it has been reported to be during one of theodd numbered nightsof
thelast ten days of Ramadan, i.e.21st, 23rd, 25th, 27th or 29th. It
has been emphasized that it is most likely to be the27th night.
Signs of Lailatul-Qadr
As far as theSigns of Lailatul-Qadrare concerned:
1.The sunrises earlyin the morning withoutrays.
2.Rainmay fall either during the night or during the day of that night.
3.During night the sky will be lightlyfoggy.
4.Theskywill be slightly lighted without reflections and without rays.
5.The angels andGabrielall descend down onto earth for many purposes.
If you are interested in living the Night of Power, lsome of thethings
that you might have to do.
1.Try to observe it during the lastten days of Ramadan, at the time of
sunrise, during the days and the nights.
2.On the nights one may spend the time collectively and/or
individually observing the following activities:
a.Recitationof the Our'an.
b.Prayers-Naflafter Taraweeh.
c.Remembranceof Allah orzikr
d.Supplicationor Du'a for you and for others.
e.Pondering and contemplating into the universe, the creation of the
Heavens and the Earth: "...and they contemplate the (wonders of)
creation in the heaven and the earth…."(3:191)
f.Reading books ofHadeethso as to enjoy the sayings of Prophet Muhammad (pbuh).
g.ReadingTafseerof Qur'an.
h.Givingcharityto others if you can afford it.
i.Trying to explainIslam, if you know something about it, to those
next to you so they will benefit from you.
Tosummarize,
The Night of Power is a very important occasion in Islam. Everyone is
asked to live it and to enjoy it. This Night is anight of Mercy,
anight of Blessing, anight of Peaceand anight of Guidance. It is a
night ofUnificationbetween the finite world of ours and the Infinite
Universe of the Unseen.
Anyone who is interested inattainingthe Mercy of Allah will strive
very hard to look for the Night of Power. Anyone who is interested
inreceivingthe blessings of Allah on the Blessed Night will work very
hard to enjoy the Night of Power. Anyone who is interested in
attaining peace of mind, peace of body and peace in society, he has to
look for this Night and to live it.
May Allah give us the strength, the power, the courage and the effort
to do our best to obey Allah and to follow His teachings. May Allah
guide us and may Allah strengthen our Iman. May Allah help us to live
another year with sincerity and devotion. May Allah make us realize
that one year of our life is over and that we are one year closer to
our graves.
Let us wake up and do ourbest to please Allahin our daily life. Let us
askAlmighty Allah forgiveness. Ameen

Stories of Prophets, - Prophet Zakariya (PBUH)

Zakariya(Zachariah) was an illustrious Prophet of the Israelites. He
was one of the descendants ofProphet Sulaiman(peace be upon him). The
name of his wife was al-Yashbi' who belonged to the family ofProphet
Harun(peace be upon him). The Prophet Zakariya (peace be upon him) was
the patron of Mary, the mother of Prophet Isa(peace be upon him). He
was the trustee of Hekal. He worked as a carpenter and earned his
livelihood.
His Life
The Prophet Zakariya (peace be upon him) kept the torch of Mosaic law
burning. He used topray devotionally and preach zealously. His wife
and he were the symbols ofpiety and righteousness. Most of his kinsmen
lacked in spirit of true faith. As they were seduced, they were
inclined to doing evil deeds. They were going out of the right path.
The Prophet Zakariya (peace be upon him) was much anxious about this
state of affairs. He had no offspring and there was no suitable person
to hold the office of priesthood of Hekal after his death. He was
desirous of having a son to become his good successor. He did not long
for a son to satisfy a mere human desire for one's progeny. He wanted
to have a son to maintain the warmth ofreligious activities.
One night he stood in prayer in his sanctuary and prayed to Allah to
bless him with a good son. He was conscious that he was in an advanced
age and his wife was barren and unable to raise any issue. He had full
faith in Allah Who possesses power to do whatever He wills. He came to
know through his prophetic insight that Allah would grant his request.
He would be blessed with a good son to act as his heir who could guide
the people aright.
God in His infinite mercy removed the defect of his wife's barrenness
so that she might become mother. She gave birth to Prophet Yahya.
(peace be upon him) who was destined to behonorable, chaste, and a
prophetfrom among the righteous. The Prophet Zakariya (peace be upon
him) felt satisfied as his son grew up and became a symbol of piety.
He was graced with wisdom, obedience and asceticism.
The Prophet Zakariya (peace be upon him) continued preaching the
religion of Allah even in old age. The Israelites were indulged in
mischief making and wickedness. They had not only ignored the
teachings of his Prophet but tortured him also. The Holy Quran makes
mention of the cruel acts of the Israelites in the following Verses:
"Lo! those who disbelieve the revelations of Allah and slay the
Prophets wrongfully and slay those of mankind who enjoin equity,
promise him a painful doom." ( Surah 3: Verse 21)
The Prophet Zakariya (peace be upon him) did not die a natural death.
One day the Israelites decided to put him to death. He hid himself in
the covern of the tree. The Jews began to saw that part of the tree.
The Prophet Zakariya (peace be upon him) did not even utter a faint
cry. His body was cut into two pieces.

Stories of Prophets, - Prophet Yaqub (PBUH)

Allah conveyed to the Prophet Ibrahim(peace be upon him) glad tidings
regarding the birth of elite Prophets, Ishaq and Ya'qub (peace be upon
them). The Holy Quran says:
"We gave him Ishaq and Ya'qub. Each of them We made a Prophet. And We
gave them of Our mercy and assigned to them a high and true renown." (
Surah 19: Verses 49-50)
Qualities of the Prophet Ya'qub
The Prophet Ya'qub (peace be upon him) was the son of Prophet
Ishaq(peace be upon him) and his wife Rebecca. He was born
atPalestine. He passed his life exactly in the footsteps of his father
and grandfather. He had full faith in theOneness of God. He directed
his followers to do good and shun evil. He advised them to keep up
prayer and give alms. He was a man of parts and wisdom. God showered
His blessings on him and his kith and kin. The Holy Quran affirms:
"And We gave him tidings of the birth of Ishaq, a Prophet of the
righteous and We showered Our blessings on him and on Ishaq and of
their off-spring are some who do good and some who plainly wrong their
own selves." ( Surah 37: Verse 113)
At the age of sixty the Prophet Ishaq (peace be upon him) was blessed
with a pair of twins namely Esau and Ya'qub. Esau was a hunter and
provided his aged parents with meat. Ishaq was chosen to be the
Prophet of the Bani Israel.
His marriage and off-spring
It is narrated that his uncle Laban madeProphet Ya'qub(peace be upon
him) serve him for seven years on promise to marry Rachel with him. At
the end of this period the marriage was solemnized. Later on he
entered into matrimonial contract with three more women. The Prophet
Ya'qub (peace be upon him) had four wives and twelve sons who became
the progenitors of twelve tribes. TheProphet Yusuf(peace be upon him)
and Benjamin were from Rachel. The Prophet Ya'qub (peace be upon him)
had great affection for them.
Plot against Prophet Yusuf
As the off-springs of his other wives were jealous of Prophet Yusuf
(peace be upon him) they hatched out a plan to separate Yusuf from his
father. They took him out on a lame excuse of tending sheep and threw
him into a waterless well. They came back home shedding crocodile
tears and said: A wolf has devoured Yusuf.
The Prophet Ya'qub (peace be upon him) suspected foul play on the part
of his sons. He bore with patience the mental torture to which he was
subjected in his old age. He wept bitterly day and night and lost his
eye-sight. After a long time he came to know that Prophet Yusuf (peace
Be upon him) was alive. He was the custodian of storehouse in Egypt.
The Prophet Ya'qub (peace be upon him) along with the whole family
proceeded towards Egypt on the invitation of his son. They were
awarded a warm reception. He settled inEgypt. He died at the age of
140 years. He was buried inHebron (al-Khalil)according to his will.
When the Prophet Ya'qub (peace be upon him) was on the point of death,
be called his sons and held conversation, with them. It is mentioned
in the following Verses of the Holy Quran:
"The same did Ibrahim enjoin upon his sons, and also Ya'qub (saying):
O' my sons! Lo! Allah has chosen for you the true religion, therefore
die not save as men who have surrendered (unto Him) or were you
present when death came to Ya'qub when he said to his --sons: What
will you worship after me? They said: We shall worship your God, God
of your fathers Ibrahim, Ismail and Ishaq, One God and unto Him We
have surrendered." ( Surah 2: Verses 132-133)

The Hard-Working Muslim Woman - Women site, -

The Muslim woman was not idle; how could she be idle when she is the
mistress of the house and family and has many great tasks such as
pregnancy, delivery, suckling, feeding her husband and children,
taking care of the children and the home, participating in some tasks
of the husband such as watering, carrying water skins, using the hand
mill, managing and feeding the horse and carrying date stones from the
husband's land.
It is not one kind of work; rather, there is work that is too heavy to
be carried by mountains. They bore these tasks with patience while
praising Allaah The Almighty. When Allaah The Almighty granted Muslims
conquests, the husbands of those women alleviated some of their tasks
and brought maid-servants to help them with their work.
The highest summit that none could reach but Muhammad, sallallaahu
'alayhi wa sallam, and his offspring remained high, facing strenuous
work day and night even when there was an abundance of servants and
wealth because no one could reach the status of prophethood.
Furthermore, it is sufficient for the woman that her pregnancy and
delivery are considered Jihaad )struggle( in the way of Allaah The
Almighty. The Prophet, sallallaahu 'alayhi wa sallam, said:"The woman
in her pregnancy to her delivery until she weans the child is like the
one who guards the frontiers in the way of Allaah. If she dies in this
period, she would have the reward of a martyr."]At-Tabaraani
)Al-Haythami: the chain of transmission includes Qays ibn Ar-Rubay'
who was graded as authentic by Sufyaan and Shu'bah and graded as
Dha'eef by other scholars of Hadeeth; the remainder of the chain are
among the narrators of Al-Bukhaari and/or Muslim[
Listen to the delegate of women to the Prophet, sallallaahu 'alayhi wa
sallam, Asmaa' bint Yazeed Al-Ansaariyyah, may Allaah be pleased with
her, when she summarized the situation and job of the Muslim woman
while she longs for the reward of Jihaad in the way of Allaah. She
said,
'O Messenger of Allaah, may my father and mother be sacrificed for
you, I am the delegate of Muslim women to you. Allaah The Almighty
sent you to both men and women. We believed in you and followed you.
We )women( are confined and reserved at your houses and bear your
children. )However,( you men are preferred over us by attending Friday
prayers, congregational prayers, funerals, performing Hajj after Hajj
and— better than all of these acts of worship— Jihaad in the way of
Allaah The Almighty. When you go out in the way of Allaah for Jihaad
or for Hajj or 'Umrah, we preserve for you your children and your
property, weave your clothes and bring up your children. So, do we
share with you the reward?
The Messenger of Allaah, sallallaahu 'alayhi wa sallam, turned his
face to his Companions and said:"Have you ever heard a woman ask a
more eloquent question about her religion than this one?"They said,
"No. We did not think that a woman would be guided to say the like of
this." Then, the Prophet, sallallaahu 'alayhi wa sallam, turned to her
and said:"O woman, understand and inform the women who are behind you
that being a good wife to your husband equals all that )reward you
mentioned for men(."]Al-Bayhaqi[
What glad tidings for women could be greater than this! The reward of
being a good wife and beautifying herself for her husband equals the
reward of performing Hajj and 'Umrah and doing Jihaad. This is not the
way we see the woman today; she adorns herself when she goes out to
the markets and is in a shabby appearance at home with her husband.
When she goes out of her home, she exposes her adornments like the
pre-Islamic era and even worse. She goes out wearing perfume and
struts among men until she is cursed by the angels. Meanwhile, at home
before her husband, she is in a shabby state and a terrible condition.
What an excellent advice it was that of Asmaa' ibn Khaarijah
Al-Fazaari, may Allaah have mercy upon him, when he said to his
daughter as stated in Majma' Al-Amthaal by Al-Maydaani:
O daughter, you have left the nest where you grew up and went to
another that you do not know and to a mate who is unfamiliar to you,
so be an earth for him and he will be your sky. Be a resting place for
him and he will be your pillar. Be his Bondmaid and he will be your
slave. Do not make excessive demands for he will then desert you. Do
not become too distant from him for he will then forget you. Should he
draw near then draw close to him. Should he become distant stay away
from him. Watch for his nose, his hearing and his eye; so, he will
smell nothing from you but that which is sweet, hear nothing but that
which is good; and look at nothing but that which is beautiful.
This is the best advice ever for every bride on her wedding day. The
Muslim woman acknowledged this advice and was the best wife among
mankind, and she gave birth to the most unique nation in history,
which Allaah The Almighty described as the best nation in the verse
)which means(:}You are the best nation produced ]as an example[ for
mankind. You enjoin what is right and forbid what is wrong and believe
in Allaah{]Quran 3:110[
The woman had a great role in the emergence of the best Ummah )nation(
in the history of mankind. She was the best wife, mother and teacher.
Many are the great men recorded in the history of this Ummah who
became prominent through the efforts of their covered up mothers who
educated and disciplined them!
There is no doubt, if this Ummah wants to assume its prior status and
rise again, then, it should first perfect the upbringing of the
incubators who would bring up the children and teach them Islamic
teachings. In this way, the mother would indeed be like a school. In a
renowned line of Arabic poetry, the poet Haafith Ibraaheem said that
the woman is a school, if you prepare her well, you are preparing a
highly refined people.

Ar-Rubayyi’ bint Mu’awwith - Women site, -

Pledged allegiance to the Prophet, sallallaahu alayhi wa sallam, under the Tree
Her name and lineage
Ar-Rubayyi' bint Mu'awwith ibn Al-Haarith ibn Rifaa'ah ibn Al-Haarith
ibn Sawaad ibn Maalik ibn Ghanm ibn Maalik. She is one of Al-Ansaar
]the Supporters of the Prophet in Al-Madeenah[ from the tribe of Banu
An-Najjaar. Her mother is Umm Yazeed bint Qays ibn Za'waa' ibn Haraam
ibn Jundub ibn 'Aamir ibn Ghanm ibn 'Adiyy ibn An-Najjaar. Her father
is Mu'awwith, one of the honorable Companions who participated in the
Ghazwah of Badr. Her husband is the respected Companion, Iyaas ibn
Bukayr Al-Laythi, who is one of the prominent Emigrants.
Ar-Rubayyi' bint Mu'awwith has numerous virtues, one of which is that
the Prophet, sallallaahu 'alayhi wa sallam, visited her on her wedding
day. She narrated: "The Prophet, sallallaahu 'alayhi wa sallam,
entered upon me on my wedding day and sat on my bed just as you are
now sitting. Some girls were playing the Duff lamenting the death of
their fathers in the Ghazwah of Badr; one of them said: "We have among
us a prophet who knows what will happen tomorrow." The Prophet,
sallallaahu 'alayhi wa sallam, said: "Do not say so. Just continue
what you were saying earlier." ]Al-Bukhaari[
The reason why the Prophet, sallallaahu 'alayhi wa sallam, told the
girls so, is that Allaah The Exalted is the Only One who knows the
future. None of His creation has the ability to predict the future, as
Allaah The Exalted Says )what means( :}]He is[ Knower of the unseen,
and He does not disclose His ]knowledge of the[ unseen to anyone. *
Except whom He has approved of messengers, and indeed, He sends before
each messenger and behind him observers.{]Quran 72:26-27[
Ar-Rubayyi' bint Mu'awwith held many courageous stances in Islamic
history that prove her sincere adherence and commitment to Allaah The
Exalted, to Islam and to all Muslims. She did not fear the blame of a
critic and was not afraid of any one who did not implement the orders
of Allaah The Almighty.
Ar-Rubayyi' narrated: "I went to buy perfume from Asmaa' bint
Makhrabah, Abu Jahl's mother, and she told me: 'Write a piece of paper
stating that you owe me money for that perfume.' Ar-Rubayyi' replied:
'Yes, I will write you a paper stating that I, Ar-Rubayyi' bint
Mu'awwith, owe you that money.' Asmaa' then said: 'Oh, I hope you
would lose someone dear to you and shave your hair mourning him/her.
You are the daughter of the man who killed his master.' Ar-Rubayyi'
said: 'Rather, I am the daughter of the man who killed his slave.'
Asmaa' said: 'By Allaah, I shall not sell you anything.'"
Ar-Rubayyi' is the mother of Muhammad ibn Iyaas ibn Al-Bukayr.
A number of the Companions and Taabi'oon used to come to her to
benefit from her knowledge on the rulings of Islam and to ask her
about her narrations.
Ar-Rubayyi' bint Mu'awwith narrated: "The Prophet, sallallaahu 'alayhi
wa sallam, told the villages of the Ansaar early on the morning of
'Aashooraa' )the tenth of Muharram(: 'Whoever is not fasting today
should continue the day and whoever is fasting should preserve his
fasting.' She said: "From that time on, we started fasting on the
tenth of Muharram. We used to make our little children fast too, and
whenever a child felt hungry, we would distract him with a toy made of
wool till the time of Iftaar." ]Al-Bukhaari and Muslim[
The Prophet, sallallaahu 'alayhi wa sallam, conferred honor upon
Ar-Rubayyi' bint Mu'awwith and Umm Sunbulah
At-Tabaraani narrated that Ar-Rubayyi' bint Mu'awwith ibn 'Afraa', may
Allaah be pleased with them, said: My father, Mu'awwith ibn 'Afraa',
sent me with a measure of ]some[ ripe dates and Hisaa` ]soup[ made of
small cucumbers to the Prophet, sallallaahu 'alayhi wa sallam, as the
Prophet, sallallaahu 'alayhi wa sallam, used to love cucumber. There
was jewellery that the Prophet, sallallaahu 'alayhi wa sallam, had
received from Bahrain and he gave me a handful of it." In another
narration, she says: "So he gave me a handful of jewellery or gold."
This Hadeeth was narrated by Ahmad with this wording and he added in
another version:
"The Prophet, sallallaahu 'alayhi wa sallam, said to her:'Adorn
yourself with this.'Al-Haythami said that both narrations are Hasan,
and At-Tirmithi narrated the brief version.
At-Tabaraani narrated in Al-Awsat that Umm Sunbulah, may Allaah be
pleased with her, offered the Prophet, sallallaahu 'alayhi wa sallam,
a gift but his wives refused to accept it. The Prophet, sallallaahu
'alayhi wa sallam, ordered them to accept it, so they did. The
Prophet, sallallaahu 'alayhi wa sallam, granted Umm Sunbulah, may
Allaah be pleased with her, a piece of land which 'Abd-Allaah ibn
Jahsh, may Allaah be pleased with him, later on bought from Hasan ibn
'Ali, may Allaah be pleased with them.
Al-Haythami said that 'Amr ibn Qaythi is one of the narrators of this
narration and he did not know him, and the rest of the narrators are
trustworthy. There are numerous narrations on the generosity of the
Prophet, sallallaahu 'alayhi wa sallam, in giving charity.
Umm Sunbulah, may Allaah be pleased with her, died during the
Caliphate of Mu'aawiyah in the 45th year AH. Ar-Rubayyi' bint
Mu'awwith, may Allaah be pleased with her, died during the Caliphate
of 'Abd Al-Malik ibn Marwaan between the 73rd and the 79th years AH.

How to Handle Burdens - Women site, -

We all have stress and burdens in our daily lives. Whether it is
school or work or just the trials of life, we carry much on our
shoulders. Some of us carry our own loads and some of us carry loads
that we share with others, such as health problems, personal family
issues, financial dilemmas, marital discord, employment troubles, and
the list could go on. These burdens that we bear can be heavy. In
fact, most of us may say that at one time or another, these burdens
are too hard to bear.
But, in Chapter two ]Quran 2[, Allaah Almighty promises us that we
will never have to carry a burden that is greater than what we can
bear. So why do we feel then that the burden is too heavy for us to
carry? Why do we feel as if we had the weight of the entire world on
our shoulders and as if we had more than our share of worries and
woes?
We feel this way not because of the weight of the burden, but rather
the way we carry it.
Bend at the knees
When we physically carry heavy loads in our arms, we are always told
to `bend at the knees' to avoid breaking our backs and injuring our
necks. There is great wisdom in ensuring that something is sincerely
done in our own best interest, and not just done as a task that we
want to get rid of. Likewise, a burden that is carried with little or
no care or concern for our own well-being does not make much sense. In
a short amount of time, one would `burn out' and be of much less use
to the same people that we were intending to help in the first place.
So, a burden carried on our shoulders should be carried with care as
well, otherwise it could similarly become a `pain in the neck'. In
other words, a burden on its own is not such a pain but a mere
responsibility; but a burden that is not carried well becomes a pain,
a hassle that one harbors reluctantly.
No matter how heavy our burden is, if we carry it with confidence and
self respect, we can handle the weight of it and carry it to fruition
or to the point that it needs to be carried.
Sometimes, this weight that we carry is for a short period and
sometimes it is for a long period; whatever the duration, our attitude
determines in large part the outcome. The way that we handle any
situation determines how that situation can end. Think about many of
the burdens that you may have in your life at this very moment. The
way you see them can have a huge impact on the way they affect your
life. If you think they are enormous, then you tend to visualize them
as such.
If you imagine that it is the end of the world, you would probably
feel as if the world was about to come crashing down on you.
Instead, if we can remember at times like this that there is no such
thing as a burden too great, we can take a deep breath and remind
ourselves that we can handle it. We have to remember that Allaah
Almighty Knows what we can handle. After all, He Almighty created us
and thus Knows better than anyone else what we can and cannot handle.
Pulling our own weight
In remembering this, it would be better for us to handle our
responsibilities not with complaints and grouchiness but with
self-restraint and grace. The burdens placed on our shoulders should
not weigh us down to the point of immobility. Instead, we can think of
them as challenges that we can learn to face and overcome. The reality
is that, no matter how bad the situation is, there is always someone
out there whose situation is harder than ours. Maybe we can't see that
person when we need to, but we need to know that this reality exists
and that our own burdens are meant for us. The burden of other people
could be much worse.
All of the burdens that we have are a test from Allaah Almighty—we
know that already. What we sometimes forget is how to handle those
burdens. Usually, we complain about everything that is 'going wrong'
in our lives. If we can change our perspective and balance those
burdens with a stronger back and with a more positive attitude, we
will see that the burden is not as heavy as the reward for being
grateful for those things that we have in our lives that are going
well.

Dought & clear, - Is the will of Allaah the reason why people go astray?.

When a person goes astray and deviates, does that happen by the will
of Allaah or does Allaah not decree that?
Praise be to Allaah.
Shaykh al-Shanqeeti (may Allaah have mercy on him) said:
Allaah says (interpretation of the meaning):
"He whom Allaah guides, he is the rightly-guided; but he whom He sends
astray, for him you will find no Wali (guiding friend) to lead him (to
the Right Path)"[al-Kahf 18:17]
In this aayah, Allaah explains that guidance and misguidance are in
His hand alone; whomsoever He guides none can lead astray, and
whomsoever He sends astray, none can guide. This meaning is also
expressed in many other aayahs, such as the following (interpretation
of the meaning):
"He whom Allaah guides, he is the rightly-guided; but he whom He sends
astray, for him you will find no Wali (guiding friend) to lead him (to
the Right Path)."[al-Israa' 17:97]
"Whomsoever Allaah guides, he is the guided one, and whomsoever He
sends astray, — then those! they are the losers"[al-A'raaf 7:178]
"Verily, you (O Muhammad) guide not whom you like, but Allaah guides
whom He wills"[al-Qasas 28:56]
"And whomsoever Allaah wants to put in Al-Fitnah (error, because of
his rejecting of Faith), you can do nothing for him against Allaah"
[al-Maa'idah 5:41]
"If you (O Muhammad) covet for their guidance, then verily, Allaah
guides not those whom He makes to go astray (or none can guide him
whom Allaah sends astray). And they will have no helpers"
[al-Nahl 16:37]
"And whomsoever Allaah wills to guide, He opens his breast to Islam;
and whomsoever He wills to send astray, He makes his breast closed and
constricted, as if he is climbing up to the sky"
[al-An'aam 6:125]
And there are very many similar aayahs.
From these and similar aayahs in the Qur'aan it may be understood that
the view of the Qadariyyah, who say that man is independent in his
actions, whether good or bad, and that does not happen by the will of
Allaah but rather by the will of the person, is false. Glorified and
exalted be Allaah far above anything happening in His dominion that
does not happen by His will.
Adwaa' al-Bayaan, 4/44.