Divorce in Islam

Marriage, as prescribed by Allaah, is the lawful union of a man and
woman based on mutual consent. Ideally, the purpose of marriage is to
foster a state of tranquillity, love and compassion in Islam, but this
is not always the case. Islam discourages divorce but, unlike some
religions, does make provisions for divorce by either party.
Allaah provides general guidelines for the process of divorce with
emphasis on both parties upholding the values of justice and kindness
in formalising the end to their marriage (see [Quran 2: 224-237] for
general guidelines regarding divorce).
Allaah encourages the husband and wife to appoint arbitrators as the
first step to aid in reconciliation in the process of divorce. If the
reconciliation step fails, both the man and woman are guaranteed the
right to divorce as established in the Quran, but the difference lies
in the procedure for each one. When a divorce is initiated by the man,
it is known as Talaaq.
The pronouncement by the husband may be verbal or written, but once
made, there is to be a waiting period of three months ('Iddah) during
which there can be no sexual relations, even though the two are living
under the same roof.
The waiting period helps to prevent hasty terminations due to anger
and allows both parties time to reconsider as well as to see if the
wife is pregnant. If the wife is pregnant, the waiting period is
lengthened until she delivers. At any point during this time, the
husband and wife are free to resume their conjugal relationship,
thereby ending the divorce process. During this waiting period, the
husband remains financially responsible for the support of his wife.
The divorce initiated by the wife is known as Khul' (if the husband is
not at fault) and requires that the wife return her dowry to end the
marriage because she is the 'contract-breaker'. In the instance of
Talaaq, where the husband is the 'contract-breaker',he must pay the
dowry in full in cases where all or part of it was deferred, or allow
the wife to keep all of it if she has already been given it in full.
In the case that the husband is atfault and the woman is interested in
divorce, she can petition a judge for divorce, with cause. She would
be required to offer proof that her husband had not fulfilled his
marital responsibilities. If the woman had specified certain
conditions that are Islamically accepted in her marriage contract,
which were not met by the husband, she could obtain a conditional
divorce.
The controversy regarding the seeming inequity in divorce lies inthe
idea that men seem to have absolute power in obtaining a divorce. The
interpretation of scholars in the past has been thatif the man
initiates the divorce, then the reconciliation step for appointing an
arbiter from both sides is omitted. This understanding diverges from
the Quranic injunction. Any differencein powers between the husband
and his wife with regard to divorce can be extracted from thefollowing
verse (which means): {...And due to them [i.e., the wives] is similar
to what is expected of them, according to what is reasonable. But the
men have a degree over them [in responsibility and authority].
AndAllaah is Exalted in Might and Wise.} [Quran: 2:228]
In the following verse, according to existing interpretations,
Allaahgives the reason for the small difference in the verse (which
means): {Men are in charge of women by [right of] what [qualities]
Allaah has given one over the other and what they spend [in support]
from their wealth. So righteous women are devoutly obedient, guarding
in [the husband's] absence what Allaah would have them guard.} [Quran:
4:34]
Thus, it is clear that there is a 'degree' of difference with regards
to the rights of men and women in divorce, and that the greater right
that men were given is due to their being the leaders and financial
supporters of the household. This, however, does not mean that women
are inferior to men or that they are second-class human beings.
Many of the laws regarding divorce in some Muslim countriesare based
upon Quranic references on the subject. As with all human laws, they
must adapt to dynamic circumstances. Issues pertaining to custody
havebecome controversial. For example, Allaah in the Quran advises the
husband and wife to consult each other in a fair manner regarding
their children'sfuture after divorce, as this verse states (which
means): {…If they both desire weaning through mutual consent from both
of them and consultation, there is no blame upon either of them.}
[Quran: 2:233]
Some jurists stipulate that custody of the child is awarded to the
mother if the child is under a certain age and to the father if the
child is older. There is no Quranic evidence of age being a
determinant for custody. Similarly with regard to the issue of
alimony, in the Quran the ex-husband's financial obligation to his
ex-wife is mandated, but a specific formula for the amount of support
is missing; Allaah Says (what means): {And for divorced women is
maintenance accordingto what is acceptable – a duty on the righteous.}
[Quran 2:241] This is open for negotiation between parties and should
be in accordance with the husband's financial ability.
There has been much distortion and propagation of misunderstanding
about a woman's rights related to marriage and divorce. Only with
self-education and awareness of the Quranic text are men and women
able to learn the truth that Allaah has prescribed and understand the
scholarly interpretations in order that the spirit of justice is
realised. Allaah Says (what means): {And when you divorce women and
they fulfil their term [of their 'Iddah], either keep them according
to reasonable terms or release themaccording to reasonable terms, and
do not keep them, intending harm, to transgress [against them]. And
whoever does that has certainly wronged himself. And do not take the
verses of Allaah in jest. And remember the favour of Allaah upon you
and what has been revealed to you of the Book [i.e., the Quran] and
wisdom [i.e., the Prophet's Sunnah] by which He instructs you. And
fear Allaah and know that Allaah is Knowing of all things.} [Quran
2:231]

Dought & clear,- Her Christian family areorganizing a running contest in memory of their deceased loved one; what should she do about that?.

I lost one of my family members this year, who was a Christian, as my
family is Christian and I am a Muslim woman. Hence my mother wants to
organize a marathon in honour of this deceased relative. I do not know
the nature of this thing they want to do, but what I do know is that
the teams will gather, and other people will gather with them; each
team has a different colour and the teams will start running;
whichever team completes three circuits first will be the winner and
will be give a cash prize. I do not know the ruling on this, but they
are going to do it in memory of the deceasedperson. What is the ruling
on this in Islam? What should I do with regard to this matter?.
Praise be to Allah.
Firstly:
If a person dies following a religion of kufr, whether he was a
Christian or a Jew, then he is one of the people of hell and will
abide therein for eternity. Allah, may He be glorified and exalted,
says (interpretation of the meaning):
"Verily, Allah forgives not that partners should be set up with him in
worship, but He forgives except that (anything else) to whom He
pleases, and whoever sets up partners with Allah in worship, he has
indeed invented a tremendous sin"
[an-Nisa' 4:48]
"Surely, they have disbelieved who say:"Allah is the Messiah ('Eesa
(Jesus)), son of Maryam (Mary)." But the Messiah ('Eesa (Jesus)) said:
"O Children of Israel! Worship Allah, my Lord and your Lord." Verily,
whosoever sets up partners in worship with Allah, then Allah
hasforbidden Paradise for him, and the Fire will be his abode. And for
the Zalimoon (polytheists and wrongdoers) there are no helpers.
Surely, disbelievers are those who said: "Allah is the third of the
three (in a Trinity)." But there is no ilaah (god) (none who has the
right to be worshipped) but One Ilaah (God -Allah). And if they cease
not from what they say, verily, a painful torment will befall the
disbelievers among them.
Will they not repent to Allah and ask His Forgiveness? For Allah is
Oft-Forgiving, Most Merciful.
The Messiah ('Eesa (Jesus)), son of Maryam (Mary), was no more than a
Messenger; many were the Messengers that passed away beforehim. His
mother (Maryam(Mary)) was a Siddiqah (i.e. she believed in the words
of Allah and His Books (see Verse 66:12)).They both used to eat food
(as any other human being, while Allah does not eat). Look how We make
the Ayat (proofs, evidences, verses, lessons, signs, revelations,
etc.) clear to them, yet look how they are deluded away (from the
truth).
Say (O Muhammad SAW to mankind): "How do you worship besides Allah
something which has no power either to harm or to benefit you? But it
is Allah Who is the All-Hearer, All-Knower"
[al-Maa'idah 5:72-76].
"This is the Guidance of Allah with which He guides whomsoever He will
of His slaves. But if they had joined in worship others with Allah,
all that they used to do would have been of no benefit to them"
[al-An'aam 6:88].
In Saheeh Muslim (153) itis narrated from Abu Hurayrah (may Allah be
pleased with him) from the Messenger of Allah (blessings and peace of
Allah be upon him) that he said: "By the One in Whose hand is the soul
of Muhammad, no one among this nation, Jew or Christian, hears of me
then dies not believing in that with which I was sent, but he will be
one of the people of the Fire."
As that is the case, if a person dies in a state of kufr, his good
deeds are rendered invalid before his Lord and none of them will
benefit him before Allah in the hereafter; similarly, no action,
intercession or supplication on the part of other people will benefit
him.
Allah, may He be exalted,says concerning the situation of the people
of Hell (interpretation of the meaning):
"And it will be said to them: "Where are those (the false gods whom
you used to set up as rivals with Allah) that you used to worship
Instead of Allah? Can they help you or (even) help themselves?
Then they will be thrown on their faces into the (Fire), They and the
Ghawoon (devils, and those who were in error).
And the whole hosts of Iblees (Satan) together.
They will say while contending therein,
By Allah, we were truly in a manifest error,
When We held you (falsegods) as equals (in worship) with the Lord of
the Alameen (mankind, jinns and all that exists);
And none has brought usinto error except the Mujrimoon (Iblees (Satan)
and those of human beings who commit crimes, murderers, polytheists,
oppressors, etc.).
Now we have no intercessors,
Nor a close friend (to help us).
(Alas!) If we only had a chance to return (to the world), we shall
truly be among the believers!
Verily! In this is indeed a sign, yet most of them are not believers"
[ash-Shu'ara' 26:92-103].
Secondly:
Honouring the memory of the deceased by organising a marathon is not
part of the way prescribed by Allah; rather it is something that has
been introduced by non-Muslims according to their way of honouring the
memory of the dead. It is a false kind of honour for which there is no
basis in the religion of Allah. Even if there was some basis for it,
we have stated above that if a person dies in a state of disbelief, no
deed will benefit him in the hereafter; the deceased will not benefit
because of his disbelief and that of those who do this action. This is
darkness upon darkness.
In Islam there is no kind of honouring the dead or celebrating their
memory; rather what Islam prescribes is to remember the deceased by
praising him, praying for forgiveness for him, offering supplication
forhim, giving charity on his behalf, and other kinds of good deeds
the reward for which will reach him, if he died in Islam.
Thirdly:
According to Islamic rulings, competitions fallinto three categories.
Ibn 'Uthaymeen (may Allah have mercy on him) said:
1. Those that are haraam, with or withoutprizes, such as competing
in something that is haraam.
2. Those that are halaal if no prize is offered and are haraam if
a prize is offered, such as foot races and the like, in which it is
permissible to compete.
3. Those that are halaal with or without prizes, such as
competitions in archery and horse and camel racing.
End quote from Fataawa Noor 'ala ad-Darb, 9/311
See also the answer to questions no. 114530 , 131652 , 153574
To sum up:
It is not prescribed to take part in activities to honour the memory
of the dead among the disbelievers, or to keep their memory alive. If
you cannot prevent that,then at least do not take part in that and try
to excuse yourself from your family whilst avoiding confrontation with
them. If they respect your religious feelings, then this is good,
otherwise give them any excuse that they will accept from you.
And Allah knows best.

Dought & clear,- If penetration occurs during the day in Ramadan, the fast is invalidated according to scholarly consensus, regardless of whether ejaculation occurs.

|
I am a young woman, recently married. I looked on the Islam Q&A
website and I found out that penetration without ejaculation doesnot
invalidate the fast, but it is essential to be careful when engaging
in foreplay in Ramadan. Ialso found out that thereis a difference of
scholarly opinion concerning ejaculation without intercourse in
Ramadan. My husband and I engaged in foreplay during the day in
Ramadan and there was penetration but my husband was careful notto
ejaculate. Afterwards my husband said that he thought a very small
amount had come out ofhim a short time after intercourse, and he
doesnot know whether it was maniy or madhiy. I asked him to check to
see if anything more came out and he did that.
What is the ruling on that? Do we have to make up that day and offer
expiation? Please note that my husband does not know anything about
this kind of expiation and that he controlled himself and nothing came
out when I alarmed him. The amount of discharge was very little and he
says that he could not tell whether it was madhiy or maniy because it
was so little.
Praise be to Allah.
Firstly:
The questioner saying that she saw on the Islam Q&A website that
penetration without ejaculation does not invalidate the fast is not
correct. There is no such opinion on our website; rather what we say
is the opposite of that, because penetration is intercourse, and it
invalidates the fast and requires expiation according to scholarly
consensus.
In the answer to question no. 148163 it says: the one who has
intercourse during the day in Ramadan when he is fasting and not
travelling has to offer a heavy expiation, which is to free a slave.
If he cannot do that, then he must fast for two consecutive months. If
he cannot do that, then he must feed sixty poor persons. He must also
repent and make up thatday.
The same applies to the woman if she did that willingly. It makes no
difference whether ejaculation occurred or not. If intercourse – i.e.,
penetration – occurred then the expiation must be offered. End quote.
Its says in al-Mawsoo'ah al-Fiqhiyyah, 35/55
There is no difference of opinion among the fuqaha' concerning the
view that expiation is required of the one whohas intercourse in the
vagina during the day inRamadan, deliberately with no excuse,
whetherhe ejaculates or not. End quote.
Perhaps the questioner read something that saidthat intimacy or
foreplaywithout ejaculation doesnot invalidate the fast, and she
thought that what was meant by that was intercourse. But thisis a
misunderstanding, as we have mentioned, because what is meant by
intimacy or foreplay is enjoyment of the wife without penetration in
the vagina.
See the answer to question no. 95383
Secondly:
Ejaculation, even without intercourse, invalidates the fast according
to the correct opinion. This is the view of the majority of scholars,
and it was narrated that there was consensus. An-Nawawi (may Allah
have mercy on him) said:
If he kisses or touches any part (of his wife's body) apart from the
vagina with his penis, orhe touches the woman's skin with his hand or
otherwise, if he then ejaculates then his fast isrendered invalid,
otherwise it is not. The author of al-Haawi and others narrated that
there is consensus that the fast is invalidated in the case of one who
kisses or touches anything other than the vagina and ejaculates.
End quote from al-Majmoo' Sharh al-Muhadhdhab, 6/322
Ibn Rushd (may Allah have mercy on him) said:
All of them say: the one who kisses then ejaculates has broken his fast.
End quote from Bidaayatal-Mujtahid, 2/52
Ibn Qudaamah (may Allah have mercy on him) said:
If he kisses then ejaculates… He has broken his fast and there is no
difference of scholarly opinion that we know of.
End quote from al-Mughni, 3/127
Thirdly:
It is essential to be careful and cautious when engaging in foreplay
during the day in Ramadan. The one who fears that he will not be able
to control himself should refrain from that, so as to protect his
religious commitment and his honour.
Ibn 'Abd al-Barr (may Allah have mercy on him) said:
I do not know of any (scholar) who granted a concession allowing the
fasting person to kiss (his wife) except he stipulated that he
shouldbe certain that he is safe from what that leads to; the one who
knows that it will lead to that which will invalidate his fast must
avoid it.
End quote from al-Istidhkaar, 3/296. See also the answer to question no. 107335
Fourthly:
If a person had intercourse during the day in Ramadan when he was
ignorant of the prohibition on doing so, the scholars differed
concerning that. The view of the Hanbalis, which is the view favoured
by the Standing Committee for Issuing Fatwas, is that heis obliged to
make up that day and offer expiation.
But the more correct view is that the one whowas unaware that this
action is haraam is excused and does not have to do anything.
It says in Haashiyat ar-Rawd, 3/411:
Ibn 'Abd al-Barr said: Thecorrect view with regardto eating and having
intercourse if does hat without being aware (ofthe prohibition) is
that they do not invalidate the fast. This was stated by more than one
of the scholars: intercourse is like eating with regard to doubt,
compulsion and ignorance. End quote.
But we should highlight here the difference between the one who was
unaware of the ruling – who is the one who is excused, although there
is a difference of difference concerning him, as stated above – and
the one who knew the ruling but was unaware of the consequences. The
one who knew that intercourse during the day in Ramadan is haraam, but
he did not know that expiation is required for it, cannot be excused
for his ignorance and he has to offer expiation.
Shaykh Ibn 'Uthaymeen was asked:
There is a man who had intercourse with his wifeduring the day in
Ramadan, but he did notejaculate. He was unaware of this ruling and
the consequences, but he knew that intercourse with ejaculation is
haraam. What is the ruling?
He replied:
The most correct view is that the one who does one of the actions that
break the fast, or one of the actions that are forbidden when in
ihram, or one of the actions that render the prayer invalid, when he
is unaware of that, is notto be blamed. If this manwho had intercourse
with his wife during the day in Ramadan was unaware of the ruling and
thought that the intercourse that is forbidden is that in which
ejaculation occurs, then there are noconsequences for that.
But if he was aware that intercourse (during the day in Ramadan) is
haraam, but he did not know that expiation is required for it, then he
has to offer expiation, because there is a difference between
ignorance of the ruling and ignorance of the consequences. Ignorance
of the consequences does not count as an excuse, whereas ignorance of
the ruling does count as an excuse.
End quote from al-Liqa' ash-Shahri, 1/7

And Allah knows best.

Islamic Stories, - The King and the Poor Man

There was a king who decided to take a tour ofhis country. As he
passedby different places, everyone rushed to see him. However, while
passing by a certain place, he noticed a poor old man who did not pay
any attention to the king's arrival and remained engaged in hisown
activities. The king went up to this poor man and asked why he did not
join the people to see him. The poor man replied, "Before you, there
was another king who once passed by this place. Everyone gathered to
see him as well. But, few days later he died and was buried in a place
nearby. A poorman also died during that time and was buried near the
king's grave. After some time, astrong flood passed through that area
causing those graves to overturn. As a result, the bones of the poor
man became mixed up with those of the king's. We could not
differentiate between them any longer. After seeing this, it does not
matter to me anymore as to who is a king and who is a beggar. In the
end, our home is the same."

Islamic Stories, - The Patched Robe

There was a Jew of Damascus who was reading a holy book oneday when he
came across the name of the Prophet Muhammad (peace be upon him)
written in it. Not liking this, he removed the name. But the next day
he found it there again. Again he took out the name; but on the third
day it had appeared again. He thought:"Perhaps this is a sign that a
true Emissary has come. I will journey southwards to Madinah."
And he forthwith startedout, not tarrying until hereached the city of
the Prophet. When he arrived there, knowing nobody, he was near
theMosque of the Prophet when the Sahabi Anas (ra) arrived. He said to
Anas: "Friend, take me tothe Prophet."
Anas (ra) led him into the mosque, which was full of people in
anguish.Abu Bakr (ra) the successor was sitting there at the head of
the assembly. The old man went up to him, thinkinghe must be Muhammad,
and said: "O Chosen Envoy of God, a strayed old man has come to offer
you peace." Hearing the title of the Prophet used, everyone present
burst into a flood of tears. The stranger was uncertain as to what to
do. He said:"I am a foreigner and a Jew, and I am unaware of the rites
of the Faith of Submission to the Willof Allah. Have I said something
untoward? Should I have remained silent? Or is this a ritual
observance? Why do youcry? If it is a ceremony, I have never heard of
it."
Omar (ra) said to him:"We do not weep because of anything which you
have done. But you must hear, unfortunate one, that it is a but a week
since the Prophet left the earth. When we heard his name, grief took
possession of our hearts anew."
As soon as he heard this, the ancient tore his clothes in anguish.
Whenhe had recovered a little,he said: "Do me one favour. Let me have
at least a robe of the Prophet. If I cannot see him, at least let me
have this."
Omar (ra) answered:"Only Fatima (ra) could give us one of his robes."
Ali (ra) said: "But she will not allow anyone to go near her." But
they went to her door and knocked, and explained what they wanted.
Fatima (ra) answered:"Verily, the Prophet spoke truly when he said,
shortly before he died: 'A wayfarer, who has love towards me andwho is
a good man, will come to the house. He will not see me. Give him,
therefore, this patchwork robe as if from me, and for me treat him
gently, offering salutations.'"
The Jew put the robe on himself and, professing Islam, asked to be
taken to the Prophet's grave. Itwas at this place that he breathed his
last.

Transliteration: (how it sounds)
Wa-i th q a la ibr a heemurabbi ijAAal h atha baladan a minan wa o
rzuqahlahu mina a l ththamar a ti man a mana minhumbi A ll a hi wa a
lyawmi al- a khiri q a lawaman kafara faomattiAAuhu qaleelan thumma a
dt arruhu il a AAa tha bi a l nn a ri wabi/saalmaseer
Meaning:
And remember Abraham said:"My Lord, make this a City of Peace, and
feed its people with fruits,-such of them as believe inAllah and the
Last Day." He said:"(Yea), and such as reject Faith,-for a while will
I grant them their pleasure, but will soon drive them to the torment
of Fire,- an evil destination (indeed)!" [ 2:126 ]

Sahih Bukhari Volume 8, Book 73, Number 2 :
Volume 3, Book 31, Number 123:
Narrated Abu Huraira:
Allah's Apostle said, "When the month of Ramadan starts, the gates of
the heaven are opened and the gates of Hell are closed and the devils
are chained."

Surah Al Baqarah (2) verse 185:
"Ramadhan 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). So every one of you who is present (at his home)
during that month should spendit in fasting, but if any one is ill, or
on a journey, the prescribed period (Should be made up) by days later.
Allah intends every facility for you; He does not wantto put to
difficulties. (He wants you) to complete the prescribed period, and to
glorify Him in thatHe has guided you; and perchance ye shall be
grateful. " [ 2:185 ]

How Rene Guenon Discovered Islam

Rene Guenon; Sheikh Abdul Wahid Yahya was a well-known French Scholar,
writer, philosopher and mystic. He was born on the 15th November,
1886to a well off Catholic family of France. His father was an
engineer of repute. So, Rene Guenon was born with a silver spoon in
his mouth. He got his early education from Blois. From his childhood,
he was an extra-ordinary intelligent and made distinction amongst his
classmates. He got his Bachelor's degree with distinction and joined
the University of Paris where he studied mathematics for about two
years.
During his study, he did not restrict his activities to formal
education only but started searching for the 'Ultimate Truth', because
he was not satisfied with his ancestral religion; Christianity. He did
not accept the so called Christian dogmas and rituals. Consequently,
he had not only a thorough and deep comparative study of religions,
but also he held discussions and had meetings with thinkers and
philosophers of fame.
Even then, his thirst for Truth was not quenched. Due to this
spiritual journey and mental chaos, he left the university even though
his education was incomplete. This state of affairs lasted up to 1909.
In the meantime, he met two 'Reverts to Islam' who were not only well
acquainted with Islam, but also competent in sociology.
The first of these two scholars was Sheikh Abdul Haq, formerly
Schamrino of French origin. He was a scholar of repute and edited a
magazine namely 'Al-Tareeq". The Christian name was Iavon Gustav.
After his reversion to Islam, he learned Arabic and had full command
over it. He used to contribute articles to 'Ansari' magazine which was
being published from Egypt.
In 1909, Rene Guenon started a magazine entitled "Al-Maarifat"
(Knowledge of God) with the collaboration of these scholars.
Discussions, discourses and critical articles relating to comparative
study of different religions were published in this comparative study
of different religions were published in this journal, which covered
Hinduism, Judaism, Christianity and Islam.
This journal remained active for about four years and ceased
publication in 1912, the year in which Rene Guenon entered the fold of
Islam. He took the Islamic name Abdul Wahid Yahya. His 'Reversion to
Islam' was the result of his own continuous search for Truth coupled
with thecooperation and guidance of Sheikh Abdul Haq and Sheikh Abdur
Rahman Elish El-Kebir (El-Alim El-Maliki School of Thought in Egypt),
a mystic and competent in Islamic Jurisprudence. As a token of
respect, Rene Guenon dedicated his book: "Symbolism of the Cross" to
the venerated memory of Sheikh Abudur Rahman who gave him the first
idea of the book.
In February 1930, Rene Guenon went to Cairo and settled there
permanently. Before his departure to Cairo, his father, mother and
wife died, so he left for Cairo with a heavy heart. In 1937, Rene
Guenon married Karima Bint Abdur Rahman, which proved a sort of solace
andcomfort for him. He dedicated the rest of his life for the cause
ofIslam and Muslims. It is note-worthy that through his writings and
personnel contacts a large number of European scholars embraced Islam.
Among his disciples who entered the foldof Islam is Sheikh Isa
Nuruddin, formerly Frithjof Schuon. (Born 1907). He is a well known
Professor of philosophy and is regarded an authority on 'comparative
study of Religions'. He has written a number of books.
The following books have won fame for him: Islam and the perennial
philosophy, Understanding Islam, Dimensionsof Islam, in the Tracks of
Buddhism, Spiritual Perspectives of the Self, Genosis: divine Wisdom,
Stations of Wisdom, In the face of Absolute, Survey of Metaphysics and
Esotericism, To have a Center, Christianity: Islam.
Then comes the name of a great mystic Abu Bakr Sirajuddin, formerly
Martin Lings, who has full command over English and Arabic and is
considered as a specialist on mysticism.
He is not only a religious scholar but also a poet and translator of
repute His writings include: Muhammad: his life based on the earliest
sources; The Qur'an; Catalogue of an exhibition of Qur'an manuscripts
at the British Library; The Qur'anic Art of Calligraphy and
Illuminations; What is Sufism? A Sufi Saint of theTwentieth Century;
The Secret of Shakespeare. Commenting on thelife of Prophet Muhammad,
Prof. Hamid Dabashi of Temple University writes: "In Reading Lings and
Muhammad", we detect an alchemical effect in his narration and
composition whichso evenly combines scholarly accuracy with poetic
passion. Lings is a scholar-poet. His life of the Prophet is a
biographical 'qasida "poem". It is a historical ghazal (a type of
poetry); a spiritual triumph; it is a majestic display of impassioned
scholarship". This book was awarded the first prize of 5,000 dollars -
by two-day 8th International Seerat Conference held in Islamabad… This
book was adjudged as the best work inEnglish in the biography of the
Prophet Muhammad (pbuh) published in 1983.
Titus Burchhardt is another scholar who embraced Islam after being
inspired and impressed by Rene Guenon. He has made a thorough research
onAncient Civilization and written a marvelous book on mysticism. His
book "On 'Chemistry" is regarded the best one on this subject. He is a
multi-linguist and has full power over German, English, French, Swiss,
Arabic and Persian Languages.
His books include; Sacred Art in East and West; Moorish Culture in
Spain; Art of Islam; and Al-Karim Al-Jili's De l' Homme Universal;
extraits du liver al-Insan al Kamil.
In addition to the above-mentioned scholars, there are a lot of other
personalities who entered the fold of Islam under the persuasion and
guidance of Rene Guenon and are busy in the propagation and preaching
of Islam in Europe and America.
Rene Guenon breathed his last on7 th January, 1951 at the age of 65.
His death was mourned throughout the world. He had devoted his life
for the cause of Islam. He wrote countless articlesand numerous books.
East and West; Reign of Quantity; The Crisisof the Modern World;
Symbolism of the Cross, and The Multiple States of Being are his best
writings.

Beneficial means to reflect upon the Quran

Allaah Says (what means): "[This is] a blessed Book which We have
revealed to you, [O Muhammad ], that they mightreflect upon its verses
and that those of understanding would bereminded." [Quran: 38: 29]
Reflecting upon the Quran is one of the reasons behind its revelation;
it is the way to comprehend its rulingsand find out its objectives and
meanings.The Quran will not be properly understood, norwill its
objectives be trulyrealized except by pausing at each verse and giving
it its due rightof pondering to discover the meanings and wisdom
within it.
All perfect praise is due to Allaah, that we still seemany Muslims
reciting the Quran day and night, which is good, yet many of them
recite it without the due reflection or understanding. Thus people
miss the main reason for which the Quran was revealed, to apply its
rules, adher to its commands and refrainfrom its prohibitions.
In an attempt to practically apply the Words of Allaah (which mean):
"And remind, for indeed, the reminder benefits thebelievers." [Quran:
51: 55] we designate this article to address some important ways by
whicha person may ponder the Nobel Quran and thus properly understand
it.
One such way is to be acquainted with the Arabic language and its
methods of expression. The Quran was revealed in Arabic, and can only
beunderstood according to the rules of this language, and all scholars
attach great importance to learning the Arabic language and encourage
their students to learn it. The one who does not know the rules of the
language could easily misunderstand the following saying of Allaah
(which means): "And ask the city in which we were and the caravan in
which we came" [Quran: 12: 82] and he will not be able todistinguish
between the sayings of Allaah (which mean): " It is You we worship and
You we ask for help " [Quran: 1: 5] and the saying: "We worship You,"
and so on.
It must be pointed out here is that not every onewho recites the Quran
is asked to be a grammarian; rather, all he needs to obtain is enough
knowledge and command on the language with which he can understand the
Book of Allaah and reflect upon it.
An important practice which can help a person reflect upon the Quran
is to study the biography ofthe Prophet . We must know that he was the
authentic interpreter of the Quran and that his manners were all
derivedfrom the Quran. We must also know that he was a practical Quran
walkingon earth, in the sense that he clarified to versesthat were
revealed in general terms and verses that may have sounded confusing.
Knowing all this makes a Muslim realize that in order to properly be
able to reflect upon the Quran, he must return to the biography of the
Prophet, sallallaahu alayhi wa salla, and the authentic Sunnah.
Knowing the historical context in which specific verses of the Quran
were revealed increases the reader's understanding, because many
verses were revealed pertainingto a certain incident.
Without knowing the reason for its revelation and what it came down to
address, one could read a verse but not really understand what
itintends. For example the following saying of Allaah (which means):
"So do not weaken and do not grieve,and you will be superior if you
are [true] believers. If a wound should touch you- there has already
touched the [opposing] people a wound similar to it" [Quran: 3:
139-140]. This saying was addressed to the companions, may Allah
pleased with them, during the battle of Uhudin which they suffered
causalities fighting the disbelieving enemies. They are being rallied
to fight harder by Allah's reminder that they had already inflicted
similar suffering upon these enemies during their previous battle of
Badr.
One other helpful factor in reflecting on and understanding the Book
of Allaah, is referring to the trustworthy books of interpretation of
the Quran, and reading what the scholars have said. Such books contain
manyof the interpretations of the Salaf whether the statements of the
companions or those who came after them . Some of these books of
Tafseer (i.e. interpretation) are by At-Tabari, Al-Qurtubi, Ibn
Katheer and others . Reading these sources helps the person reading
the Quran reflect upon the verses and better understand them.
Reciting the Quran attentively while thinking of what one is reading
is a matter that was stressed in the Quran, and it helps one reflect.
Allaah says (what means): "Say, `I only advise you of one [thing] -
that you stand forAllah, [seeking truth] in pairs and individually,
and then give thought`" [Quran: 34: 46]. This better helps the reader
understand the Quran.
Another important rule regarding reflecting upon the Quran is applying
it to reality. Thismeans (in short) that the Quran was not revealed
just for a certain period or a specific place;but is applicable during
all times and places. One canbest understand The Quran and feel it
alive, when it is applied to reality and to the issues of the Muslim
nation. For example, every era has itsown disbelievers and hypocrites
and every era has its own 'Pharaohs' and oppressors.
A serious mistake in this regard is applying verses to those for whom
it was not intended, like applying the verses about hypocrites to the
believers, or the verses about righteous people to the disbelievers,
as thisleads to clear and seriousmisguidance.
To conclude, we would like to remind the reader with the following
prophetic narration, of Abu Hurayrah that the Prophet said: "Any group
of people that assemble in one ofthe Houses of Allah to recite and
study the Quran, tranquility will descend upon them, mercy will engulf
them, angels will surround them and Allah will make mention of them to
those (the angels) in His proximity." [Muslim]. Note how the narration
connected reciting and studying, and made this a precondition for the
fourmagnificent virtues to be achieved.
Perhaps the reason for the current situation of Muslims is that we
read the Book of Allaah but donot reflect upon it, and thus our
application coincides with our degree of reflection which led us to
our current situation.

The miracle of honey asan alternative medicine

Honey is a sweet and viscous fluidproduced by honeybees from the
nectar of flowers. "The definition of honey stipulates a pure product
that does not allow for the addition of any other substance. This
includes, but is not limited to, water or other sweeteners," according
to the United States National Honey Board 2003 and other nations' food
regulations. Honey is significantly sweeter than table sugar and has
attractive chemicalproperties for baking. Honey has a distinctive
flavor which leads some people to prefer it over sugar and other
sweeteners.
Liquid honey does not spoil. Because of its high sugar concentration,
it kills most bacteria by crenation. Natural airborne yeasts cannot
become active in it because the moisture content is too low. Natural,
raw honey varies from 14% to 18% moisture content. As long as the
moisture content remains under 18%, virtually no organism can
successfully multiply to significant amounts in honey, though,
importantly, enough bacteria survive to make honey dangerous for
infants (especially Clostridium botulinum).
The study of pollens and spores in raw honey (melissopalynology)can
determine floral sources of honey. Because bees carry an electrostatic
charge, and can attract other particles, the same techniques of
melissopalynology can be used in area environmental studies of
radioactive particles, dust, or particulate pollution.
A main effect of bees collecting nectar to make honey is pollination,
which is crucial for flowering plants.
Islam and honey
More than 1400 years ago Allaah and His messenger told us that honey
can heal a variety of medical problems.
Allaah Says (what means): "And the Lord inspired the bee, saying: Take
your habitations in the mountains and in the trees and in what they
erect. Then, eat of all fruits and follow the ways of your Lord made
easy (for you)'. There comes forth from their bellies a drink of
varying colors wherein is healing for men. Verilyin this is indeed a
sign for people who think." [Quran 16:68-69]
The Prophet has also told us of the healing found within honey for a
variety of medical problems, including stomach ailments. It is
reported by Al-Bukhaari that a man cameto the Prophet because his
brother had a stomach disorder. The Prophet said: "Let him drink
honey." The man returned asecond time complaining that no improvement
happened in his brother's case, and again the Prophet responded: "Let
him drink honey." The man returned again, and said: "I have done
thatbut to no avail." Thereupon the Prophet responded: "Allaah has
said the truth, but your brother's stomach has told a lie. Let him
drink honey." He drank it and was cured.
It is also reported that the Prophet said: "Make use of the two
remedies: honey and the Quran." (At-Tirmithi)
Modern medicine has only recently discovered the fact that honey is a
remedy to many diseases. Traditional uses of honey have included honey
mixedwith lemon for sore throats. Honey coats the throat and reduces
throat irritation. Research has already shown that honey blocks the
growth of oral bacteria.
Honey has also been used for stomach pains and problems. Modern
research shows that honey is effective when used in the treatment of
gastric or pepticstomach ulcers. Research has also revealed that honey
is effective in the treatment of various wounds and infections because
of its antimicrobial (antibacterial, antiviral and antifungal)
properties.
Researchers are not absolutely sure why honey heals but they are
learning new things about honey everyday. As mentioned in the
beginning, honey contains a variety of sugars and minerals. Honey is
also considered an antioxidant. This means it allows the blood to
circulate better and provide more oxygen to areas of the body such as
the brain.
Honey can also be used externallyto promote healing when appliedto
wounds, even postoperative wounds. Honey has also been effective in
its use to treat burns. It has even been shown to be lowin calories
and useful as a sweetener for diabetics, people with heart disease or
those overweight.
Although there is healing in honey for a variety of medical disorders,
certain precautions should be taken:
1- Children under the age of one year should not be given honey
due to the possibility of infant botulism. This type of foodpoisoning
can be deadly, however, it only seems to affect infants under one year
of age.
2- If you have any known allergies to specific plants, then you
should make sure the honey you are using is not produced from that
plant.
3- People with allergies to bee stings should be careful when
using other bee-related products such as propolis or royal jelly.
However, if these precautions arefollowed, then honey may, Allaah
willing provide healing for you.
Conclusion
Muslims acknowledge and acceptthat Allaah and His Prophet know better
and that our CreatorHas revealed the truth. Therefore,we study the
research that is available, not to confirm or deny the truth that has
been revealed by Allaah and his Prophet but to learn of new ways we
can use honey.

Dought & clear,- He promised his mother to give her money that she could put towards building a mosque, then she died.

My mother asked me for some money that she could put towards a mosque
that was being built in our village, but at that time I did not have
any money that was surplus to my needs with which I could fulfil her
request. So I promised her that in the future I would give her money
if Allaah willed. Then I travelled outside of my country to seek
halaal provision. During that period, Allaah decreed that my mother
fell sick and she died as a result. Does that promise that I made to
her remain as a debt that I owe, and do I haveto give what I promised
her to that particular mosque, or is it permissible to give it to
another mosque that needs money, or is that promise no longer a debt
that I owe and am Ithus pardoned from it?.
Praise be to Allaah.
Yes, you must certainly fulfil your promise and give that money to the
mosque that your mother wanted to give itto, as that you promised to
do. It is part of honouring her and treating her kindly to fulfil this
promise, in the hope that Allaah, may Hebe glorified and exalted,will
accept its and benefit her thereby. Thisis part of honouring her and
treating her kindly. If the mosque that your mother wanted to support
has no need of it and its expenses are covered, then you may give it
to any other mosque, but as we have mentioned, you should not neglect
this promise and fail to give this money, rather you should and most
certainly must fulfil this promise, as a way of honouring your mother.
And Allaah knows best. End quote.
Majmoo' Fataawa al-Shaykh Saalih al-Fawzaan (2/708).

Dought & clear,- Arguments with her husband – she is asking how to become a righteous wife .

I am a new muslimah and am fromthe U.S. I have been raised not to let
a man controll me. Now the problem is that my husband is not from here
and we tend to argue alot.I know more of the laws and commoneveryday
things more than he does.His english is not that great, so, I have to
explain to him sometimes and he is used to how his country and culture
are, so, in public I tend to do the talking alot.This makes him mad
sometimes but I feel it is the only way toget things done right most
of the time. Now we argue alot and I don't know how to be the "wife"
that I am supposed to be Islamically. I am still in the learning
process, butthat is were I have my biggest problem.How can I change
that or try to make the problem better.
Praise be to Allaah.
Firstly:
We praise Allaah for guiding you to Islam, which is the greatest
blessing that Allaah can bestow upon His slaves.
We would like to tell youthat Allaah has given yourights over your
husband, and has enjoined upon you duties towards him. You can read
question no. 10680 to find out more about this.
You have to do the duties towards your husband which Allaah has
enjoined upon you. Islam regards the husband's rights as greatbecause
of the husband's great importance in building the Muslim household,
and because Allaah has enjoined him (the husband) to look after his
family's interests and take care of them.
The Muslim woman should be wise in her dealings with her husband,
because man – usually – is pleased with kind words and appreciates
kind treatment. So if that comes from his life-partner, that will
have a greater effect. The wise woman must also keep away from all
kinds of behaviour that will offend her husband,and rid herself of
every kind of action that annoys him, and try not to control him. The
man has the role of qawwaam (protector and maintainer), and
theresponsibility is his. Making him feel that he is falling short in
certain situations may make himangry and not treat his wife well. One
of them said: "The best wife is the one who knows howto create harmony
in hermarriage and strikes a balance between obeying and respecting
her husband and expressing her own strong personality."
Your speaking to people on his behalf – because he does not speak your
people's language well –is permissible according to sharee'ah, but as
stated above, you have to be wise in doing this. When doing these
thingsyou should not make him feel that he is lacking or that he is
not important. Rather you should refer to him when speaking to the
people, and consult withhim, and do not make decisions in his
presencewithout asking his permission. You should do that in front of
the people to whom you arespeaking so that he will feel that he is
important.Try to make him feel thathe speaks his own language better
than you do, and that you complement one another; and you can help him
to learn your language, and he can help you to learn his language.
This is what we advise you to do, and this is what may reduce his
anger and stop him frombehaving in this manner.It seems that it is
only a matter of time, and you have to be careful in handling this
situation until he becomes more fluent in your language and is able to
do things himself, on his own.
Secondly:
In order to become a good wife, you have to learn what Allaah has
enjoined upon you, so that you can do it. You have to know how
righteous women behave, their attitude and the way they interact with
their husbands. You will need to strive hard until you get used to it,
but it is not impossible. The Prophet (peace and blessings of Allaah
be upon him) said: "Knowledge comes by learning, and patience comes by
trying to be patient. Whoever seeks goodness will be given it, and
whoever fears evil will be protected from it." Narrated by
al-Daaraqutni in al-Afraad; this is a hasan hadeet, as was stated by
al-Albaani in Saheeh al-Jaami', 2328.
Some of these characteristics and attitudes are those of which a wise
mother advised her daughter before marriage, which is comprehensive
advice.We ask Allaah to help you to achieve this. That mother said to
her daughter:
"O my daughter, you are leaving your house in which you grew up, and
going to live with a man whom you do not know,a companion whom you are
unfamiliar with. Be like a slave woman to him and he will be like a
slave to you. Remember ten characteristics whichwill be a stored
treasure for you:
The first and second are to be devoted to him and be content, listen
to him and obey.
The third and the fourth are to consider his nose and eyes; do not let
him see anything ugly of you, or let him smell anything but a good
fragrance.
The fifth and the sixth are consider the time of his sleeping and
eating, for hunger burns and disturbance of sleep causes anger.
The seventh and the eighth are to look after his wealth and to take
care of his family and hisdependents.
The ninth and the tenth are to look after his wealth and take care of
his dependents."
Thirdly:
The husband has to fear Allaah his Lord, and not transgress the rights
of his wife. He should give her her rights as Allaah has enjoined upon
him. He should realize that people vary, and that what he knows, many
people are ignorant of, and what he is ignorant of, many people know.
For him to have a wife who will translate for him and show him what
will benefit him and how things are done is better for him than having
someone with him whom he cannot trust. Knowledge can only be acquired
by learning, and the way tolearn is by striving and working hard.
Advise him to try to control himself at times of anger, and not to get
angry unless you have transgressed one of the sacred limits of Allaah.
This is the kind of anger that is regarded as praiseworthy.
And Allaah knows best.

Allah said to Moosa: “O Moosa, I did not grantthat to Myself so how could I grant it yo you?”.,Dought & clear,-

Moosa (peace be upon him) said when conversing with his Lord: "O Lord,
protect mefrom people's tongues (speech)" He said: "O Moosa, you are
asking for something that I did not (even) grant for Myself.".
Praise be to Allaah.
We could not find this report with any reliable isnaad, and we did not
find it in the books of Sunnah and reports. Rather we saw it in
somebooks of raqaa'iq (heart softening reports) and exhortation,
without mentioning any isnaad or reliable source.
Ibn Muflih al-Maqdisi (may Allah have mercy on him) said:
"Moosa (blessings of Allah be upon him) said: 'O Lord, the people are
saying things about me that are not true.' And Allah revealed to him:
'O Moosa, I have not granted that to Myself, so how could I grant it
to you?'" End quote.
Al-Adaab al-Shar'iyyah, 1/7-8; there is a similar report in Qoot
al-Quloob by Abu Taalib al-Makki, 2/309; Siraaj al-Mulook by Abu Bakr
al-Tartooshi (229).
Although we cannot prove it because we could not find any isnaad for
it, there does not appear to be anything wrong with its meaning,
because Allah did not decree -- in any of the universal natural laws
that He decreed -- that none of His creationwould overstep the mark
towards Him or that any human could ever deal with their Lordin a way
that is not befitting to His Majesty and Might; rather He has told us
of people who fell short in that regard and did not estimate Him with
an estimation due to Him, as He says (interpretation of the meaning):
"They (the Jews, Qurayshpagans, idolaters) did not estimate Allaah
with an estimation due to Him when they said: 'Nothing did Allaah send
down to any human being (by Revelation).' Say (O Muhammad صلىالله عليه
وسلم): "Whothen sent down the Book which Moosa (Moses) brought, a
light and a guidance to mankind which you (the Jews) have made into
(separate) paper sheets, disclosing (some of it) and concealing
(much). And you (believers in Allaah and His MessengerMuhammad صلى
الله عليه وسلم) were taught (through the Qur'aan) that which neither
you nor your fathers knew." Say: "Allaah (sent it down)." Then leave
them to play in their vain discussions"
[al-An'aam 6:91]
"They have not estimated Allaah His Rightful Estimate. Verily, Allaah
is All-Strong, All-Mighty"
[al-Hajj 22:74]
"They made not a just estimate of Allaah such as is due to Him. And on
the Day of Resurrection the whole of the earth will be grasped by His
Hand and the heavens will be rolled up in His Right Hand. Glorified be
He, and High be He above all that they associate as partners with
Him!"
[al-Zumar 39:67].
The Prophet (blessings and peace of Allah be upon him) said: "No one
is more patient in bearing offensive things that he hears than Allaah,
may He be glorified and exalted; others are associated with Him, a son
is attributed to Him, but Hestill grants them health and provision."
Narratedby al-Bukhaari (7378) and Muslim (2804).
What we learn from thatis that the criticism of the envious and the
slander of those with ulterior motives is not a reason for a Muslim to
be discouraged from trying hard to succeed and progress, or to weaken
his resolve or cause him to become frustrated. He should always
remember that Allah, may He be glorified and exalted, the Angels, the
Messengers and the Prophets were never safe from slander and harm.
And Allah knows best.

Buy a kingdom for a glass of water -,Islamic Stories

Once Sheikh Ibne Sammak (may Allah havemercy on him) paid a visit to a
king. It so chanced that, when the Sheikh greeted him, the king was
holding a glass of water in his hand. He said to the Sheikh, "Give me
a word of advice." The Sheikh said,"Suppose you could have this glass
of water only at the cost of your entire kingdom and you have to
choose between dying of thirst or giving your kingdom away, which one
would you prefer?" The king replied, "I would naturally prefer a glass
of water and part with my entire kingdom." TheSheikh said, "Then, I do
not understand why anyone should take joy in a kingdom which is worth
only a glass of water."
Source: "Fadhail-e-Sadaqaa Part II", translated by Prof. AbdulKarim.
These incidents show that each one of us has been granted by Allah
such precious gifts, the value whereof cannot bedetermined in terms of
millions and billions of dollars.

We are all invited to the feast -,Islamic Stories

The Prophet of Allah (Muhammad, peace be upon him) was shown a
heavenly visitant (in a dream) and it was said to him: Let your eyes
sleep and your ears hearand your heart perceive.He (the Prophet) said:
Myeyes slept, my ears heardand my heart perceived. He (the Prophet)
said: It was said to me: The master built a house, arranged feast and
sent someone to issue invitations. He who responded to the host
entered the house, ate the feast and the master was well-pleased with
him. He who did not respond to the host neither entered the house nor
ate the feast and the master was annoyed with him. He explained: Allah
is the Master; Muhammad is one who extends invitation; the house is
al-Islam and the feast is Paradise.
Source: Al-Tirmidhi Hadith 161. Narrated by Rabi'ah al-Jurashi,
transmitted by Darimi.
Let us strive hard to live and die with iman (faith). Remember to make
dua often for all the Muslims who are suffering all over the world.
Say ameen to the following: Ya Allah, forgive our sins, make usbetter
Muslims and destory or guide those who bring oppression tothis world.
Remember, we shouldn't look only towards the sky to see the help of
Allah come down. It won't come down until we look into ourselves and
change ourselves to the way that Allah and His Messenger loves.

M.Najimudeen .Bsc wants to be your friend on Google Latitude

You have been sent a friend request by M.Najimudeen .Bsc on Google Latitude

Latitude lets you share your location with friends and view their locations on your phone or computer. Click Start Using Google Latitude to see the friend request.

Start Using Google Latitude

Dought & clear,- Ruling on khul‘ during menses; should the menstrual cycle during which the khul‘ occurredbe counted?.

I was given a 2nd talaaq by my husband in January after I came off my
menstrual cycle. I then started my iddah period. I did not have
another cycle until March and then not again until last week. I spoke
to an imam about my situation as my husband has been abusive and
oppressive since the start of our marriage and advised I seek a khula,
which my husband agreed to. I am confused because I was on my menses
when he released me by khul and I was already going through my iddah
from his talaaq. What is the status of my divorce? This is very
stressful for me and I do not know what I am doing.
Praise be to Allah.
Firstly:
When a woman's husband divorces her (talaaq), she should count three
menstrual cycles if she is one of those who menstruate and she is not
pregnant, according to scholarly consensus, because Allah, may He be
exalted,says (interpretation of the meaning):
"And divorced women shall wait (as regards their marriage) for
threemenstrual periods"
[al-Baqarah 2:228].
But if the separation occurs as the result of something other than
talaaq, such as khul' or annulment of the marriage, then she should
observe 'iddah for one menstrual cycle, according to the correct
scholarly view. This has been discussed previously in the answerto
question no. 5163.
Secondly:
If a man divorces his wife (by talaaq), and during her 'iddah she asks
for khul' and he responds to her request, it is valid, because she is
still his wife.
Ibn Qudaamah (may Allah have mercy on him) said: The woman who is
revocably divorced (first or second talaaq) is still a wife and a
subsequent talaaq (divorce), zihaar (a jaahili form of divorce inwhich
the husband says to his wife, 'You are to me like my mother's back'),
eela' (an oath notto have sexual relations with one's wife) and li'aan
(a procedure in which the husband formally accuses his wifeof adultery
and she formally denies the charge, and each invokes the curse of
Allah upon him or herself if he or she is lying) are all valid; and
one of them may inherit from the other, according to scholarly
consensus; and if he separates from her by means of khul', his khul'
is valid.
End quote from al-Mughni, 7/400
The khul' is valid even if she is menstruating, because khul'can only
occur at the request of the wife because of what she is faced with
ofbad treatment on the husband's part. So it is permissible for it to
occur at the time of menses in order to put an end to harm (caused by
the husband's mistreatment).
Ibn Qudaamah (may Allah have mercy on him) said: There is nothing
wrong with khul' at the time of menses or during a period of purity in
which the husband has had intercourse with her. The prohibition on
talaaq at the time of menses is because of theharm that may affect
thewife due to making the 'iddah longer. But khul' is for the purpose
of putting an end to harm that she is suffering because of bad
treatment and staying with one whom she hates and resents, whichis
greater than the harm caused by making the 'iddah longer. So it is
permissible to ward off the greater harm by means of the lesser. Hence
the Prophet (blessings and peace of Allah be upon him) did not ask the
woman who separated from her husband by means of khul' about her
situation, because the khul' that could lead to making the 'iddah
longer happened at her request, which indicates that she gave her
consent and proves that it was in her interests. End quote from
al-Mughni, 7/247
Al-Baghawi (may Allah have mercy on him) said:Khul' at the time of
menses or during a period of purity in which the husband has had
intercourse with heris not bid'ah (an innovation), because theProphet
(blessings and peace of Allah be upon him) gave permission to Thaabit
ibn Qays to separate from his wife by means of khul' without knowing
about her situation (regarding menses etc). Were it not that it is
permissible in all circumstances, he would probably have asked about
her situation.
End quote from Ma'aalimat-Tanzeel, 8/148
It says in al-Mawsoo'ah al-Fiqhiyyah, 8/326: The majority of fuqaha' –
Hanafis, Shaafa'is and Hanbalis – are of the view that khul' at the
time of menses is permissible, because of the general meaning of the
words of Allah, may He be exalted (interpretation of the meaning):
"then there is no sin on either of them if she gives back (the Mahr or
a part of it) for her Al-Khul' (divorce)" [al-Baqarah 2:229].
And because she has a need to put an end to her suffering by
separating from her husband, as she is offering to give up wealth for
that purpose.
The Maalikis, according to their well-known opinion, are of the view
that khul' is not allowed during the woman's period. End quote.
See also Badaa'i' as-Sanaa'i', 3/96; at-Taaj wa'l-Ikleel Sharh
Mukhtasar Khaleel, 5/304; Mughni al-Muhtaaj, 4/498
Once it is established that khul' at the time of menses is
permissible, the woman who has been divorced by means of khul' does
not finish her 'iddah when she becomes pure from the menstrual period
duringwhich the khul' occurred. Rather she must go through another
menstrual cycle, then become pure and do ghusl; then her 'iddah will
have ended, because the period during which the khul' occurred was not
a complete menstrual cycle, and 'iddah has to be a complete
menstrualcycle.
Ibn Qudaamah (may Allah have mercy on him) said: The menstrual cycle
during which she was divorced (talaaq) does not count as part ofher
'iddah, and there is no difference of opinionamong the scholars
concerning that, because Allah, may He beexalted, has commandedthat
she wait for three menstrual cycles, so it includes three complete
cycles; the cycle during which she was divorced does not count because
it is only part of a cycle. End quote.
And Allah knows best.

Dought & clear,- Ruling on distributing leaflets and pamphlets that contain Qur’anic verses for da‘wah purposes to non-Muslims.

My question is regardingdistributing leaflets/pamphlets for dawah
purposes that contain Quranic verses. Itis likely that many of them
will end up on the streets or bins after being distributed. Isnt this
wrong and should this discourage us givingout such material? Also, is
this ok, considering that the targeted recipients are non-muslims who
are impure?
Praise be to Allah.
Firstly:
Distributing leaflets and pamphlets for da'wah purposes is a good deed
and is calling people to Allah. It is something from which many
peoplebenefit, especially non-Muslims. It is a means of spreading the
religion of Allah, establishing proof for them and leaving no excuse
for them, and conveying to them the message of their Lord. But this
work should be done in a thoughtful manner, following guidelines and
methods through which the aim may be achieved in an appropriate manner
without going against the rulings of Islam.
Secondly:
Leaflets and pamphlets for da'wah purposes that contain Qur'anic
verses do not come under the same rulings as the Mushaf, and the one
who touches them cannot be said to have touched the Mushaf, because
the Qur'anic material in them is mixed with other material. So they
come under the same ruling asthe ruling on books of fiqh, tafseer and
the like,and it is permissible for a non-believer or one who is in a
state of impurity to touch them.
Ibn Qudaamah (may Allah have mercy on him) said:
With regard to the verse that the Prophet (blessings and peace of
Allah be upon him) wrote – i.e., to Heraclius – his intention thereby
was to correspond, and a verse in a letter or a book of fiqh and the
likedoes not come under theprohibition on touching it, and the book or
letterdoes not become a Mushaf.
End quote from al-Mughni, 1/109
Shaykh Ibn Baaz (may Allah have mercy on him) said:
Some of the scholars are of the view that it is permissible for a
non-believer to touch the Mushaf if there is thehope that he will
become a Muslim. They quoted as evidence for that the fact that the
Prophet (blessings and peace of Allah be upon him) wrote to Heraclius,
the ruler of Byzantium, (a letter containing) the verse in which
Allah, may He be glorified and exalted, says (interpretation of the
meaning): "Say (O Muhammad SAW): 'O people of the Scripture (Jews and
Christians): Come to a word that is just between us and you" [Aal
'Imraan 3:64]. They said: This verse is a verse of the Book of Allah
that he wrote to Heraclius. But the correctview is that this is not
proof; rather it only indicates that it is permissible to write one or
two verses of the Book of Allah. As for handing over the entire Mushaf
(to a non-Muslim), it is not proven that the Prophet (blessings and
peace of Allah be upon him) did that.
End quote from Majmoo'Fataawa Ibn Baaz, 24/340-341
Thirdly:
If these books or leaflets are translated into another language,
otherthan Arabic, then the matter is easier. It does not matter if the
non-believer touches a translation of the meanings of the Holy Qur'an
into a language other than Arabic, even if it is a translation of an
entire soorah, because the translation is an interpretation of the
meanings of the Qur'an, and it does not come under the same rulings as
the Qur'an. The non-believer is not forbidden to touch books of
tafseer or Islamic knowledge, unless he is doing so by way of
mishandling them or showing disrespect. See the answer to question no.
119323 .
To sum up:
There is nothing wrong with distributing these leaflets and pamphlets
for da'wah purposes, even if they contain some verses of the Holy
Qur'an or hadeeths of the Prophet (blessings and peace of Allah be
upon him), and there is nothing wrong with allowing the non-believer
to touch them and read them, because of the great interests that are
served by that, of acquainting him with the religion of Allah, and
establishing proof for him and leaving him with no excuse by conveying
the message. The interests ofconveying the message to him in the hope
that he might become Muslimtake precedence over the possible negative
consequences of allowing him to touch them and handle them.
Disallowing the printing of these books and leaflets that are aimed
atnon-Muslims would cancel out a great deal of good and impose
restrictions on the means of calling non-Muslims to Allah.
With regard to throwingthese leaflets into the trash, it is not
permissible according toIslam, but it is only haraam for the one who
does that action himself. As for the one who prints and distributes
these leaflets and spendson that, he will have (thereward of) his good
deeds and is not responsible for the actions of others.

If it is possible to write on them a request not tothrow them on the
ground or the like, or asking the reader to leave them in an
appropriate place, that would be a good idea.

And Allah knows best.

The creation is in need for Allaah

Man always looks for what benefits him and what protects him from
harm. However, to accomplish this, man must be able to realize what is
harmful. He must then know whom he should need, trust, and love so
that he can attain what is beneficial as well as to feel good about
his choice.
He also must know the proper and good approach that would make him
achieve this goal. This latter conditionrequires that man:
1.Know about harm
2.What ways can be used to drive harm away?
Certainly, man can have no better guidance than that which comes from
the One Who had perfected everything, and the One who Has no
deficiency in Himself and in His Attributes. The One Who is
Ever-Living and Who does not die. There can be no One better than the
One Who Has no need for anything; the One Who is rich; the Giver; the
One who, after all, controls man's soul. Man is so poor to Him. He is
Allaah, the True and only God. Man can bring harm to himself if he
seeks other than Allaah for help. Allaah is the OneWho can help man
drive away any harm for it cannot occur without His Will and His
Power.
Allaah Almighty sent down His Books and chose His Messengers to guide man to:
1. Know His Lord as He Almighty had explained about Himself, and
2. Seek Him Alone while living in accordance withHis plan
Knowing Allaah's Names and Attributes liberates man from worshiping
any form of creation because creation is weak and is in need of The
Creator, Allaah. The knowledge about Allaah leads man to know that he
is created to live according to Allaah's wayas revealed to His
Messengers may Allaah exalt their mention the final of whom was
Messenger Muhammad .
This Revelation contains a complete code of life. Everything that is
beneficial or harmful is established so that man can center his life
aroundthis Revelation. If man commits wrong and knows that Allaah is
Oft-Forgiving he would turn to Him, and to Him alone, seeking His
forgiveness; Allaah Says (what means): "Know, therefore, that there is
no God Who deserves to be worshiped except Allaah; and ask forgiveness
for your sins." [Quran 47:19]
It is wrong to think or believe that Allaah created other 'gods'
besides Him so that man turns to them for help; loves them or fear
them, etc. He is the same God ofall nations. He does not order that
people should make of stars, sun, fire, 'Eesaa (Jesus), Moosaa
(Moses), Muhammad may Allaah exalt their mention etc. gods besides
Him. He (Most Exalted) cannot be 'contradictory'. He has one way
(religion) that calls man to surrender hiswill only to Him.
He warned that if man (even Muhammad ) would take partners withHim,
then his work will fail and will be among losers; Allaah Says (what
means): "And verily, it had beenrevealed to you (O Muhammad ) as has
been revealed to those before you. If you join others in worship with
Allaah (then) surely (all) your deeds will be in vain and you will
certainly be among the losers. Nay! But worship Allaah and be among
grateful." [Quran 39:65-66]
Let us know what Muhammad the man-Prophet, who knew Allaah best, used
to say: "OAllaah, I seek refuge in You for Your Pleasure and against
Your Wrath, and in Your Forgiveness and against Your Punishment andin
You from You, I cannot Praise You as You can Praise Yourself."
(Muslim, Abu Daawood, At-Tirmithi, Ibn Maajah)
He used to say also: "I have surrendered myself to You, Ihave directed
my face to You, I have entrusted my affairs to You, I have compelled
my back to refuge in You, in want and in fright of You, there is no
resort nor survival from You except (in turning) to You. I have faith
in Your book (i.e. the Quran) which You brought down and in the
Prophet (Muhammad ) you have sent." (Al-Bukhaari & Muslim)
When we read in the Quran (what means): "Whatever of Mercy (i.e. of
good), Allaah may grant to mankind, none can withhold it, and whatever
He may withhold, none can grant it thereafter. And He is the
All-Mighty, the All-Wise." [Quran 35:2]
And when we read (whatmeans): "If Allaah touches you with hurt, there
is none can remove it but He; and if He intends any good for you,
there isnone who can repel His favor which He causes it to reach
whomsoever of His slaves He will,and He is the Oft-Forgiving, Most
Merciful." [Quran 10:117]
We should be motivated to return to Him Alone at times of ease and at
times of hardship. And when we read (what means): "If Allaah helps you
none can overcome you, and if Heforsakes you, who is there, after Him,
that can help you. And in Allaah (alone) let believers put their
trust." [Quran 3:160]
The Quran, therefore, leads man to a true liberation from any false
attachment. It brings peace to the heart. It helps the believer
againsthypocrisy and all forms ofdishonesty.
Imagine, for example, a believer facing a problemat work. He sees
wrong and faces unlawful practices. He does not fear rejecting what is
wrong. He knows that the job is only a means togain his sustenance.
While he may be unable to correct what is wrong,he knows well that
Allaahis the One Who provides. If he leaves his job for the sake of
Allaah, Allaah will give him a better one. Allaah Almighty Said (what
means): "And whosoever fears Allaah and keepshis duty to Him. He will
make a way for him to get out (from) every (difficulty), and He will
provide him from (sources) he could never imagine." [Quran 65:2-3]
The above texts, necessitates that man must depend upon AllaahAlmighty
asking Him Alone for assistance. It also requires that man must love
Allaah and worship Him Alone to gain His pleasure and His help. Is it
not true that the people who consider this life as the "Final Goal"
end up worshiping many things in it? You see them so careful
about"having it all". They torture themselves: pain, difficulty,
constant worry,keeping their hands in the banks for loan after loan to
keep up with the"demands of development". They are under the constant
threatof fore-closure. They constantly see poverty in front of their
eyes.
The Prophet said: "Allaah says: 'Son of Aadam: Fill your time with My
worship and I will fill your heart with richness, and end off your
poverty. But if you do not, I would make your hands fully busy (i.e.
in worldly affairs) and I would not end off your poverty.'"
(At-Tirmithi)
Our purpose of existence on earth is more meaningful than being slaves
to worldly gains. There can be no meaningful life better than that
prescribed by our Creator Allaah. Every act done according to Allaah's
way is an act of worship. Man is the beneficiary and Allaah is in no
need; Allaah Says (what means):: "O mankind! It is you who stand in
need of Allaah, but Allaah is Rich (Free of all wants and needs),
Worthy of All Praise." [Quran 35:15]

A woman miscarries after 5 months of pregnancy!

Q: a) A woman miscarries after 5 months of pregnancy. The limbs of the
foetus were formed at the time. What is the procedure regarding giving
the foetus ghusal and performingJanaazah Salaah?
b) Kindly explain the ruling of any bleeding experienced by the woman
in the above-mentioned situation.

A: a) If the limbs of the foetus are formed (hands, legs, fingers,
nails, mouth, nose, hairetc.) though the entire body has not been
formed at the time of the miscarriage, then, the child will be named,
washed wrapped in a cloth andburied without any Janaazah Salaah. (Al
Fataawa Al Hindiyyah 1/59, Hashiayatut Tahtaawi ala Maraaqil Falaah
pg. 598)
b) When a woman miscarries and the limbs like the hands, legs,
fingers, nails, nose, hair, mouth havebeen formed then, whatever
bleeding is experienced by the woman thereafter is considered to be
Nifaas (post-natal bleeding). (Ad Durrul Mukhtar 1/302, Al Fataawa Al
Hindiyyah 1/37)
And Allah Ta'ala Knows Best

Please advise me on what type of wedding rings for males are allowed

Q: Assalaamualaikum respected Mufti Saab
Please advise me on what type of wedding rings for males are allowed.
Currently there are titanium and platinum rings. I even heard a notion
that you are allowed to mixelements as long as thesilver content is
the majority. Is this true?
Also is it allowed for males to wear diamonds on the rings?

A: There is no concept as a wedding ring in the Shariah..
There is a Hadith which is narrated by Abdullah bin Bareera
(Radhiyallaahu Anhu) who narrates from his father that a person
wearing a ring made of brass came to Rasulullah (Sallallaahu Alayhi Wa
Sallam). Rasulullah (Sallallaahu Alayhi Wa Sallam) said to him, "I get
the smell of idols from you." Thisperson flung the ring away and came
again with a ring made of iron. This time Rasulullah (Sallallaahu
Alayhi Wa Sallam) said,"I see the jewellery of the people of hell on
you." This person flungthe ring away and asked, "O Rasulullah
(Sallallaahu Alayhi Wa Sallam) from what should I make the ring?"
Rasulullah (Sallallaahu Alayhi Wa Sallam) answered saying, "Make it
from silver and do not allowits weight to exceed one mithqaal."
A mithqaal has been worked out to be approximately 4.374 grams.
From this Hadith the Jurists have deduced that it is not permissible
to wear rings made of metals other than gold or silver. Titanium is a
metal other than gold or silver and accordingly may not be worn. A man
is only permitted to wear a silver ring weighing no more than 4.374
grams, whilst women are allowed to wear rings of gold and/or silver
only. A diamond may be put on the ring.
And Allah Ta'ala Knows Best

Was Salaam

Queastion and Answers:-, Is it permissible to discharge one’s Zakaat before the expiry of one complete lunar year?

Q: Is it permissible to discharge Zakaat on one's Zakaatable wealth
before the expiry of one completelunar year?
A: In principle, Zakaat is obligatory upon the expiry of one
completelunar year if a person is sane, mature and owns the Nisaab
amount.
However, it is permissible to discharge the Zakaat before the expiry
of one lunar year subject to the following conditions:
1) One has the intention of discharging Zakaat at the time of
giving it to the poor person,
2) One still owns the Nisaab at the end of the lunar year
3) One must at least have some wealth in his net-possession during
the entire year
(Al Fatawaa Al Hindiyyah 1/176)
One should also note down the amount discharged in advance and compare
this with the amount that is due at the end of the year. If the amount
he has paid in Zakaat is less than the amount due, then one should pay
out the difference.

And Allah Ta'ala Knows Best

Kindness to the Wife brings Joy to Life

In Islam a husband is required to treat his wife with affection,
respect her feelings, and show her kindness and consideration. The
husband should not show the wife any aversion or subject her to
suspense or uncertainty. These guiding principles are established from
the Quran and Sunnah and when implemented,bring about a great deal of
peace and harmony in marriage.
Wife as a Source of Peace
Allah says in the Noble Quran "And among His signs is that He created
for you wives from among yourselves, that you may find contentment in
them, and He has instilled between you affection and mercy. Verily, in
that are indeed signs for people who reflect" . (Quran 30:21)
For a wife to become a source ofpeace and contentment she has to be in
a peaceful relationship. Therefore the treatment of the husband to the
wife is of great significance in realizing this purpose.
A husband's treatment towards his wife should reflect a Muslim's good
character, which in turn is a reflection of the man's faith. In this
regard the Prophet (Sallallaahu Alaihi Wasalaam) said "The best among
you are those who are best to their family and I am the best to my
family. "
(Tirmizi, ibn Majah)
Kind treatment generates true and deep seated love for the husband in
the wife's heart. The wife in turn becomes eager and enthusiastic to
serve her husband and accords him the honour and respect he deserves.
The Wife – A Treasure without Equal
For a Muslim, a good wife is the best treasure a man can possess,
after belief in Allah and following His commands, she is considered
the key to happiness.According to a Hadith, the Prophet (Sallallaahu
Alaihi Wasalaam) said to `Umar ( Radhiyallahu Anhu) , "Shall I tell
you the best a man can treasure? It is a good wife. If he looks at
her, she gives him pleasure; if he orders her, she obeys; and if he is
away from her, she remains faithful to him". (Abu Dawood)
The Prophet (Sallallaahu Alaihi Wasalaam) also said, "Whoever is
granted a good wife, he is helped to practice half his faith, let him
obey Allah in the second half". (Mishkaat)
The potential to become a source of true pleasure is vested in every
wife. It is the responsibility of the husband to unlock this potential
and utilize it for the benefit of his own life and that of his family.
Like any treasure or wealth that one possesses it must be lookedafter,
kept safely and constantly nurtured for it to maintain its value. This
principle shall to a greater extent apply to the wife who is regarded
as the treasure of all treasures. Any form of misuse, abuse and
maltreatment of this treasure will lead to diminishing the good that
this treasure delivers and shall become a source of sinand
accountability to Allah Ta'ala.
Kindness and More Kindness…
Allah Ta'ala says "…And live with them (your wives) in kindness…" (Quran 4:19)
A Muslim wife occupies a special position in society, and Islam
considers her fulfillment of matrimonial duties as a form of jihad
(striving for the sake of Allah). Without physically engaging in the
battlefield, a wife is given the opportunity to earn the reward of
striving for the cause of Allah Ta'ala.
By living with her in kindness, fulfilling her needs and giving her
support, the husband becomes instrumental in her achieving this noble
reward. Thehusband by virtue of his kindness earns the happiness of
his family and in turn draws closer to Allah Ta'ala. By adopting the
correct approach surely the husband can earn the status of being the
best among people for his kindness towards his wife.
The Prophet (Sallallaahu Alaihi Wasalaam) said, "Verily Allah is Most
Kind, and He loves kindnessin all affairs" . (Bukhari & Muslim)
The Prophet (Sallallaahu Alaihi Wasalaam) also said, "Kindness is not
found in anything, but it adds beauty to it and if it is withdrawn
(from it) it defects it" . (Muslim)
Garments Unto Each other
Allah says: "They are garments for you and you are garments unto them"
(Quran 2:187)
The husband and wife are likened to garments unto each other. They
guard each other's respect, honour and dignity. They do not divulge
their shortcomings and imperfectionsto others. The husband should be
cautious and particular in thisregard and not do or say things that
would hurt the wife's feelings. There is much reward in the
concealment of a person'sshortcomings, more so with regards to the
wife.
Overall Good Treatment
Our Creator knows well that human beings have certain weaknesses and
deficiencies andare prone to err. Therefore Allah Ta'ala implores the
husband by saying, "…communicate with them (wives) in kindness, for if
you dislike them (for some deficiency) then perhaps you may dislike (a
trait) wherein Allah has placed in it much good." (Quran 4:19)
It is the collective right of the wife to be treated well in all
aspects of daily life. The husbandshould interact with her in a
well-mannered way with a flexible attitude, sweet words and a smiling
face.
The Seerah (life) of the Prophet (Sallallaahu Alaihi Wasalaam) is
filled with his noble character of gentleness towards his people, his
excellent conduct towards his wives, to the extent that he used to
help them with their household chores and engaged in lighthearted
activities.
The true strength of man is not measured by his physical firmness;
rather he is gauged by his strength to show character in adverse
situations.
May Allah Ta'ala grant every husband the ability to treat his wife
with kindness and compassion. Aame en