Tourism in Goa Beaches

Tourism is Goa 's primary industry: it handles 12% [ 1 ] of all
foreign tourist arrivals in India . Prachi Desai has been appointed as
the face of Goa Tourism.
The state of Goa is famous for its excellent beaches, churches, and
temples. BomJesus Basilica is another famous attraction in Goa. Fort
Aguada too is a major tourist attraction. Recently a Wax Museum on
Indian history, culture and heritage has also opened inOld Goa.
This tiny state is situated on the west coast of India , between the
borders of Maharashtra and Karnatakaand is better known to the world
as the former Portuguese enclave on Indian soil. With the rule ofthe
Portuguese for over 450 years and the consequential influence of the
Latin culture, Goa presents a somewhat different picture to the
foreign visitor than any other part of the country.
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Beaches:
One of the reasons to visit Goa is its beaches. About 125 KM of the
coast line is dotted with beaches. Thesebeaches are divided into North
Goa and South Goa Beaches. The further north or south you go, the more
isolated the beaches get. However, if you're looking for people, then
visit some of the more popular beaches like Baga and Anjuna. These
beaches are lined with shacks that provide fresh sea food and drinks.
Some shacks arrange special events to attract more customers.

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Friday Prayers ~ Ruling on not going to Jumu’ah

What is the punishment ofnot going to salat al jummah. Can you please
back up the answer with ahadith.
Praise be to Allaah.
If a person for whom Jumu'ah is obligatory doesnot attend and does not
have a valid excuse, this is a major sin. Whoever doesnot attend three
Jumu'ahs (in a row) out of negligence has a seal placed over his heart
and is regarded as one of the ghaafileen (negligent, heedless). Muslim
narratedin his Saheeh from Abu Hurayrah and Ibn 'Umar (may Allaah be
pleased with them both), that theyheard the Prophet (peace and
blessings of Allaah be upon them) say from his minbar: "People should
definitely stop neglecting Jumu'ah, or else Allaah willmost certainly
seal their hearts and they will most certainly be among the
ghaafileen."
According to another hadeeth: "Whoever neglects three jumu'ahs (in a
row) out of negligence will have a sealplaced upon his heart." This is
a spiritual punishment, which is more severe that a physical
punishment such as imprisonment or flogging. The Muslim ruler should
punish those who fail to attend Jumu'ah prayers with no excuse, as a
deterrent. Let each Muslim fear Allaah and notmiss performing one of
the obligatory duties enjoined by Him, lest he expose himself to the
punishment of Allaah; let him adhere to that which Allaah has made
obligatory so that he may earn the reward of Allaah. And Allaah
bestows His Bounty upon whomsoeverHe wills.

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4a. Friday Prayers ~

4a.
Imaam Maalik ibn Anas (may Allaah have mercy on him)said: "The later
generations of this ummah will not be reformed by anything except that
by which the first generation was reformed." This was also the view of
other imaams after him. And Allaah is thesource of strength./

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Friday Prayers ~ 4. Ruling on doing Zuhr prayer after Jumu’ah

There is a town where there are nearly thirty-fivemosques in which
Jumu'ahprayers are held. When the worshippers finish Jumu'ah, they
pray Zuhr afterwards. Is this action permitted or not?
Praise be to Allaah.
It is a well established factin Islam (such that no Muslim has any
excuse for not knowing), and the shar'i evidence indicates, that
Allaah has not prescribed any prayer at noon time on Fridays except
one obligatory prayer for men who are residents and are settled (i.e.,
not traveling), free and accountable, which is Jumu'ah prayer. If the
Muslims do that, then there is no other obligation upon them, be it
Zuhr or any other prayer. Jumu'ah prayer is the obligation of that
time. The Prophet (peace and blessings of Allaah be upon him), his
companions (may Allaah be pleased with them), and the righteous salaf
who came after them, did not pray any other obligatory prayer after
Jumu'ah. The action to which you refer was introduced many
centurieslater, and undoubtedly it is one of the newly-invented
innovations of which the Prophet (peace and blessings of Allaah be
upon him) said: "Beware of newly-invented matters, for every
newly-invented matter is an innovation, and every innovation is a
going astray." (Narrated by Abu Dawood, 3991)
And he (peace and blessings of Allaah be upon him) said: "Whoever
innovates something in this matter of ours [Islam] that is not part of
it will have it rejected." (Narrated by al-Bukhaari and Muslim).
Undoubtedly praying Zuhr after Jumu'ahis something innovated which is
not a part of the matter of the Prophet (peace and blessings of Allaah
be upon him), so it is to be rejected and is to be included in the
innovations and misguidance against which the Prophet (peace and
blessings of Allaah be upon him) warned us. The scholars have drawn
attention to that, including Shaykh Jamaal al-Deen al-Qaasimi, in his
book Islaah al-Masaajid min al-Bida' wa'l-'Awaa'id and Shaykh Muhammad
Ahmad 'Abd al-Salaam in his book al-Sunan wa'l-Mubtada'aat.
If someone were to say, "We only do that in order to be on the safe
side, lest our Jumu'ah prayer was not valid," our answer is that he
should be told thatthe basic principle is that the Jumu'ah prayer is
validand is sound and that it is not obligatory to pray Zuhr, indeed
it is not permissible to do so at thetime of Jumu'ah for those for
whom Jumu'ah is obligatory. Being on the safe side is prescribed in
cases where the way of the Sunnah is not clear, and there is some
doubt and uncertainty. But in a case such as this it is not the matter
of doubt; rather we know from the evidence that what is obligatory is
Jumu'ah prayer only, so it is not permissible to do something else
instead or in addition to it on the grounds that this is an action
with the intention of being on the safe side, or to institute a new
way which Allaah has not prescribed. Praying Zuhr atthis time is
contrary to theshar'i evidence which is well established and no Muslim
has any excuse for not knowing, so we must not do this and we must
beware of it. There are no grounds for doing this, rather it comes
from the waswaas (insinuating whispers) of the Shaytaan which he
whispers to people so as to prevent them from following true guidance
and institutes forthem a religion which Allaah has not allowed. This
is similar to the way in which he makes the idea of "being on the safe
side" when doing wudoo' attractive to them, until hemakes wudoo' a
torment for them, and it takes all their time; whenever they have
almost finished, he whispers to them that they have not done it
properly or they have not done such and such. He does the same thing
to some of them in the prayer; when a person says takbeer for the
prayer, he whispers to himthat he did not say the takbeer, and he
keeps whispering to him that he did not say takbeer, and the person
keeps on saying takbeer after takbeer, until the first rak'ah is over,
or until the recitation or most of it is over. This is one of the
traps and snares of the Shaytaan, who is keen to annul the good deeds
of the Muslim and make him confused about his religion. We ask Allaah
to keep us and all the Muslims safe and sound from his traps, snares
and insinuating whispers, for He is the All-Hearing, Ever-Near.
Conclusion:
Praying Zuhr after Jumu'ahis a bid'ah and a going astray, instituting
a new way which Allaah has not prescribed. We must not do this; we
must beware of it and warn people against it, and limit ourselves to
doing Jumu'ah prayer only, as was the way of the Messenger of Allaah
(peaceand blessings of Allaah be upon him), his companions after him
and those who have followed them in truth until the present day. This
is the truth concerning which there is no doubt. Imaam Maalik ibn Anas
(may Allaah have mercy on him)said:
:->
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Friday Prayers ~ Can Jumu’ah prayer be held in Dar al-Harb?

If we say that some country is dar al-harb (abode of war) or dar kufr
(abode of disbelief), do wehave to pray Jumu'ah there? In other words,
do we have to gather for Friday (Jumu'ah) prayer in dar al-harb or dar
kufr?
Praise be to Allaah.
Allaah has enjoined Jumu'ah upon the Muslimswho are settled in a city
orvillage, and He has forbidden them to becomedistracted from that by
buying and selling, etc, because of the general meaning of the verse
(interpretation of the meaning):
"O you who believe (Muslims)! When the call isproclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come to the remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)] and
leave off business (and every other thing). That is better for you if
you did but know!"
[al-Jumu'ah 62:9]
And it was narrated in the hadeeth of 'Abd-Allaah ibn'Umar and Abu
Hurayrah (may Allaah be pleased with them) that they heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say
from the minbar: "There are people who should stop neglecting Jumu'ah,
or else Allaah will put a seal on their hearts, then they will surely
be among the negligent." (Muslim 2/591). And the ummah is agreed on
the fact that Jumu'ah is obligatory. There is no sound evidence in
sharee'ah to indicate that the obligation of praying Jumu'ah applies
only in dar al-Islam and not in daral-harb, so the Muslims who are
settled in dar al-kufr are obliged to perform Jumu'ah prayer if the
conditions are met, following the general meaning of the texts of the
Qur'aan and Sunnah which indicate that it is anindividual obligation
(fard 'ayn) on the Muslims, if theconditions stipulated by sharee'ah
are met.

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It is part of the Sunnah to turn one’s face towards the khateeb and look at him

Friday Prayers ~ During the Friday khutbah,some of the worshippers
look at the khateeb; some look straight ahead; some look at the
ground; and some close their eyes. Is there a specific Sunnah
regarding this matter?
Praise be to Allaah.
It was narrated in a saheeh hadeeth that one of the companions of the
Prophet (peace and blessings of Allaah be upon him) said: when the
Prophet (peace and blessings of Allaah be upon him) mounted the
minbar, we would turn our faces towards him.
(al-Silsilat al_Saheehah by al-Albaani, no. 2080)
It was narrated that Abaanibn 'Abd-Allaah al-Bajili said: I saw 'Udayy
ibn Thaabit turning to face theimaam when he stood to deliver the
khutbah. I said to him, I saw you turn your face towards the imaam. He
said, I saw the Companions of the Prophet (peace and blessings of
Allaah be upon him) doing that.
It was narrated that 'Abd-Allaah ibn Mas'ood said: when the Messenger
of Allaah (peace and blessings of Allaah be upon him) mounted the
minbar, we would turn our faces towards him him. This was narrated by
al-Tirmidhi, who said, in the same chapter there are reports narrated
from Ibn 'Umar and Muhammadibn al-Fadl. According to the scholars
among the companions of the Prophet (peace and blessings of Allaah be
upon him) and others, thisis to be followed. They regard it as
mustahabb to turn to face the imaam when he delivers the khutbah. This
is the view of Sufyaan al-Thawri, al-Shaafa'i, Ahmad and Ishaaq.
It was narrated that Yahyaa ibn Sa'eed al-Ansaari said: "The Sunnah
when the imaam sits on the minbar on Friday is for all the people to
turn their faces towardshim."
It was narrated from Naafi' that Ibn 'Umar used to finish his tasbeeh
before the imaam came out; when he came out, hewould turn to face him
before the imaam even satdown.
Al-Albaani (may Allaah have mercy on him) compiled these ahaadeethin
al-Silsilat al-Saheehah, no. 2080, and commented on them.
It was narrated that Abu Sa'eed al-Khudri (may Allaah be pleased with
him) said: "The Messenger of Allaah (peace and blessings of Allaah be
upon him) sat on the minbar and we sat aroundhim." (Narrated by
al-Bukhaari, 921)
Al-Bukhaari narrated the hadeeth in "Chapter: The imaam facing the
people, and the people turning their faces towards the imaam when he
delivers the khutbah, and Ibn 'Umar and Anas (may Allaah be pleased
with them) turning their faces towards the imaam."
The point of the hadeeth is that the fact that they sat around him to
listen tohis words implies that they were looking at him in most
cases. This is not affected by what was said earlier about the khateeb
standing during the khutbah, because this implies that he used to
speak whilst he was sitting in a high place and they were sitting at a
lower point. If that was the case at times other than the khutbah,
then it is more appropriate to do that at the time of the khutbah
because there is the command to listen to it attentively.
He said:
"One of the reasons for their turning their faces towards the imaam is
to facilitate their listening to his words, and to observe good
manners when listening to him. If a person turn his face towards him
with the proper physical posture and a focused mind, that will better
enable them to understand his preaching and is in accordance with the
reason why the khateeb is commanded to stand."
And Allaah knows best.

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Friday Prayers ~ Acts of worship which are prescribed on Fridays

He also said:
The scholars said that the reason why it is forbidden to single out
Friday for fasting is that Friday is a day of du'aa', dhikr and
worship, such as ghusl, going early to the prayer, waiting for the
prayer, listening to the khutbah and reciting a lot of dhikr
afterwards, because Allaahsays (interpretation of the meaning):
"Then when the (Jumu'ah) Salaah (prayer) is ended, you may disperse
through the land, and seek the Bounty of Allaah (by working), and
remember Allaah much"
[al-Jumu'ah 62:10]
And there are other acts ofworship to be done on this day. So it is
preferable not to fast then, as this will help a person to perform
these duties in anenergetic manner and enjoy them without feeling
bored or tired. Thisis like the pilgrim on the day of 'Arafah in
'Arafah, because the Sunnah is for him not to fast on that day for the
same reason… This is the reason for not allowing singling out Friday
for fasting. And it was said that the reason isso that people will
not go to extremes in venerating it as happened in the case of
Saturday. But this view is weak, because on that day we offer Jumu'ah
prayer and do other acts of worship which are a kind of veneration.
And it was said that the reason for its prohibition is so that people
would not think that this was obligatory. This is also a weak view
because it is encouraged to fast on Mondays and there was nofear that
anyone would think it was obligatory. Noattention should be paid to
this far-fetched view. The same argument is applicable in the case of
fasting the day of 'Arafah and the day of 'Ashoora', etc. The correct
view is that which we have statedabove.
And Allaah knows best.

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Friday Prayers ~ Acts of worship which are prescribed on Fridays

I know that Friday has many virtues. Could you tell me some acts of
worship that I can do on this day?.
Praise be to Allaah.
Yes, Friday is a good day; there are many ahaadeethwhich speak of its
virtues. See Question no. 9211 .
There are many acts of worship which are prescribed for the Muslim to
do on this day. These include:
1 – Salaat al-Jumu'ah (Friday prayer)
Allaah says (interpretation of the meaning):
"O you who believe (Muslims)! When the call isproclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come to the remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)] and
leave off business (and every other thing). That is better for you if
you did but know!"
[al-Jumu'ah 62:9]
Ibn al-Qayyim (may Allaahhave mercy on him) said in Zaad al-Ma'aad (1/376):
Friday prayer is one of the most important obligations in Islam, and
one of the greatest gatherings of the Muslims. Gathering on Friday is
more important and more obligatory than any other gathering apart from
'Arafah. Whoever neglects it, Allaah will place a seal on his heart.
It was narrated from Abu'l-Ja'd al-Damari – whowas a companion of the
Prophet (peace and blessings of Allaah be upon him) – that the Prophet
(peace and blessings of Allaah be upon him) said: "Whoever neglects
three Jumu'ahs, Allaah will place a seal on his heart."
Narrated by Abu Dawood, 1052; classed as saheeh byal-Albaani in Saheeh
Abi Dawood, 928
It was narrated from 'Abd-Allaah ibn 'Umar and Abu Hurayrah that they
heard the Messenger of Allaah (peace and blessings of Allaah be upon
him) say on the minbar:
"Let people stop neglecting Jumu'ah, or Allaah will place a seal on
their hearts, then they willbe among those who are neglectful."
Narrated by Muslim, 865.
2 – Making a lot of du'aa'.
On this day there is a time when a person's Lord will answer his
du'aa' – by Allaah's leave.
It was narrated from Abu Hurayrah (may Allaah be pleased with him)
that theMessenger of Allaah (peaceand blessings of Allaah be upon him)
mentioned Friday and said: "On this day there is a time when no Muslim
stands and prays, asking Allaah for something, but Allaah will grant
him it" – and he gestured with his hands toindicate how short that
time is.
Narrated by al-Bukhaari, 893; Muslim, 852
3 – Reading Soorat al-Kahf.
It was narrated from Abu Sa'eed al-Khduri that the Prophet (peace and
blessings of Allaah be upon him) said: "Whoever reads Soorat al-Kahf
on Friday, he will be illuminated with light between the two
Fridays."Narrated by al-Haakim; classed as saheeh by al-Albaani in
Saheeh al-Targheeb, 836
4 – Sending a lot of blessings upon the Prophet (peace and blessings
of Allaah be upon him).
It was narrated from Aws ibn Aws that the Prophet (peace and blessings
of Allaah be upon him) said: "The best of your days is Friday. On that
day Adam (peace be upon him) was created; on that day he died; on that
day the Trumpet will be blown; and on that day all of creation will
swoon. So send a great deal of blessings upon me, for your blessings
will be shown to me." They said, "O Messenger of Allaah, how will our
blessings upon you be shown to you when you have turned to dust?" He
said, "Allaah has forbidden the earth to consume the bodies of the
Prophets, peace be upon them."
Narrated by Abu Dawood, 1047; classed as saheeh byIbn al-Qayyim in his
comments on Sunan Abi Dawood, 4/273; classed assaheeh by al-Albaani in
Saheeh Abi Dawood, 925.
He said in 'Awn al-Ma'bood:
Friday is singled out because it is the best of days and the chosen
day. So there is an advantage to sending blessings upon him on that
day that is notpresent on any other day.
Along with these virtues and acts of worship, the Prophet (peace and
blessings of Allaah be upon him) forbade singling out Friday for
fasting, or singling out thenight of Friday for doing acts of worship
that are not narrated in sharee'ah.
It was narrated from Abu Hurayrah that the Prophet(peace and blessings
of Allaah be upon him) said: "Do not single out the night of Friday
for qiyaam al-layl, and do not single out the day of Friday for
fasting, unless that is part of the habitual fasting of any one of
you."
(Narrated by Muslim, 1144).
Al-San'aani said in Subul al-Salaam:
This hadeeth indicates that it is haraam to single out the night of
Friday for worship or reading Qur'aan that is not one's regular
custom, apart fromthat which is indicated in the texts, such as
reading Soorat al-Kahf.
Al-Nawawi said:
This hadeeth clearly statesthat it is forbidden to single out the
night of Friday for prayer or the day of Friday for fasting. Itis
agreed (among the scholars) that this is makrooh.

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Friday Prayers ~ Establishing another jamaa’ah in the mosque

Some brothers come late when the first jamaa'ah (congregation) has
finished, so they pray in a second jamaa'ah with a different imam.
Praise be to Allaah.
This is the issue of establishing a second jamaa'ah in the mosque. The
Standing Committee (7/309) was asked about the ruling on establishing
a second jamaa'ah in the mosque and replied:
Whoever comes to the mosque and finds that thejamaa'ah has prayed with
the regular imam or another imam, should pray in jamaa'ah with others
like him who also missed the (first) jamaa'ah,or some of those who
have already prayed should do him the favour of praying with him,
because of the hadeeth narrated by Ahmad in his Musnad, and by Abu
Dawood in his Sunan, fromAbu Sa'eed al-Khudri (may Allaah be pleased
with him) who said that the Messenger of Allaah (peaceand blessings of
Allaah be upon him) saw a man praying by himself and said, "Won't
someone do this man a favour and pray with him?" So a man got up and
prayed with him. Al-Tirmidhi also narrated this from Abu Sa'eed
al-Khudri (may Allaah be pleased with him), but he said, "So a man
came and prayed with him."
Al-Tirmidhi said: (it is) a hasan hadeeth. It was alsonarrated and
classed as saheeh by al-Haakim, and al-Dhahabi agreed with him. It was
also narrated by Ibn Hazm in al-Muhalla,and he indicated that it is
saheeh.
Abu 'Eesa al-Tirmidhi said: This is the view of more than one of the
Sahaabah and Taabi'een. They said: there is nothing wrong with people
praying in congregation in a mosque in which a congregational prayer
has already been offered. This was also the view of Ahmad and Ishaaq.
Others said that they should pray individually. This was the view of
Sufyaan, Ibn al-Mubaarak, Maalik and al-Shaafa'i. End quote.
They and those who agreed with them regarded it as makrooh because
they feared division and the generation of enmity, and that those who
follow their whims and desires might take that as an excuse for coming
late for prayers in congregation, so that they could pray in another
jamaa'ah behind an imam who agreed withtheir deviant ways and
innovations. So they blocked the way that leads to division and put an
end to the aims of those who follow their evil whims and desires, by
saying that no one should offer an obligatory prayer in congregation
in a mosque when the prayer has already been offered in jamaa'ah with
a regular imam or any other imam.
The first opinion is the onewhich is correct, because of what we have
said above about the general meaning of the verse (interpretation of
the meaning):
"So keep your duty to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16]
And the words of the Prophet (peace and blessings of Allaah be upon
him): "When I command you to do a thing, do as much of it as you can."
Undoubtedly praying in congregation is part of fearing Allaah (taqwa)
andis one of the things enjoined by sharee'ah, so we should strive to
do it as much as we can.
It is not right to contradicta sound narration with theopinions of
some scholars who based their view repeating the jamaa'ah in the
mosque as makrooh on their own rational thinking. Rather we should do
that which is indicated by the saheeh reports. If it is known that a
person or a group delays(joining the jamaa'ah) because of negligence,
anddoes that repeatedly, or it is known from their behaviour or their
affiliation with a different group that they are delaying in order to
pray with others like them, they should be rebuked and they should be
disciplined in whatever manner seems fit to those who are in charge,
as a deterrent to them and others like them who follow their whims and
desires. Thus the way to division will be barred andthe aims of those
who follow their whims and desires will be thwarted whilst also
following the evidence which says that those who missed the
firstjamaa'ah should pray in another jamaa'ah.
And Allaah is the Source ofstrength. May Allaah send blessings and
peace upon our Prophet Muhammad and upon his family and companions.
Al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta' (Standing
Committee for Academic Research and Issuing Fatwas).
This is with regard to the five daily prayers. With regard to Jumu'ah
(Friday) prayer, it should not be repeated, rather it ends with the
imam's salaam. Whoever misses Jumu'ah prayer should pray Zuhr instead,
whether on his own or with a jamaa'ah.
The above is with regard to the ruling. With regard to sin, if the
person's delaywas for a legitimate shar'i excuse, then there is no sin
on him, but if there was no excuse then it is a sin.

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2a. Imam Abu Hanifah andthe Atheist

2a.
There was no navigator or sailor on the boat, and the boat began to
travel towards the direction of the royal palaces, without anyone
having programmed it as to where to go. I could not understand what
was happening, and how this boat had formed and was taking me to my
destination against the flow of water. The boat eventually reached the
other side of the River Tigris and I disembarked. I turned around and
the boat had disappeared, and that is why I am late.'
At this moment, the athiestbrust out laughing and remarked, 'Oh Abu
Hanifah,I heard that you were the best debator from amongst the
Muslims, I heard that you were the wisest, the most knowledgable from
amongst your people. From seeing you today, I can say that you show
none of these qualities. You speak of a boat appearing from nowhere,
without someone having built it. Nails positioning themselves without
someone having banged them, sealant being poured without someone
having poured it, and the boat taking you to your destination without
a navigator against the tide, your taking childish, your talking
rediculous, I swear Ido not belive a word of it!'
Abu Hanifah Rahimullah turned to the athiest and replied, 'You don't
believe a word of it? You dont believe that nails can appear by
themselves? Youdont believe sealant can bepoured by itself? You dont
believe that a boat can move without a navigator, hence you don't
believe that a boat can appear without a boat maker?'
The athiest remarked defiantly, 'Yes I dont believe a word of it!'
Abu Hanifah Rahimullah replied, 'If you cannot believe that a boat
came into being without a boat maker, than this is only a boat, how
can you believe that the whole world, the universe, the stars, the
oceans, and the planets came into being without a creator?/

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2. Imam Abu Hanifah andthe Atheist

2.
Long ago in the city of Baghdad, there was a Muslim empire. On one
sideof the River Tigris were theroyal palaces and on the other side
was the city. TheMuslims were gathered in the Royal Palace when an
athiest approached them. He said to them, 'I don't believe in God,
there cannot be a God, you cannot hear Him or see Him, you're wasting
your time! Bring me your best debator and I will debate this issue
with him.'
The best debator at the time was Imam Abu Hanifah Rahimullah. A
messenger from amongst the Muslims was sent over the River Tigris to
the city, where Abu Hanifah Rahimullah was, in order to tell him about
the athiest who was awaiting him. On crossing the River Tigris, the
messenger conveyed the message to Abu Hanifah Rahimullah saying, 'Oh
Abu Hanifah, anathiest is waiting for you, to debate you, please
come!' Abu Hanifah Rahimullah told the messeneger that he would be on
his way.
The messenger went over the River Tigris once again and to the Royal
Palaces, where everyone including the athiest awaited the arrival of
Abu Hanifah Rahimullah. It was sunset at the time and one hour had
passed, but Abu Hanifah Rahimullah still hadn't arrived. Another hour
had passed, but still there was no sign of him. The Muslims started to
become tense and worried about his late arrival. They did not want the
athiest tothink that they were too scared to debate him, yet they did
not want to take up the challenge themselves as Abu Hanifah Rahimullah
was the best ofDebators from amongst the Muslims. Another hour passed,
and suddenly the athiest started laughing and said, ' Your best
debator is too scared! He knows he's wrong, he is too frightened to
come and debate with me. I gurantee he will not turn up today.'
The Muslims increased in apprehension and eventually it had passed
midnight, and the athiest had a smile on his face. Theclock ticked on,
and finally Abu Hanifah Rahimullah had arrived. The Muslims inquired
about his latenessand remarked, 'Oh Abu Hanifah, a messenger sent for
you hours ago, and youarrive now, explain your lateness to us.'
Abu Hanifah Rahimullah apologises for his lateness and begins to
explain, while the atheist listens to his story.
'Once the messenger delivered the message to me, I began to make my
way to the River Tigris, andon reaching the river bank I realised
there was no boat, in order to cross the river. It was getting dark,
and I looked around, there was no boat anywhere norwas there a
navigator or a sailor in order for me to cross the river to get to
theRoyal Palaces. I continued to look around for a boat, as I did not
want the athiest to think I was running away and did not want to
debate with him.
I was standing on the river bank looking for a navigator or a boat
when something caught my attention in the middle of the river. I
looked forward, and to my amazement I saw planks of wood rising to the
surface from the sea bed. I was shocked, amazed, I couldn't believe
what I saw seeing. Ready made planks of wood wererising up to the
surface andjoining together. They were all the same width and length,
I was astounded at what I saw.
I continued to look into themiddle of the river, and then I saw nails
coming up from the sea floor. They positioned themselves onto the boat
and held theplanks together, without them being banged. I stood in
amazement and thought to myself, 'Oh Allah, how can this happen,planks
of wood rising to the surface by itself, and then nails positioning
themselves onto the boat without being banged?' I could not undertsand
whatwas happening before my eyes.'
The athiest meanwhile waslistening with a smile on his face. Abu
Hanifah Rahimullah continued, 'I was still standing on the river bank
watching these planks of wood join together with nails. I could see
water seeping through the gaps in the wood, and suddenly I saw a
sealant appear from the river and it began sealing the gaps without
someone having poured it, again I thought, 'Ya Allah, how is this
possible, how can sealant appear and seal the gaps without someone
having poured it, and nails appear without someone having banged
them.' I looked closer and I could see a boat forming before my eyes,
I stood in amazementand was filled with shock. All of a sudden a sail
appeared and I thought to myself, 'How is this happening, a boat has
appeared before my eyes by itself, planks of wood, nails, sealant and
now a sail, but how can I use this boat in order to cross the river to
the Royal Palaces?' I stood staring in wonderment and suddenlythe boat
began to move. It came towards me against the current. It stood
floating beside me while I was on the river bank, as if telling me to
embark onto it. I went on the boat and yet again it began to move.
:->

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1a. The Hidden Blessings of Illness and Hardship

1a.
That's something I dreamed of all my life. And it came about because I
was stressed!
What other secret blessingsawait me? What other lifelong dreams are
quietly budding, getting ready to bloom?
Only Gratitude
That's why the Messenger of Allah (pbuh) said, "How amazing is the
case of the believer; there is good for him in everything, and this is
only so for the believer. Ifhe experiences something pleasant, he is
thankful, and that is good for him; and if he comes across adversity,
he is patient, and that is good for him." [Muslim]
How amazing indeed! What a treasure trove of strength and mercy there
isin this deen! Who can say that this is not a religion ofhope?
Allah rewards the believer even for the pricking of a thorn. Who can
deny that this is the attitude of a Compassionate God, One who
understand us, sees our pain, cares about our suffering, and wants
only good for us?
And what does Allah want in return? Only gratitude, and that our
actions manifest that gratitude. Nothing more.
Allah says, "And [remember] when your Lord proclaimed, 'If you are
grateful, I will surely increase you [in favor]; but if you deny,
indeed, My punishment is severe.' " [Surat Ibrahim 14:7]
Which brings us back to myopening statement. I am grateful and glad
even for the hardships. I am aware of all of Allah's favors, and when
He says, "Then which of the favors of your Lord will you deny?" my
response is, "I deny none of them, O Lord!"/

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1. The Hidden Blessings of Illness and Hardship

1.
I'm glad and grateful that I am ill right now,and that times are hard.
Does that sound crazy?
Aisha (may Allah be pleased with her) reported that the Messenger of
Allah(pbuh) said, "For any adversity a Muslim suffers, Allah erases
someof his sins, even though it may be no more than athorn pricking
him." (Related by Al-Bukhari).
Another version of this Hadith is also related by Al-Bukhari on the
authorityof two of the Prophet's (pbuh) companions, namely, Abu Saeed
Al-Khudri and Abu Hurairahwho quote him as saying: "Whatever befalls a
Muslim of exhaustion, illness, worry, grief, nuisance or trouble,
eventhough it may be no more than a prick of a thorn, earns him
forgiveness by Allah of some of his sins."
My father recently suffered a fall and broke his leg badly, and is now
in a rehab center. In my personal life, two moves and one divorce in
the last five years have made it hard to retain friendships, and I
find myself feeling isolated. I've been through some painful personal
experiences. And these are hard times economically aswell. So there's
a lot of stress in the household.
I do my best to love my daughter more than ever, to play with her, hug
and kiss her, and always remind her of Allah's barakah. I try to make
her world full of happiness, learning, and talks about Allah. I try to
never let her see me sweat, as they say. But once she's sound asleep
in bed, I feel the weight of responsibility on my shoulders like a
sack of stones.
So if by patiently enduring this illness and these hard times in
general, I will earnAllah's forgiveness for my sins, and maybe will be
blessed in ways that I do not see, then I am grateful.
One more hadith: Jabir ibn Abdullah narrated that Allah's Messenger
salallahu alayhi wasallam said, "On the Day of Resurrection, when
people who have suffered affliction are given their reward, thosewho
are healthy will wish their skins had beencut to pieces with scissors
when they were in the world." (Al-Tirmidhi,1570)
In other words, when people see how much reward is given to those who
suffered in life, they will wish that they had suffered terribly, in
the worst possible ways, so that it might become a cause of
forgiveness for them in the Hereafter.
SubhanAllah, whatever pain we suffer in this life is not in vain. It
is not wasted. We may cry and wince and groan over small pains, but
Allah sees our suffering and will compensate us more than we can
imagine, as long as we are patient and keep faith in Him. Allah the
Most High has a plan for us, and He is the best of planners. We must
have faith in Him and His plan for us.
Seeing the Good
Also, let us not be blind to the good things that have happened. I
think this is very important. All too often we get caught up in our
losses and dismiss some of Allah's quiet gifts and blessings that have
budded and opened up when we were hardly looking.
For example, I have alwaysthought of myself as a writer at heart and
have been happiest when I was pursuing that calling. WhenI was single
I was obsessive about it. Even after a long day at work I would sit
down in front of the computer in my little San Francisco loft, and
write. After I got married and the responsibilities of family life
fell on my shoulders I neglected my writing. Lately, however, I find
myself writing daily and expressing ideas that have been growing in my
heart for decades. The words flow as if they have been bottled under
pressure, waiting for release. What a blessing!
In my teens I studied martial arts for some years.Life carried me in
different directions and I stopped practicing but I still thought of
myself as a martial artist, and kept meaning to get back into it.
Finally in my late thirtiesI realized that my dream was passing me by.
I got back into it and made a do-or-die commitment. Since then, with
the moves from the Bay Area to Panama City to El Valle to Fresno, it's
been a struggle to find teachers and training partners, but I have
persisted, in some cases creating my own training group out of
scratch. For the last year and a half, partly as a way of dealing with
loneliness and stress, I plunged myself into an intensive study of the
arts.
Now I suddenly find myselfentering this phase when my understanding of
the arts is expanding like a tidal wave. I seem to have moved beyond
rote memorization of techniques and I am able to spontaneously create
combinations and visualizenew possibilities. My balance is solid, my
form is good. Basically, I have grasped the underlying principles of
the arts and have moved beyond the 1-2-3 stage. I can finally call
myself a martial artist.
:->

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hadees

He said I feel lonely and hollow from the inside. I said: "A true
Muslim can't feel lonely when he has Allah in his life. Who was it
with Adam, peace be upon him when he sinned and was made to descend to
earth? Had Allah not forgiven him, he would've been depressed to
death. Who was it with Noah, peace be upon him when the sky and earth
were gushing with water and everyone including his son was drowning?
Who was itwith Ibraheem, peace be upon him when he –alone-destroyed
the idols and thepagans threw him in the blazing fire? Who was it with
Yusuf, peace be upon him when he was abandoned in the well by his own
flesh and blood; toend up in jail for a crime hedidn't commit and a
sin he refused to do? Who was it with Moses, peace be upon him when
Pharos and his men followed him and his people across the sea? Who was
it with our Prophet salla Allahu alaihi wa sallam when he was followed
by hundreds of pagans with a bounty on his head? All they wanted was
blood.
If what's between you and Allah is fine, what is between you and the
rest of the world doesn't matter because you have Allah with you.

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At what point should one stand up when hearing the iqaamah?

When to stand in Iqamah?
Is it immediately after"Allahu Akbar"(of Iqamah),in between of Iqamah
or after "la illaha illah"(of Iqamah).
Praise be to Allah.
Firstly:
The scholars (may Allah have mercy on them) differed concerning the
point at which one should stand up to pray. There are several opinions
that were mentioned by an-Nawawi in al-Majmoo' (3/233), and they are
as follows:
(i) That he should stand up when the muezzin starts to
recite the iqaamah. This is the view of 'Ata' and az-Zuhri
(ii) That he should stand up when the muezzin says "hayya
'ala as-salaah (come to prayer)". This is the view of Abu Haneefah.
(iii) That he should stand up when the muezzin has
completed the iqaamah. This is the view of ash-Shaafa'i.
(iv) That there is no specific point at which oneshould
stand up; rather it is permissible for the worshipper to stand up at
the beginning of the iqaamah, during it or at the end of it. This is
the view of the Maalikis.
(v) That it is Sunnah to stand up when the muezzin says
"Qad qaamat is-salaah (prayer isabout to begin)" if the worshipper can
see the imam; if he cannot see him, then he should stand up when he
does see the imam. This is the view of Imam Ahmad.
There is no clear evidence from the Sunnah to support any of these
opinions; rather this is the ijtihaad worked out by theimams according
to what each of them thought wascorrect.
Based on that, the matter is broad in scope, so the worshipper may
stand up whenever he wants, at thebeginning of the iqaamah or during
it. But the Sunnah indicates that if the muezzin gives the iqaamah for
prayer when the imam has not yet entered the mosque, then the
worshippers may not stand up until they see him.
It was narrated that Abu Qataadah (may Allah be pleased with him)
said: The Messenger of Allah (blessings and peace of Allah be upon
him) said: "When the iqaamah for prayer is given, do not stand up
until you see me.". Narrated by al-Bukhaari (637) and Muslim (604).
According toa version narrated by Muslim: "Until you see thatI have
come out."

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4a. When are the words of ascholar – whether he was a Sahaabi or otherwise – regarded as binding evidence?

4a.
Reference should be madeto people of knowledge and we should be
content with their opinions on issues that are difficult or ambiguous,
because the one who does not have the proper background in knowledge
and specialist experience has no right to express a view on these
matters. Hence the Messenger (blessings and peace of Allah be upon
him) instructed us to refer questions about anything that is unclear
to us in the Book of Allah or the Sunnah of His Messenger to those who
have knowledge thereof:
It was narrated from 'Amr ibn Shu'ayb, from his father, that his
grandfather said: The Prophet (blessings and peace of Allah be upon
him) heard some people disputing and said: "Thosewho came before you
were only destroyed because of this; they used one part of the Book of
Allaah against another. But the Book of Allah was revealed so that one
part of it would confirm another, so do not use onepart to oppose
another. Whatever you learn from it, speak of it, and whatever you do
not understand of it, refer it toone who does know it."
Narrated by Ahmad (6702)and Ibn Maajah (85); classed as hasan by
al-Albaani in Mishkaat al-Masaabeeh, 237
Shyakh Mulla 'Ali al-Qaari (may Allah have mercy on him) said:
"refer it" means take your questions about the matter
"to one who does know it", namely Allah, may He be exalted, or one who
is more knowledgeable thanyou among the scholars, and do not try to
work outits meaning by yourselves.
End quote from Mirqaat al-Mafaateeh, 1/313
To conclude, if the scholarsare unanimously agreed on the meaning of a
verse or hadeeth, or on confirmation of the validity or otherwise of a
shar'i ruling, this is bindingshar'i proof, because the ummah cannot
agree on misguidance.
But if they differ, then the criterion for judging between different
words, actions and circumstances is the Book of Allah and the Sunnah
of His Messenger (blessings and peace of Allah be upon him). Whatever
scholarly opinion is more in harmony with the Qur'an and Sunnah must
be followed, and whatever is contrary to the Qur'an andSunnah must be
rejected, whilst affirming that all the scholars possess knowledge,
virtue, dignity and religious commitment, and that they are the ones
whom Allah chose to protect His religion, take care of His laws and
rulings, and affirm them among the people.
Shaykh al-Islam Ibn Taymiyah (may Allah havemercy on him) said:
If the Muslims dispute concerning an issue, the matter concerning
which they dispute should be referred to Allah and the Messenger;
whichever of the two opinions is supported by the Qur'an and Sunnah
must be followed.
End quote from Majmoo' al-Fataawa, 20/12
Shaykh Ibn Baaz (may Allah have mercy on him) said:
If evidence is established concerning some matter, itis obligatory to
follow the evidence that is established from the Book of Allah or the
Sunnah of His Messenger (blessings and peace of Allah be upon him)
even if that differs from a prominent imam and even if it differs from
some of the Sahaabah. Allah says (interpretation of the meaning):
"(And) if you differ in anything amongst yourselves, refer it to
Allahand His Messenger"
[an-Nisa' 4:59]
and He did not say: Refer it to So and so, or So and so.
But it is essential to affirm and respect the scholars, and to observe
proper etiquette with them. If an individual finds a weak opinion with
one of the prominent imams, scholars or muhaddiths (scholars of
hadeeth), that should not detract from their status, and he
shouldstill respect the scholars, observe proper etiquette with them
and speak well of them. He should not revile them or look down on
them; rather he should explain the truth with evidence whilst offering
supplication for the scholar, praying for mercy for him and asking
Allah to forgive him.
This is also how the attitude of scholars shouldbe to other scholars:
they should respect the scholars for their status and acknowledge
their position and virtue.
End quote from Majmoo' Fataawa Ibn Baaz, 26/305

And Allah knows best.

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4. When are the words of ascholar – whether he was a Sahaabi or otherwise – regarded as binding evidence?

4.
Sometimes we hear opinions that were narrated from the Sahaabah, or
sometimes other opinions that were narrated from the imams (leading
scholars) on various occasions, although the basic principle directs
us to follow the Qur'an and Sunnah. When does the Muslim have to
follow the opinion of the Sahaabi or imam? How can we reconcile
between this andthe obligation of followingthe Qur'an and Sunnah?
Praise be to Allah.
The obligation of following the Qur'an and Sunnah does not contradict
the idea of learning from the Companions of the Messenger of Allah
(blessings and peace of Allah be upon him) and from the imams who are
known to have been men of knowledge and virtue. In fact learning from
themin general comes under the heading of following the Qur'an and
Sunnah. Allah, may He be exalted, says (interpretation of the
meaning):
"so ask people who know the Scripture, if you do notknow"
[al-Anbiya' 21:7].
Abu Dawood (3641) narrated that Abu'd-Darda'said: I heard the
Messenger of Allah (blessings and peace of Allah be upon him) say:
"…The scholars are the heirs of the Prophets. The Prophets did not
leave behind dinars or dirhams, rather they left behind a heritage of
knowledge, and the one who acquires it acquires an abundant portion."
Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The view of this scholar, – whether he was a Sahaabi or otherwise –
can only have been either in accordance with the Sunnah or at variance
withit. If it is in accordance with it, then it is obligatory to adopt
it and act upon it, because the scholars have more knowledge of Allah
and His Messenger than anyone else.
If it is at variance with the Sunnah then it should not be adopted;
rather one should follow the Sunnah, but this applies only whenit
becomes clear to one that this particular opinionis at variance with
the Sunnah.
The basic principle is that the opinion of anyone may be accepted or
rejected, except the Messenger of Allah (blessings and peace of Allah
be upon him).
At the same time the high status of the scholars – foremost among whom
are the Sahaabah (may Allah be pleased with them) – must be upheld.
If there is no text concerning the issue, then the opinion of the
knowledgeable Sahaabi, if no one else among the Sahaabah differed with
him, is regarded as binding evidence according to many scholars.
The basic principle concerning this matter is that the opinion of the
Sahaabi is regarded as binding evidence so long as it does not go
against any text and so long as noone else among the Sahaabah differed
with him.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If the Sahaabi was one of those who were well-known for deep
knowledge, then his opinion may be regarded as evidence, subject to
two conditions:
(i) that it should not contradict the words of Allah or
His Messenger; if it does contradict the words of Allah or His
Messenger then it must berejected, and the words of Allah or His
Messenger must be accepted;
(ii) that it should not contradict the view of another
Sahaabi; if it does contradict the view of another Sahaabi, then it is
essential to determine which is more correct, because the view of one
isnot regarded as more acceptable than the view of another.
End quote from Liqa' al-Baab al-Maftooh, 59'24
Similarly their opinions (may Allah be pleased with them) concerning
thereasons for revelation and commentary on the Qur'anand Sunnah are
regarded as binding evidence, because they are more knowledgeable
about the Revelation and the language of the Arabs; theQur'an was
revealed among them and they lived with the Prophet (blessings and
peace of Allah be upon him), so they are more knowledgeable about his
Sunnah.
With regard to scholars other than the Sahaabah, they are the most
knowledgeable of people about the Qur'an and Sunnah, and the most
skilled of the people in sound analogy, and the most capable of the
people of deriving rulings in a proper manner? Allah,may He be
exalted, says (interpretation of the meaning):
"if only they had referred it to the Messenger or to those charged
with authority among them, the proper investigators would have
understood it from them (directly)"
[an-Nisa' 4:83].
As-Sa'di (may Allah have mercy on him) said:
This verse establishes a guideline, which is that if research is to be
undertaken into some matter, it should be done by one who is qualified
to do it, and no one should take on this task except them, because
they are more likely to reach the right conclusion and to avoid
errors.
End quote from Tafseer as-Sa'di, p. 190
:->

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Ruling on Muslims congratulating one another on the occasion of the Gregorian New Year

Is it permissible for muslims to congratulate each other and give duaa
on the new year based on the Gregorian calendar without the intention
of celebrating it ?
Praise be to Allah.
It is not permissible for the Muslims to exchange greetings on the
occasion of the Gregorian New Year, and it is not permissible for them
to celebrate it, because both of these matters involve imitation of
the kuffaar, and we have been forbidden to do that.
The Prophet (blessings and peace of Allah be upon him) said: "Whoever
imitates a people is one ofthem." Narrated by Abu Dawood, 4031;
classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood
Moreover, offering greetings on this day that comes back each year
comes under the heading of celebrating it and taking it as a festival,
which is also forbidden.
And Allah knows best.

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Are gifts for weddings and other occasions like a debt that must be given to the giver on a subsequent special occasion?

One of the customs that are widespread in the region in which I live
is that on certain occasions –giving birth and weddingsand so on –
women give asmall amount of money – such as five dinars – when their
comes to congratulate a relative or neighbour, and the woman who
receives the money is expected, on a subsequent happy occasion, to
visit her (the giver) and either give her the same amount of money as
she received – which means that they do not want to raise the levelof
friendship with her – or they give more – which is what usually
happens. Andit sometimes happens thatthe woman who gave the money
criticises the other woman if she does not visit her and give back the
money, and she may say that she has consumed herwealth unlawfully –
there is no power and no strength except with Allah.What is the ruling
on this interaction? Is the extra amount that I spoke of considered to
be riba? For my part, I do not give this extra amount unless the woman
is in need or is of high character. Please advise us, may Allah have
mercy on you.
Praise be to Allaah.
Firstly:
There is nothing wrong with the custom followed by people in many
countries, whereby they give gifts of money on such happy occasions,
to one who is getting married or who has just had a baby, and so on,
on the basis that the recipientwill return the favour, giving the same
amount or more, on another similar occasion. In fact this is a good
thing, because it is helping with money and supporting others on such
occasions when there is usually a need for money because of the
expenses involved.
This money, which in many countries is known as nuqoot, is a kind of
loanthat must be repaid on similar occasions, as customarily happens.
In fact if the one who gave it needs it and asks for it, it is
obligatory to give it back to him when he asks for it. Hence the one
who gave it will always remember it and will keepa record of it in his
private papers, in a separate section in his notebook that has to do
with this type of loan.
More than one of the fuqaha' have stated that the nuqoot is a loan
that must be repaid to the one who gave it, according to custom.
The Shaafa'i faqeeh Ibn Hajar al-Haytami was asked about the ruling on
nuqoot, and replied:
With regard to nuqoot, al-Azraqi and an-Najm al-Baalisi issued fatwas
stating that it is a loan, so it must be returned to the one who gave
it. Al-Balqeeni disagreed withthem. The prevalent custom dictates that
no one gives anything of this nature except with the aim that
something similar should be given back to him, if he has a similar
happy occasion. And the fact that this custom is clear and well
established supports the first view. And Allah knows best. End quote.
Al-Fataawa al-Fiqhiyyah al-Kubra, 3/265
Al-Mardaawi (a Hanbali scholar) said:
Note: al-Kamaal ad-Dameeri said in his commentary on
al-Minhaajconcerning the nuqoot which is customary at weddings:
an-Najm al-Baalisi said: It is like a debt and the one who gave it may
ask for it, and custom has nothing to do with that, because it is
notconsistent.
End quote. al-Insaaf, 8/315
The point of quoting this text is that it rules that thenuqoot is a
debt and it must be returned to the giver, even if custom is
notconsistent in this regard. But if custom is consistent and dictates
that it should be returned or may be asked for, then undoubtedly the
argument is stronger that it should be repaid and regarded as a debt.
This is the basis on which al-Haytami reached his conclusion, as
referred to above.
Shaykh 'Ulaysh al-Maaliki (may Allah have mercy on him) was asked
about a man who held a wedding, and another man gave him a sum of
money equivalent to the value of a sack of wheat, then two years later
the giver askedfor repayment. Should it be ruled that the recipient
has to give back the value of this sack of wheat to the giver?
He said in his response:
Yes, it should be ruled thatthe recipient should pay back the
equivalent of what was given to the giver, if it was stipulated or it
is customary to do so.What matters is the value on the day he gives it
back, not the day he askedfor it, as it says in al-Kharashi and
elsewhere.
Ibn al-'Attaar said: Whatever is given of a ram or similar gifts at
the time of the wedding party,it should be given back to the giver if
he asks to be rewarded later on, as is customary. It is an implicit
deal that everyone should do that on the basis that he will be given
something similar when he has a wedding …
It may be understood from the phrase "when he has a wedding" that the
giver is required to be patient until he has a wedding or similar
event. And it says something similar in al-Burzuli.

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Is faith in the heart sufficient for a person to be a Muslim?

Is faith in the heart sufficient for a person to be a Muslim, without
praying, fasting or paying zakaah?.
Praise be to Allaah.
Faith in the heart is not sufficient without prayer etc. Rather it is
obligatory to believe in one's heart that Allah is One, with no
partner or associate, and that He is one's Lord and Creator, and to
devote worship to Him alone, may He be glorified and exalted. And it
is obligatory to believe in the Messenger Muhammad(blessings and peace
of Allah be upon him) and that he is truly the Messenger of Allah to
all ofthe two races (mankind and the jinn). All of this is essential,
for it is the foundation of the faith. It is also obligatory for the
accountable individual to believe in everything that Allah and His
Messenger have told us about Paradise and Hell, the Siraat (bridge
over Hell), the Balance and other things referred to in the Holy
Qur'aan and saheeh Sunnah. In addition to that, it is essential to
utter the declaration of faith (shahaadah), testifying that there is
no God but Allah and that Muhammadis the Messenger of Allah, and it is
essential to pray and to do all the other things enjoined in Islam.
Ifthe individual prays, then he has done what he is obliged to do, but
if he does not pray then he has committed an act of kufr (disbelief),
because not praying is kufr.
With regard to zakaah, fasting, Hajj and all the other obligatory
matters, if he believes that they areobligatory but he is too lazy to
do them, then he isnot a kaafir because of that; rather he is
disobedient or sinning, and his faith is weak and lacking, because
faith may increase and decrease. Faith increases when one does acts of
worship and righteous deeds, and it decreases when one commits acts of
disobedience and sin, according to Ahl as-Sunnah wa'l-Jamaa'ah.
With regard to prayer in particular, not praying is kufr according to
many scholars, even if one does not deny that it is obligatory. This
is the more correct of the two scholarly opinions. This is in contrast
to other acts ofworship such as zakaah, fasting, Hajj and so on. If he
does not do them, that is not major kufr accordingto the correct
opinion, but it detracts from and weakens faith, and it is a serious
major sin. Not giving zakaah is a serious major sin; not fasting is a
serious major sin; not performing Hajj when one is able to do so is a
seriousmajor sin – but it is not major kufr if one believes that
zakaah is a duty, fasting is a duty, Hajj is a duty for the one who is
able to do it. So long as one does not deny that these duties are
obligatory, but he is negligent concerning them, then he is not a
kaafir according to the correct opinion.
With regard to prayer, if he does not do it, then according to the
more correct scholarly opinion he is a kaafir in the sense of major
kufr –Allah forbid– even if he does not denythat it is obligatory, as
stated above. That is because the Prophet (blessings and peace of
Allah be upon him) said: "Between a man and shirkand kufr there stands
his giving up prayer." Narrated by Muslim in his Saheeh. And he
(blessings and peace of Allah be upon him) said: "The covenant that
differentiates between us and them is prayer; whoever does not pray is
a kaafir." Narrated by Imam Ahmad and the authors of the four
Sunanswith a saheeh isnaad. This applies equally to both men and
women. We ask Allah to keep us safe and sound.

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Those who assert that they are Muslims but do not practice the real tenets of Islam are the bigots

Prophet Muhammad (saas)was a very modern, joyful person of broad
horizons who supported the arts and sciences.
Those who assert that they are Muslims but do not practice the real
tenetsof Islam are the bigots who are in the dark about the true
spirit of Islam andwho do not experience it!
Do not try to understand Islam by looking at the bigots . Learn Islam
from those true Muslims who live by Islam in compliance with the
spirit of the Qur'an.
A bigot is stark and sulky.
A Muslim is joyful, open and full of life!
A bigot hates women, children and animals.
A Muslim likes everything that is beautiful. He appreciates a woman's
value, watches over the children and loves animals, plants and all
living beings!
A bigot does not understand the arts, and dislikes arts and aesthetics.
A Muslim likes the arts andhas a very strong sense of aesthetics!
A bigot is against science.
A Muslim attaches great importance to science and contributes to
scientific progress!
A bigot can not speak graciously, he is aggressive.
A Muslim speaks the best of words, he is compassionate!
Both the life and spirit of abigot is dark.
A Muslim is full of life, he radiates light to his surroundings!
A bigot tends to fight. He is full of hate and rage.
A Muslim wants peace, love and friendship to reign!
A bigot is hostile towards Christians and Jews.
A Muslim approaches Christians and Jews with compassion.
He attaches importance to them and shows them respect!
A bigot does not like music, and takes no pleasure from music.
A Muslim loves music as a blessing created by Allah!
A bigot is unkempt and filthy!
A Muslim is very pure andbrilliant!
A bigot lives in nasty, dark places.
A Muslim loves the best quality and the most beautiful of everything!
A bigot devastates wherever he enters. He defiles and reduces the
quality of life overall.
A Muslim brings quality of life to wherever he enters. He takes
pleasure in beautifying the world!
A bigot does not know how to think; he acts in compliance with the
dogmas he has learned by heart.
A Muslim takes great pleasure from deep thinking. He acts by using his
wisdom and his conscience!
A bigot can not tolerate different thoughts.
A Muslim wants people of every school thought to express their opinion
as they wish!
A bigot finds the energy tolive by constantly inventing new enemies.
A Muslim makes an effort to befriend anyone who seems to harbor the
most negative opinion.
A bigot does not show courtesy.
A Muslim is excellent in hismanners and social conduct!
A bigot has an inferiority complex!
A Muslim has an extremelyconfident personality due to his trust in Allah!
And the most important ofall;
A bigot can not appreciate Allah's might as is due. He does not know
the love of Allah, he does not abide by the Qur'an and only follows
his idols.
A Muslim is in love with Allah. He lives for Allah, he is fully
attached to the Qur'an and he only seeks to earn Allah's good
pleasure!

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Allah is the Provider

Shaykh Sa'eed ibn Musfir narrates the following account:
I was walking out of the Haram (the Ka'bah in Makkah ) when I saw a
man begging from everyone that passed by him.
Just then a man who had parked his tinted Mercedes excessively close
to the Haram in a designated VIP parking walked passed the beggar on
his way to his car. As he pulled the keys out and the alarm did the
'whup whup', the beggar raised his finger to the sky and said,
"Please, for the sake of Allah !"
Trying to end the moment and avoid a dip into the pocket, the Mercedes
man said back, "Allah will provide!"
The beggar replied: "What!Did you at any moment think that I thought
YOU were my provider! I'm not asking for your provision, I KNOW Allah
will provide for me."
Shaykh Misfir continues. The two stood there staring at one another
for amoment and then the Mercedes tinted windows came up and the man
drove away.
A needy African sister who was sitting nearby on the street selling
textiles was moved by the incident. Shedid not have much, but from
what she did have, she pulled out 1 riyal and placed it in the hands
of that beggar.
He smiled and went on his way.
Meanwhile the Mercedes man could not drive on with the choke of guilt.
He turned the car around and made his way through the crowd to the
place where the incident had happened.
Shaykh Misfir says…I saw with my own eyes as he pulled out a 10 riyal
bill from his briefcase to give to the beggar. But he looked left and
right and could not find him. What was he to do? He had already pulled
out the bill to give for the sake of Allahand was not going to put
itback. So he found the nearest person he thought was worthy of the
bill, placed it in her lap and went on his way.
The 10 riyals sat in the lap of the sister that had given the beggar!
Hazrat Abu Hurairah reported that Rasulullah has said that Allah's
injunction is:
"O my servants ! Spend andyou will be given." [Bukhari, Muslim]
Hazrat Abdullah bin Abbas reported that Rasulullah has said that "
Charity does not diminish wealth ." [Tibrani]/

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> Health Travel health

Don't let ill-health spoil your holiday or travels. With a bit of
preparation before you go, and avoiding the common illnesses while
you're away, you'll have a safe, healthy holiday.
Planning a healthy holiday
Make yourself a check-list, whether it's the necessary vaccinations, a
repeat prescription or insect bite treatment, so you're well prepared.
Jet lag tips
In-flight health
Vaccinations for travel
Travellers with special needs
Essential items for travel
Illness and injury on holiday
A bad bout of diarrhoea or mosquito bites can wreck your holiday.
Discover how to avoid problems and what to do if the worst happens.
Bites
Diarrhoea
Skiing injuries
Illness post-holiday
Staying safe on holiday
From sunburn and sexually transmitted infections to personal safety,
always be prepared.
Road accidents abroad
Travel and sexual health
Sun safety
Staying safe in the snow
Drugs and alcohol abroad
Water safety on holiday
Needle hygiene on holiday
Fire safety on holiday
Personal safety while travelling
Travel health - useful contacts
Useful contacts
This page was last reviewed in May 2010.
Read our Full Disclaimer and see our Links Policy for moreinformation.
Always consult your own GP if you're in any way concerned about your
health.

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Health. Burns and scalds

What are they?
Burns are caused by dry heat and scalds are caused by wet heat.
Both burns and scalds damage the body by removing the layer of skin
that protects the body from infection.
Symptoms
*. Extreme pain
*. Swelling around site of burn
*. Redness and blistering
First aid aims
*. Halt the burning
*. Alleviate pain
*. Minimise risk of infection/

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Entering/ Leaving a House

2.1 HOW TO ENTER
Enter or leave your house with your right foot first, as it was the
tradition of the Prophet. Imaam Abul Ala Hasan ibn Ahmad al-Hamazani,
a great scholar of Hadith of his time, was so keen on applying this
Sunnah to the extent that if someone entered his house with their left
foot first, he would ask them to go out and re-enter with their right
foot first. He was so much respected that the Sultan of the day would
visit him at school and sit in front of him as a student. At one
occasion, he told the Sultan to exit with his right foot first andwalk
on the right side of the road.
When entering or leaving ahouse, do not push the door violently, or
slam it shut, or leave it to close by itself wildly. Such actions
stand in contrast to the gracefulness of Islam to which you are
honoured tobelong. Close the door quietly with your hand. You may have
heard a Hadith reported by Imam Muslim whereby 'Aisha (RA)quotes the
Prophet: 'Gentleness adorns every act. Its absence will tarnish it.'
2.2 ENTERING WHILE OTHERS ARE ASLEEP
If you enter a place where people are sleeping, whether during day or
night, be quiet and gentle. Be considerate. Do not cause any undue
noise when entering or exiting. You have heard the saying of the
Prophet (صلى الله عليهوسلم): 'Whoever is deprived of gentleness, is
deprived of all sorts of goodness.' Muslim and Al- Tirmidhi reported
that the honourable companion Al-Miqdad bin Al-Aswad (RA) said: 'We
used to preserve the Prophet's share of the milk, when he came back at
night he would greet us with a voice loud enough for those awake to
hear, without disturbing those who were asleep.' In addition, whenever
the Prophet used to pray at night, he would recite the Quran with a
voice that pleased those that were awake, without disturbing those
that were asleep.'
Princess Qatrul Nada (Dew point) was famous for her intelligence,
manners and beauty. She was the daughter of Khimarwaih bin Ahmad bin
Toulon, the King of Egypt. She married Al-Mu'taded Billah. Qatrul Nada
said: 'My father taught me an important manner – do not sleep among
sitting people and do not sit among sleeping people.'

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2a. Importance of Appearance

2a.
We are attractedor repulsed by what we see. If you look good in clean
clothes, smelling nice,you will be pleasant to look at and people will
be attracted to you and enjoy your presence. If you were the opposite,
people will look down on you even if you were a relative or friend. To
look good while visiting or being visited is an instinctive trait in
addition to being an Islamic manner. Do not ignore this aspect because
you consider yourself to beclose to your hosts or guests.
Imam Bukhari in his book, 'Al-Adab Al-Mufrad' reported that the great
follower Abi Al-�Alia Al-Riahi Al-Basri said, 'Muslims were at their
best when visiting each other.' Al-Hafez Al-Haithami in 'Majma
Al-Zawaed' (1:169) reported that Thabet Al-Banani, the student of Imam
Anas bin Malik said, 'When I used to visit Anas, he would call for a
perfume and run it along his cheeks.' Accordingly, if you were visited
at home while dressed very casually, as it sometimes happens, you
should change for your visitor. This will enhance his respect for you
and will complement your hospitality. It is, after all, the manners of
the early Muslims./

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2. Importance of Appearance

2.
1.1 Distinct Muslim Personality
Islam advocates this etiquette and stresses it so as to perfect the
Muslim personality and to bring about harmony among people. There is
no doubt that embodying such manners and virtues enhances personal
style and qualities, refines personality and brings us closer to the
hearts and minds of others. The forthcoming manners and etiquette are
central to Islam, its purposes and its aims. Calling it 'etiquette' by
no means implies that itis marginal to life and social behaviour. It
does not mean Muslims have the option of ignoring this code of
behaviour, or that it is merely preferable to adhere to it.
In pointing out that manners rank higher than deeds, Imam Al-Qar�fi in
his book Al-Furw'q said, 'Learn that a little etiquetteis better than
a lot of good actions.' Rw'aim, the righteous scholar, told his son,
'Oh my son, make yourdeeds salt, and your manners flour.' Many good
manners with few good deeds are better than many good
deeds with few good manners. Even if some of these rules appear to be
simple common courtesy, it is important to highlight their
significance. Many Muslims commit errors which blemish the Islamic
personality, whose purpose is meant to be unique in its beauty,
perfection and traits. Our master, the Messenger of Allah (صلى الله
عليه وسلم) directed the blessed companions by saying: 'You are on your
way to meet your brothers, put ona nice dress and fix your riding so
you appear distinct among people as a fleck [on a beautiful face].
Allah does not like roughness nor rough manners.'
When the Prophet, peace be upon him, said: 'No one will enter Paradise
if they have at heart a grain of arrogance.' A man asked: 'Aman may
like his dress to be nice and his shoes nice.' The Prophet answered
'Allah is beautiful and likes beauty. Arrogance is to deny rights and
look downat people.'
Shaikh Ibn Taimia said thatthe beauty that Allah likes include nice
clothes. Hence it could be said that Allah likes all nice things.
Therefore, a Muslim ought to be recognized by neat dress, cleanliness
and graceful appearance.
1.2 CLEANLINESS AND WASHING
The Sunna is to keep perfume and to use it regularly on oneself.
Al-Bukhari narrated that Salman Al-Farsi said: the Prophet, peace be
upon him, said 'Allah will forgive the sins of the past week for he
who on Friday will take a bath, cleanse himself, put on his [regular]
perfume or any perfume available in house. Then, he goes out [to
Jumu'ah prayer] and does not try to separate two friends. Then he
prays wherever he could and listens to the Imam.' If the body became
odorous a day or two before Friday, one should not wait till Friday to
cleanse the body. We should wash our bodies as soon as it
requirewashing to keep ourselves clean and fresh.
To take a bath on Friday is specifically required since alarge number
of people will be gathering at mosques. However, if our body became
dirty or we sweat on a particular day, then, we should take a bath at
the end of day or the next morning. This is indicated by a Hadith
narrated by Al-Bukhari andMuslim that Abu Huraira said, the Prophet,
peace be upon him, said: 'It is the duty of every Muslim to have a
bath once every week to wash his head andbody.' Another Hadith
1.3 ARRIVING FROM A JOURNEY
If you are traveling to visit someone or if you are about to receive
guests, whether those in question are your parents, relatives, peers,
or friends of a different age, make sure that your hands, feet, and
socks are clean, and your appearance and clothing is neat. Never
neglect or underestimate the importance of your look, for that would
certainly mar the pleasure of the meeting, while dulling the enjoyment
of those you meet. In this regard, the Prophet directed his companions
upon returning from a journey: 'You are returning to your brethren,
dress nicely, and sort out your rides so that you may become a beauty
mark among people, for Allah does not like sloppiness or acting in a
sloppy way.'
Try to bring some gifts to those receiving you, and likewise present
your guests with a present. Always be prepared to reciprocate with a
suitable gift. The subtle joy of seeing your beloved ones will be
vividly rememberedfor many years. A gift, however symbolic, will
greatly enhance the pleasure of such a meeting.The Prophet (صلى الله
عليه وسلم), as reported by Bukhary, said: 'Exchange gifts; exchange
love.' Our Muslim predecessors used to leave their host with a present
which could be as symbolic as an Arak stick.
1.4 DRESS PROPERLY WITHFAMILY AND FRIENDS
Dress properly, even among friends and relatives. Dress properly when
visiting your parents,a pious person, an elder, oreven a relative or a
friend. Your attire should be clean and elegant, not ugly or
unsightly.
:->

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