Tuesday, March 31, 2015

Weakness and ineffectiveness

A Muslim is commanded to pursue available means of attaining power and to abandon weakness and ineffectiveness. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) explained that "a strong believer is better and dearer to Allaah than a weak believer, and there is good in each one. Cherish that which gives you benefit, seek help from Allaah and do not lose heart." [Muslim] How is it that a Muslim can become powerless or give up when he believes in the existence of cause and effect, and in the balance that is set by Allaah in the universe?

Physical or spiritual weakness is a negative trait that a Muslim should avoid and get rid of. Allaah The Almighty instead urged His slaves to actively pursue any course to achieve strength, for instance, against the enemy, when He Said (what means): {And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allaah and your enemy and others besides them whom you do not know [but] whom Allaah knows. And whatever you spend in the cause of Allaah will be fully repaid to you, and you will not be wronged.} [Quran 8:60]


The Noble Quran denounces those who are content with subordination and lead a life of weakness and impotence, though they retain the ability to change their state. Allaah The Almighty Says (what means): {Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allaah spacious [enough] for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination.} [Quran 4:97]


Surely, those who are satisfied with such an inferior existence, expose themselves to humiliation, disgrace and the oppression of tyrants, as Allaah The Almighty tells us about Pharaoh, Saying (what means): {So he bluffed his people, and they obeyed him. Indeed, they were [themselves] a people defiantly disobedient [of Allaah].} [Quran 43:54]


In fact, nations whose constituents become weak, will surely be disgraced and defeated, because the central issue here is they have already crushed themselves spiritually. However, if people exhibit a high morale, it will be all the more difficult to triumph over or humiliate them.


The history of our righteous predecessors shows how they succeeded in conquering virtually the whole world, when they were strong and proud of their religion, and when they actively pursued the means of power. Nonetheless, when their successors gave in to vulnerability and impotence, their situation reversed.


We can observe this in the tale that is told of the weak Muslim who surrendered and stayed still under the orders of the Tatar soldier who he knew was going to find a rock to kill him and sure enough, he fulfilled his threat. We also found people who would justify enslaving members of the Ummah to its enemies, by mentioning their dire circumstances or some underlying benefit.


Causes of weakness and ineffectiveness


- Loss of determination and lack of purpose


- Love of life and an inclination towards it, and hatred of death


- Deviant educational curriculum and corrupted mass media


This is the most vital catalyst of weakness. Thus, we find the enemies of Islam conspiring to corrupt the Ummah by interfering in its scholastic matters and invading it with depravity. They aim to tear Muslim societies into shreds and drown them in the mire of immorality and materialism. Thus, a person will have no time to listen to guidance or revisit religion. The broad policies of the enemies are to replace mosques with nightclubs; wives with prostitutes; belief with freedom of thought, or more precisely, disbelief; and fighting power with different forms of pleasure.


In truth, whatever humiliation comes upon man because of others and affects him externally, is better and easier to cure than the humiliation that springs from within himself. And that is better than the weakness that bursts from his own heart, because that is, indeed, a severe malady, resulting in a slow death.


Therefore, a Muslim must abandon weakness and pursue means of power, seeking the Help of Allaah The Almighty, without ever losing heart.



Ostentation

There is an abundance of proof in the Quran and Sunnah regarding the impermissibility of ostentation; and those who show off are often dispraised, as when Allaah The Almighty Said (what means): {So woe to those who pray*[But] who are heedless of their prayer -*those who make show [of their deeds]} [Quran 107:4-6]; and, {So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone.} [Quran 18:110].

Allaah The Almighty also says, in a Divine Hadeeth: "I have absolutely no need of partners; and he who performs a deed wherein he associates others with Me, I will forsake him and his partner."


The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “What I fear most for you is minor Shirk (associating partners with Allaah The Almighty).” The Companions may Allaah be pleased with them asked what that was, so he replied: “Ostentation.”


Further, on the Day of Judgment, when Allaah The Almighty will judge people for their deeds, He will tell them to: “[g]o to those whom you used to impress, in order to gain their praise; see if you will find your recompense there.”


That is why, when Abu Umaamah may Allaah be pleased with him saw a man weeping in prostration in the mosque, he asked him: “Would you do the same if you were at home?"


Causes of ostentation


In Arabic, ostentation is Riyaa’, which is derived from the noun Ru’yah, which means vision. Perhaps that is so, because the essence of pretension is seeking praise and high status in the eyes of people, by showing them one’s good characteristics. This is manifest in many, but chiefly five, external aspects, which include every action by which a person tries to be admired by others: in one’s body, clothing, words, deeds and friends.


If we consider religious ostentation, then a person shows off by his or her body, by having a bony figure, so as to seem to people as persevering in worship, being seriously concerned with matters of religion and deeply fearing the Hereafter. As for appearance and clothing, a person may sometimes keep his or her hair unkempt, lower the head while walking, have a slow gait that suggests humbleness and make sure to retain the mark on the forehead that is caused by prostration. In speech, people’s pretension is apparent when they may constantly admonish people regarding matters of their religion; they may also utter words of wisdom to show their concern with the affairs of the righteous and move their lips in Thikr (remembrance of Allaah The Almighty) in the presence of people. An example of ostentation in deeds occurs when a person lengthens the standing, bowing or prostration in prayers, or lowers the head in apparent submission and absolute concentration, such that he or she does not look around while praying. Many may also show off their acquaintances, by, for instance, hosting a scholar, so that people talk about the visit.


Objectives of the ostentatious


A flamboyant person always has an ulterior motive for his or her behavior, whether it is to obtain a certain status or some other purpose. It may be of varying degrees:


He or she may be showing off in order to gain power that enables him or her to commit sins. For example, a person may appear to be pious and conscious of Allaah The Almighty, in order to be known for trustworthiness, and consequently assume a position of authority over the treasury, so that he or she could steal as much of it as feasible. This is the most detested kind of ostentation in the sight of Allaah The Almighty, because it takes obedience as a pretext to disobedience.


Obedience may be exhibited to obtain a lawful pleasure of this life, such as wealth or marriage. A person with such a behavior pretends to have knowledge and piety, to encourage people to marry him or her or trust him or her with their wealth. This is also forbidden, though on a lesser scale than the previous one, because the person seeks the permitted pleasures of the worldly life by means of showing obedience to Allaah The Almighty.


A person may not aim at obtaining the pleasures of life such as money or marriage, but worships Allaah The Almighty in front of people, to prevent them from looking down on, or thinking of, him or her as being inferior and not as distinguished in worship as ascetics, but as only one of the common people.


Hidden ostentation


Pretension can be either apparent or hidden. The evident kind is what motivates and urges man to do good deeds, even if he desires by them the reward of Allaah The Almighty as well. The hidden type is the ostentation that does not actually motivate one to perform an act of worship which was originally intended for the Sake of Allaah The Almighty, but makes it easier. For instance, a person may be accustomed to performing voluntary prayers every night, while feeling that it is heavy and difficult; however, when a guest visits, the same worship seems lighter and a person feels more active.


Another manifestation of unseen ostentation is when people conceal their worship but love that others meet them with smiles and reverence, praise them, hasten in fulfilling their needs, show partiality to them in trade by offering special prices and make place for them; and if that is not done for them, they become greatly offended.


Sincere worshippers, however, fear this type of pretension and attempt to conceal their worship more than sinners try to hide their immorality and wrongdoings. Their every effort is based in the hope that they are sincerely performing their good deeds for the Sake of Allaah The Almighty, hoping for His reward for that, being fully aware that such deeds are the only type accepted by Him on the Day of Resurrection, when they will be in dire need of Him.


Cure of ostentation


Since ostentation invalidates good deeds and causes the pretentious person to be detested by Allaah The Almighty, it is one of the destructive sins a person should try his or her best to cure within oneself. Indeed, anything with such serious consequences must be treated, so a Muslim must do one of two things:


Uproot the foundation of ostentation, namely, love of praise, abhorrence of criticism and the desire to obtain what others possess. These three factors that prompt people to become affected, can only be treated when a person realizes the harm of pretension, which is that it causes a decline in the righteousness of the heart and deprivation from success in the worldly life and of an honorable status with Allaah The Almighty in the Hereafter; this, along with the inevitability of punishment, His abhorrence as well as people’s and evident disgrace. Thus, when we compare the pleasure we will obtain from the attitudes of people toward us, with what we will have to forego in the Hereafter and the invalidation of our good deeds, abandoning ostentation will become as easy for us, as it is for a person who knows how delicious honey is, but leaves it if it contains poison.


Try to thwart any rising urge or incentive to be showy during worship, because though we may strive to cut off the roots of ostentation and pay no attention to any praise, or lack thereof, by others, Satan will not leave us and will cast pretentious thoughts in our hearts while we are busy in worship. Therefore, if the notion of people knowing of our obedience crosses our mind, we must dismiss it by reminding ourselves that it holds no importance as long as Allaah The Almighty knows our intention and that we have no need for anyone to know. On the other hand, if we happen to long to bask in other’s approval, we must remember what it is that entices us toward ostentation and that its only outcome would be that we will be susceptible to the Wrath of Allaah The Almighty and loss in the Hereafter.


Quitting obedience for fear of ostentation


Some people stop performing a good deed out of fear that it may be a pretentious act on their part; however, that is a mistake. Not only does it fulfill Satan’s wish, it is a pretext for laziness and abandoning what is good. As long as the motivation for a deed is sincere, sound and in accordance with Sharee'ah, a person must not stop doing it because of fear of ostentation. Rather, he or she should counter such thoughts and humble him/herself in front of Allaah The Almighty, replacing like of people’s praise with His love.


Al-Fudhayl ibn ‘Iyaadh may Allaah have mercy upon him said: “Doing good deeds for the sake of people is Shirk and quitting [them] for their sake is ostentation; and sincerity is when Allaah The Almighty protects you from both.” Someone else once said: “If a person abandons good deeds out of fear of pretension, he [or she] has renounced both good acts and sincerity.”



Allaah’s Forgiveness

Another Name belonging to Allaah is Al-`Afoo (the Pardoner). In the last ten nights of Ramadaan, the Messenger (sallallaahu ‘alayhe wa sallam) taught `Aai`shah (radiyallaahu `anha) to say:

اللهم إنك عفو كريم تحب العفو فاعف عني


O Allaah! You are `Afoo (Pardoner), You love to Pardon, so Pardon me.(1)


So Allaah is the Pardoner, the One who excuses people. How is His Pardoning of the people different from the way people use this attribute? Allaah is Forgiving and Merciful. From this angle, we could say that Allaah’s Pardoning is paired with Forgiveness and Mercy.

For example, how do the people forgive? When you ask for forgiveness, is everyone always ready to forgive you? What about the people who forgave you? Do they always forgive you with complete forgiveness or do they come back later and mention what you did, although they say that they forgave you…?


When Allaah (`Azza wa Jall) forgives someone, He expunges their record, meaning he erases ones record (completely). If Allaah (`Azza wa Jall) excused you for something, you will not have to face Allaah and be asked about that thing.


اتق الله حيثما كنت وأتبع السيئة الحسنة تمحها


Fear Allaah wherever you are and follow up a bad deed with a good one, it will wipe (the former) out.


One of the ways Allaah that will pardon you is if you obey what His Messenger (sallallaahu ‘alayhe wa sallam) has guided us to. If you make Tawbah from your sin, Allaah will pardon you for your sin. He has promised us this. If you repent to Allaah sincerely, He will forgive you and He will pardon your sin. The one who has made repentance from his sin is like the one who has not sinned at all, because the Pardoning of Allaah is complete and perfect. No trace. No bad feelings. Nothing left. Allaah erases the bad deed from your record and He replaces it with a good deed. Who does that from the people? Who will pardon you, THEN give you credit for good things after you’ve transgressed against them? Who considers you better than what you were before (after you sought their forgiveness)? But Allaah (`Azza wa Jall) is perfect in His Pardoning, and when He Pardons you, He loves that you sought His Forgiveness. This is from the completeness of His Attribute of Pardoning[2]

(1) At-Tirmidhee in his Sunan (3513) on the authority of `Aa`ishah (radiyallaahu `anha). Shaykhal-Albaanee declared the hadeeth as Saheeh in Saheeh At-Tirmidhee (3513)

(2) Source: Class 02 – Explanation of Al-Qawaa`id Al-Muthlaa, Shaykh Al-`Uthaymeen byUstaadh Moosaa Richardson



Rectifying the Ummah Starts from Our Own Selves

Ibn ‘Uthaymeen said:

“Countries only prosper because of its citizens and the religion is only established by its people. Therefore, when the people establish the religion, Allah will render them victorious over their enemies whoever they are.


Allah says:


“O you who believe, if you help Allah, he will help you and make your foothold firm…” [Quran 47:7]


In view of the fact that the religion is established by its people, its duties upon us, the people of Islam and the bearers of its flag, is to first rectify ourselves, so we can be the people of leadership, guidance, examples of success and correctness.”


He then goes on to say:


“The young boys of today will be the men of tomorrow. They are the foundation which the future of this nation is built upon. For this reason the text of the shari’ah mention incitement for caring and ultimately guiding them to good.


If the young are righteous then they become the deserving foundation of this community which the community’s future rests upon.


A society whose well-being has righteousness built upon strong pillars, religion and good character. In the end, if Allah wills, the future will be bright and promising for the community and its pious elders.”


[Mushkilaat Ash-Shabaab, Pp. 12-14]



Monday, March 30, 2015

Tips to Tame Your Child’s Foul Mouth

hWhat!? You shift around to glance at your 6-year-old. You give him a heavy stare and then ask again, “What did you say?” He repeats the word again with the casualness of a morning greeting. Your 6-year-old just blurted a word of profanity!

How do you handle this delicate situation? Well, there are several things you can do to discourage your child from saying bad words. Here are 6 productive ways to get started:


1.Try to determine if older family members, friends, or TV viewing are providing your child with the improper words he is using. Young children are excellent mimickers. If they are hearing inappropriate words from those they regularly interact with, you might have a continuous battle trying to get them to stop using the words themselves. If you conclude they are getting the words from others around them, attempt to limit your child’s contact with these sources and mention your concerns to the individuals, as well.


Abu Hurairah (may Allāh be pleased with him) reported: The Prophet (peace and blessings of Allāh be upon him) said, “A man utters a word pleasing to Allah without considering it of any significance for which Allah exalts his ranks (in Jannah); another one speaks a word displeasing to Allah without considering it of any importance, and for this reason he will sink down into Hell.” [Bukhari]


2. Explain to your child that the words he is using are not good words and that he is a Muslim, and Muslims should use decent words. Teach him the hadith in which The Prophet (saw) said: Whosoever believes in Allah and the Last Day, let him say good or remain silent.” [Muslim]

Mention this hadith to your child often, not only during times of flagrantly ill speech, but also when he calls his friends and siblings hurtful names.


3. Provide your child with alternative words to use when he uses inappropriate words of a lower grade than profanity. Tell him instead of using “, say “uninformed”. Instead of saying I hate Jamal, say Jamal “irritates” me. Children take pleasure in learning new words and phrases.


4. When you hear your child using proper words, compliment his behavior. One way of showing your child you are pleased with his pleasant words is by using incentive charts. Simply place a star on your child’s chart whenever he uses good words instead of negative words. When he reaches a certain number of stars such as ten, give him a special treat. Incentive charts work wonders! Acknowledging your child’s proper speech will go a long way toward encouraging him to use suitable words in the future, In sha Allah.


The Prophet (peace and blessings of Allāh be upon him) said, “When the son of Adam gets up in the morning, all the limbs humble themselves before the tongue and say: ‘Fear Allah for our sake because we are with you: (i.e., we will be rewarded or punished as a result of what you do) if you are straight, we will be straight; and if you are crooked, we will become crooked.”‘ [Tirmidhi]


5. If the words aren’t exceedingly objectionable, try ignoring your child when he uses distasteful words. Sometimes kids go through phases with offensive words. They use them for a while then switch to others. Although the words ‘stupid’, ‘crazy’, and ‘dumb’ aren’t nice words, they aren’t profanity. It can become a chore following every single improper word your child uses.


However the following verse from the Qur’an is a great reminder for your child: O you who believe! let not (one) people laugh at (another) people perchance they may be better than they, nor let women (laugh) at (other) women, perchance they may be better than they; and do not find fault with your own people nor call one another by nicknames; evil is a bad name after faith, and whoever does not turn, these it is that are the unjust. [Qur'an: Chapter 49, Verse 11]


6. Set a good example for your child. When you speak to or about others, use pleasant words. Let your children hear good words flowing from your mouth on a regular basis. In the long run, this might be the most productive way of taming your child’s foul mouth.


Abu Musa Al-Ash’ari (may Allāh be pleased with him) reported: I asked the Messenger of Allah (peace and blessings of Allāh be upon him): “Who is the most excellent among the Muslims?” He said, “One from whose tongue and hands the other Muslims are secure.” [Muslim]


Share any tips you might have in the Comments section below.


About the Author:


Grandma Jeddah is the mother of 11 children and 10 grandchildren. She has taught at an Islamic school in Los Angeles, California for over thirty years. She is the author of Discipline without Disrespecting: Discover the Hidden Secrets of How to Effectively Discipline Your Muslim Child– And Keep Your Peace of Mind While at It.


Click to read more: http://bit.ly/1yuIN0A

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Is it obligatory to follow a particular madhhab?

Imam Abu Haneefah (d.150H) – rahimahullaah – said,

“If a hadeeth is found to be authentic, then that is my madhhab.”


[Related by Ibn ’Aabideen in al-Haashiyah (1/63) and also in Rasmul-Muftee (1/4)]


Imam Maalik (d.179H) – rahimahullaah – said,


“Indeed I am only a man. I am sometimes mistaken and at other times correct; so look into my opinions. All that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, then abandon it.”


[Related by Ibn ’Abdul-Barr in al-Jaami’ (2/32) and Ibn Hazm in Usoolul-Ahkaam (6/149)]


Imam ash-Shafi’i (d.204H) – rahimahullaah – said,


“Everything that I say, for which there is something authentically related from the Prophet (sallallaahu ’alayhi wa sallam) contrary to my saying, then the hadeeth of the Prophet comes first. So do not make taqleed (blind-following) of me.”


[Related by Ibn Abee Haatim in al-Aadaab (p. 93) and Ibn ’Asaakir in Taareekh Dimashq (15/9/2)]


Imam Ahmad (d.241H) – rahimahullaah – said,


“Do not make taqleed (blind-following) of me, nor make taqleed of Maalik, nor of ash-Shafi’i, nor of al-Awza’i, nor of ath-Thawri. But take from where they took.”


[Related by Ibnul-Qayyim in I’laamul-Muwaqqi’een (2/302)]


Imam ash-Shaafi’i:


“Our school of thought is correct but could possibly be mistaken, and the school of thought which differs from us is mistaken but could possibly be correct.”


[Fatawa Al-Kubra of Al-Haythami 4/313]


Al-Kamal ibn ul-Hammam, one of the foremost Hanafi scholars and an author of various large works of Hanafi Fiqh, mentions in at-Tahreer, a book about the basics of the fiqh of the Hanafis that:


“Sticking to a particular madhhab is not obligatory in the correct view, since it has not been imposed as a duty, as nothing is obligatory except that which Allah and His Messenger have obligated; neither Allah nor His Messenger have made it obligatory for anyone to follow the madhhab of any man of the scholars, so that he follows him in his Deen in everything and leaves what comes from other than him. The best generations passed by without saying that it is binding to follow a particular madhhab, whereas most of the blind-followers say, ‘I am a Hanafi’, ‘I am a Shafi’i’, whereas he knows nothing about the way of his Imam, he does not become his follower just by saying that, in the same way as if he said, ‘I am a scholar ‘ or ‘I am a writer’, he does not become that just by saying it, while he is far away from the way of his Imam. So how is it correct for him to claim allegiance (to a madhhab) due only to his abstract claims and meaningless saying?! So consider.”


[Source: A gift from Sultan to the Muslims of Japan. [The Blind Following of Madhhabs], Page 34. - Author: Shaykh Muhammad Sultan Ma’soomi Al-Khajnadee, rahimahullaah.]


Is it obligatory to follow a particular madhhab?


Question: Is it mandatory for a Muslim to follow a specific madhhab (Maaliki, Hanafi, Hanbali,etc)? If it is so, what madhhab is the best? Is it true that Abu Hanifa’s madhhab is the most followed in the Muslim world?


Answer:


Praise be to Allah.


It is not obligatory for a Muslim to follow any particular madhhab among these four. People vary in their level of understanding and ability to derive rulings from the evidence. There are some for whom it is permissible to follow (taqleed), and indeed it may be obligatory in their case. There are others who can only follow the shar’i evidence. In Fataawa al-Lajnah al-Daa’imah this question was answered in a detailed manner, which is worth quoting here in full.


Question:


What is the ruling on following one of the four madhhabs in all cases and situations?


The Committee replied:


Praise be to Allah, and blessings and peace be upon His Messenger and his family and companions.


Firstly: the four madhhabs are named after the four imams – Imam Abu Haneefah, Imam Maalik, Imam al-Shaafa’i and Imam Ahmad.


Secondly: These imams learned fiqh (jurisprudence) from the Qur’an and Sunnah, and they are mujtahideen in this regard. The mujtahid either gets it right, in which case he will have two rewards, the reward for his ijtihaad and the reward for getting it right, or he will get it wrong, in which case he will be rewarded for his ijtihaad and will be forgiven for his mistake.


Thirdly: the one who is able to derive rulings from the Qur’an and Sunnah should take from them like those who came before him; it is not right for him to follow blindly (taqleed) when he is believes that the truth lies elsewhere. Rather he should follow that which he believes is the truth. It is permissible for him to follow in matters in which he is unable to come to a conclusion based on the Qur’an and Sunnah and he needs guidelines concerning a particular issue.


Fourthly: Whoever does not have the ability to derive rulings himself is permitted to follow one whom he feels comfortable following. If he is not comfortable following him then he should ask until he finds someone with whom he is comfortable.


Fifthly: From the above it is clear that we should not follow their opinions in all situations and at all times, because they may make mistakes, but we may follow their views that are sound and are based on the evidence.


Fataawa al-Lajnah, 5/28


It says in Fataawa al-Lajnah, no. 3323:


Whoever is qualified to derive rulings from the Qur’an and Sunnah, and has strong knowledge in that regard, even if that is with the help of the legacy of fiqh that we have inherited from earlier scholars of Islam, has the right to do that, so he can act upon it himself and explain it in disputes and issue fatwas to those who consult him. Whoever is not qualified to do that has to ask trustworthy people who so that he may learn the rulings from their books and act upon that, without limiting his asking or his reading to one of the scholars of the four madhhabs. Rather people refer to the four imams because they are so well known and their books are well written and widely available.


Whoever says that it is obligatory for the learned people to follow the scholars blindly in all cases is making a mistake and being inflexible, and is thinking that these learned people are inadequate, and he is restricting something that is broad in scope.


Whoever says that we should limit following to the four madhhabs is also mistaken, because he is restricting something that is broad in scope with no evidence for doing so. With regard to the common (i.e., uneducated) man there is no difference between the four imams and others such as al-Layth ibn Sa’d, al-Awzaa’i and other fuqaha’.


Fataawa al-Lajnah, 5/41


It says in Fatwa no. 1591:


None of them called people to follow his madhhab, or was partisan in following it, or obliged anyone else to act in accordance with it or with a specific madhhab. Rather they used to call people to follow the Qur’an and Sunnah, and they would comment on the texts of Islam, and explain its basic principles and discuss minor issues according to general guidelines, and issue fatwas concerning what people asked about, without obliging any of their students or anyone else to follow their views. Rather they criticized those who did that and said that their opinions should be cast aside if they went against a saheeh hadeeth. One of them said: “If the hadeeth is saheeh then that is my madhhab.” May Allah have mercy on them all.


It is not obligatory for anyone to follow a particular madhhab, rather we should strive to learn the truth if possible, or to seek the help of Allah in doing so, then to rely on the legacy that the earlier Muslim scholars left behind for those who came after them, thus making it easier for them to understand and apply the texts. Whoever cannot derive rulings from the texts etc for some reason that prevents him from doing so should ask trustworthy scholars for whatever rulings of shari’ah he needs, because Allah says (interpretation of the meaning):


“So ask the people of the Reminder [Scriptures — the Tawraat (Torah), the Injeel (Gospel)] if you do not know” [al-Anbiya’ 21:7]


So he has to strive to ask one whom he trusts among those who are well known for their knowledge, virtue, piety and righteousness.


Fataawa al-Lajnah al-Daa’imah, 5/56


The madhhab of Abu Haneefah (may Allah have mercy on him) is the most widespread madhhab among the Muslims, and perhaps one of the reasons for that is that the Ottoman caliphs followed this madhhab and they ruled the Muslim lands for more than six centuries. That does not mean that the madhhab of Abu Haneefah is the most sound madhhab or that every ijtihaad in it is correct, rather like other madhhabs it contains some things that are correct and some that are incorrect. What the believer must do is to follow the truth and what is correct, regardless of who says it.


And Allah knows best.



And the Jews and Christians will never be pleased with you

Allah Ta’ala says:

وَلَن تَرْضَىٰ عَنكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ


{“And the Jews and Christians will never be pleased with you.”} [al-Baqarah: 120]


Sayyid Qutb, may Allah accept him as shahid, commented:


“…so, this is their real problem. They do not lack the clear proofs, nor do they lack convincing arguments from you that you are upon the truth, and that what has come to you from your Lord is the truth. You can present to them whatever you wish, and you can be kind to them as much as you wish, but none of this will please them in the least.


They will be pleased by one thing and one thing only: that you follow their ways and abandon what you are upon of the truth.


It is this eternal ‘aqeedah whose confirmation we see in every time and place…it is this belief that is the essence and reality of the battle that the Jews and Christians are inciting against the Muslim jama’ah in every land and in every era. It is the battle of belief that has reared its head, between the camp of Islam and these two camps that occasionally differ and quarrel between each other. They differ in the secondary aspects of the same creed that is common between them, but when it comes to fighting Islam and the Muslims, they are always in complete agreement!


Verily, it is the battle of beliefs, in its essence and reality. However, the two camps that are in enmity towards Islam and the Muslims apply various names to this battle, and they raise above it various banners – all out of evil and deceit. They experienced the zeal of the Muslims towards their religion and belief when they faced them under the banner of ‘aqeedah. As a result, the stubborn enemies changed the banner of the fight. They no longer announce it as a battle in the name of belief – which is what it really is – out of fear of the surging zeal that would be evoked if they did so. Rather, they announce it in the name of land, economics, politics, military bases, etc., and they throw into the minds of the heedless ones among us that the issue of belief has become a thing of the past, having no relevance today, and that it we should not raise a banner and fight in its name! This is the characteristic of these idiotic blind followers.


They do all of this to protect themselves from the surging zeal that would be unleased for the sake of this belief, even though – between themselves – the international Zionists, Crusaders, and Communists all plot this battle first and foremost to destroy this solid boulder that they have been nudging for a long time, and which will destroy them all in the end!


Verily, it is a battle of beliefs. It is not a battle over land, crops, military bases, or any of these other empty banners. They impose these concepts on us out of an alterior motive: in order to deceive and distract us from the reality and nature of the battle. So, if we are deceived by this deception of theirs, and we distance ourselves from Allah’s guiding of His Prophet and Ummah in this regard, then we have nobody to blame but ourselves, as He is the most Truthful of speakers: {“And the Jews and Christians will never be pleased with you until you follow their way…”}


So, this is the only price that they are willing to accept. Anything else will be rejected and pushed back.”


See: “Fi Dhilal al-Qur’an” 1/108″



Al-Albaani on NOT criticizing Islamic groups when they are at war with Secularists

Allamah al-Albaanee (rahimahullah) said,


"In a situation, when there is a war between Islam and secularism; it is NOT appropriate for a Muslim with jealousy for Islam; to express opinion concerning some groups, which may have deviation whether minor or severe.


It is NOT appropriate to indulge in these details (at this time) so long as all Islamic groups are all against the severe onslaught of the secularists.


This is NOT the time that he comes and satisfies the chests of the believers saying, "This group is on the truth, and this group is somewhat deviant from the truth,"


This is not the time for this! Barak Allahu Feek!


Now there are two fronts;


1. Islamic Front containing so-and-so and so-and-so


2. The other front containing so-and-so and so-and-so, and they are the Front of Kufr and misguidance, all of them are against Islam.


and here, it is not appropriate that we seek like this orator to show us his detailed position about a every single Islamic group.


"Every saying has a place." as it is said."


end quote


Video Link: http://bit.ly/1Ny5vhg



Sunday, March 29, 2015

Be a Logical and Motivating Parent

Father: I told you to clean your room.‎



Child: But I don't know how to do that!



Father: I said clean the room! Don't you understand? Does ‎this need any explanation? ‎You are old enough and you ‎can do this by yourself. If you clean your room, I will buy you ‎whatever you ‎like. ‎



Child: ‎Really, Dad? ‎



Father: ‎Yes, my dear boy. ‎However, if you don't do so, the consequences will be ‎bad.‎



After cleaning the room…





Child: Dad! I cleaned my room.‎



Father: ‎Do you call this cleaning?



Child: ‎I did my best, Dad.



Father: ‎Why didn't you clean under the bed? ‎Remove the dust from the glass? Arrange the clothes?



Child: I forgot to do that, but I will do it now.



After cleaning the room again...



Child: I have cleaned everything!



Father: Good! Well done!



Child: I deserve the prize now, right?



Father: Yes, you deserve it!



Child: You told me that you will buy me whatever I want.



Father: Yes, I did say that. What would you like me to buy you?”



Child: I want you to buy me a motorcycle!



Father: What, a motorcycle?! That is too expensive, and I can't buy it now.



Child: But you said that you would buy me whatever I wanted.



Father: But you should ask for something reasonable.



Child: But I want a motorcycle and nothing else.



Father: I don't like those who talk and argue too much, you have to ask for something reasonable or I will buy you nothing.



Child (weeping): But I love motorcycles!



The child then returns to his room that he has just cleaned feeling remorse for every second he had spent in cleaning it. At the same time, he has lost confidence in his father’s repeated illusionary promises that he never fulfills. He closes the door and falls asleep.



Dear educator, be precise, logical and motivating. In the light of the previous story, let us ask the following questions:



Was the father precise and logical in his request? Did he succeed in motivating his child?



Dear parent, let us answer the following three questions:



First: Was the father precise (in his orders and requests)?



Why do parents always think badly of their children if they refuse to respond to their orders or if they respond wrongly? Why do we immediately accuse the child of negligence?



In fact, we should accuse ourselves in many cases and inquire, “Were we precise in our demands from the child?”



Was it sufficient for the father to ask his child to clean his room? Is this request sufficient or does it need some clarification?



The reward that the child will receive when he obeys his parents represents the real incentive that makes him feel confident and strong. Therefore, the parents who are not specific with their children when they give them orders unintentionally lead their children to failure.



For example, the father could have explained his request to his child from the beginning in the following way:



· Use the broom when cleaning the floor



· Arrange the clothes and put them in their place



· Remove the dust from the glass and furniture



Putting it this way helps the child to know what is exactly required of him easily. In such a case, if the child does something wrong, then he, rather than you, would be the negligent party.



Specification and clarity is required ‎in motivation:You should not tell your child that you would buy him whatever he wants if he does such-and-such. That is because the child has an intrinsic powerful imagination and there is no limit to his demands. Therefore, if you are not specific and do not respond to your child’s requests, he will be disappointed and will lose confidence in his father’s promises and incentives. On the contrary, such motivation will turn in the future into frustration.



This explains what happened in our story. The child asked for a motorcycle, and the father could not fulfill this difficult request and the result was disappointment and frustration.



The father has to be specific even in motivating his child. For example, he could motivate him by saying, “If you clean your room, I will allow you to watch a cartoon.”



Likewise, the parents should be specific in punishment. Therefore, it is unfavorable to tell the child, “If you do not do such-and-such, the consequences will be bad.”



The punishment should be specific. For example, one should say to his child, “If you do not do such-and-such, you will not have any pocket money, or you will not play video games, watch a cartoon movie, and so on.”





The father should choose the most effective (not severe) punishment, because unspecified punishments encourage the child to be careless as long as he does not feel its effect on him.



However, the best thing that you can do to be specific in your demands from your child is to arrange your room in his presence. In other words, you should be an example to your child just as the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), was the best example to his Companions. The Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), was the perfect example of the educator that people follow. He used to be ahead of his Companions guiding them in wars, and encouraging them to spend in the cause of Allaah The Almighty. He was also ahead of them when they were digging the trench and he endured hardships and treated his wives well.



My dear educator, you should know that giving a clear message is considered one of the key introductions to good education. Parents should tell their children exactly what they want them to do, and how they want them to do it. They should also determine when their children act properly or improperly.



Second: Was the father logical in his demands and the expected results?



Many parents ask their children to do things that exceed their ability or age. Therefore, they ‎are in fact leading them to failure, especially when they ‎expect excellent results. An example of this is when a parent asks his three-year-old child to wash the dishes or clean the room.



‎On the other hand, many parents degrade their children’s ‎‎abilities and ask them to do what they cannot accept, ‎‎because they can actually do more due to their age and mature ‎‎mind. For example, when the mother asks her ten-year-old child to sit so that she can study every single word with him, she is in fact asking her child to do something that he cannot bear. That is because this implies an offence and accusation of ignorance. However, the mother expects excellent scores at the end of the year, while she has made her child completely dependent upon her.



The parent should be logical in what he asks his child to do and the results he expects. This requires taking two things into consideration:



1- The child’s capabilities including his age, strength, intelligence, vitality and self-confidence



2- The nature of the request itself



Then, the parent should compare the child’s capabilities and the capabilities that are required for responding to his request after avoiding and treating the physical and the psychological problems.



The parent should understand the Quranic verses in which Allaah The Almighty Says (what means):



· {Allaah does not charge a soul except [with that within] its capacity.}[Quran 2:286]




· {Allaah does not charge a soul except [according to] what He has given it.}[Quran 65:7]



By understanding these verses, parents can successfully compare results and judge whether or not they comply with their expectations of the child.

Third: Was the father motivating?

This point is very important because the human soul likes praise, and treating disobedience through encouragement is one of the most important educational methods. The effects of this encouragement upon the child include generating consciousness of success in the work for which he has been rewarded. Of course, this satisfies the child’s motivations and activates his learning habits in the future. The result would be strengthening the child’s confidence and encouraging him to be more adventurous, creative and determined.



This method is very important in encouraging children, however, the following issues should be observed:



· This should not be the only method, namely, the parents should not use this method in cases when they see that there is a necessity for punishment. There should be a balance between reward and punishment.



· Motivation should be specific and precise, as we have mentioned.



· Parents should fulfill their motivational promises under all circumstances.



· Parents must implement their warnings if the child did not keep his promise.



· The motivation should not be exaggerated.



· Motivation should be using something loved and desired by the child.



Dear parent, you can also use some words to praise your child ‎when he obeys you such as “I like the way you handled this”, “I know you well ‎and I am sure that you will behave ‎properly,” or “I think you can do it”.



Finally, dear father and mother do not forget when you ask your child to arrange his room, for example, you should be specific and explain things to him. Do not ask your child to do anything that exceeds his abilities. Likewise, be specific in motivating your child.



Wednesday, March 25, 2015

The believer is the mirror of the believer.

On the authority of Abu Hurayrah, may Allah be pleased with him, said: The Messenger of Allah, may peace and blessings be upon him, said:

“The believer is the mirror of the believer.” [Abu Dawud 4918 with a good chain]


Shaykh Saalih al-Fawzaan, may Allah preserve him, explains this hadeeth by saying:


“A mirror is that which you see yourself when you stand in front of it whether the picture is presentable or needs fixing and modificaton. When a person wishes to leave from his home, he stands in front of the mirror because there may be something that he needs to correct on himself or remove from his clothing or the like. For a person to have a pleasant appearance in front of the people is a good thing, however there is the figurative meaning of mirror that shows you your deficiencies and that is your Muslim brother/sister.


The believer is the mirror of his fellow brother. Your brother knows the mistakes and shortcomings that you may have and therefore informs you of them so accept what he tells you. This is an encouragement to accept what your brother presents to you which entails the beautification of your inward and outward appearance. Also he sees things in you that you can not see yourself. A person may think he is complete and is mistake-free whereas his sincere and genuine Muslim brother sees that he has mistakes and shortcomings thus he instructs him to rectify them. So do not restrict yourself solely to your own assumptions and considerations but consult your brother and listen to the advice he has to give.


In this hadeeth are two important matters:


1) A person should accept the advice of his sincere brother from that which he sees in him from defects and correct them.


2) It is compulsory upon the Muslim to advise his brother/sister and not remain silent about what he sees in him from defects and the like or the opposite; praising him and being phony with him by relaying to him that which isn’t true (about himself). This is deceit and treachery. “The believer is the mirror to the believer,” he sees in him his own picture and what needs perfecting and reformation.”


Translated from: ‘Tasheelul Ilmaam bi fiqhil Ahaadeeth min Bulooghil Maraam’ by Shaykh Saalih al-Fawzaan.



The story of Saba’

All perfect praise is due to Allaah; I testify that there is none worthy of worship except Allaah and that Muhammad is His Slave and Messenger; may Allaah exalt his mention as well as his family and all his companions.

Allaah Says (what means): “There was for [the tribe of] Saba’ in their dwelling place a sign: two [fields of] gardens on the right and on the left. [They were told]: 'Eat from the provisions of your Lord and be grateful to Him. A good land [you have], and a forgiving Lord.' But they turned away [refusing], so We sent upon them the flood of the dam [i.e. the overwhelming flood that caused a break in their dam], and We replaced their two [fields of] gardens with gardens of bitter fruit, tamarisks and something of sparse lote trees. [By] that We repaid them because they disbelieved. And do We [thus] repay except the ungrateful?And We placed between them and the cities which We had blessed [In the lands of what is now southern Syria and Palestine] [many] visible cities. And We determined between them the [distances of] journey [i.e., We placed the intermediate settlements at calculated distances for the convenience of travellers.], [saying]: 'Travel between them by night or by day in safety.' But [insolently] they said: 'Our Lord! Lengthen the distance between our journeys,' and wronged themselves, so We made them narrations [i.e., their story became a tale related amongst people to take an example from] and dispersed them in total dispersion. Indeed in that are signs for everyone patient and grateful. And Satan had already confirmed through them [i.e. the people of Saba’] his assumption [i.e., that mankind could readily be misled by him.], so they followed him, except for a party of believers. And he had over them no authority except [it was decreed] that We might make evident who believes in the Hereafter from who is thereof in doubt. And your Lord, over all things, is Guardian.” [Quran 34: 15-21]



The people of Saba’ were the kings of Yemen and Balqees, the wife of Sulaymaan may Allaah exalt his mention was from them. The people of Saba’ lived happy and joyful lives that were full of blessings; their sustenance was abundant and their trees and plants very fruitful. Allaah sent messengers to them, instructing them to eat from what He had provided for them and show gratitude towards Him, as well as to worship Him alone and believe in His oneness. They adhered to these instructions for a while, but then shunned His commandments, and were thus punished by a flood on their land.



Ibn ‘Abbaas, may Allaah be pleased with him narrated that a man came to the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )and asked him whether Saba’ was a name of a man, a woman or a land; the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) answered by saying: “It is the name of a man who had ten children from his progeny, all of whom were Arab; six of them later lived in Yemen and four in Shaam (i.e., ancient Syria). The ones in Yemen were later known as the tribes of Mathhij, Kindah, Al-Azd, Al-Ashaa’iriyyoon, Anmaar and Himyar. As for the ones who lived in Shaam, they were to be the known tribes of Lakhm, Juthaam, ‘Aamilah and Ghassaan.”[Ahmad]



Imaam Ibn Katheer, may Allaah have mercy upon him said: “The meaning of the saying of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ): “…who had ten children from his progeny, all of whom were Arab”is that these ten descended from his offspring, to whom all the Arab tribes originate. It does not mean that they were his direct children, because between him and some of them were two or three generations, and more in some cases. After the flood of the dam hit their area, some remained in their land, while others left to other locations.” End of quote.



The sign that Allaah gave to them refers to their land, which was blessed with fields of gardens, as well as being protected from afflictions, all of which necessitated gratitude. These gardens yielded enough fruits to suffice them, so they were overwhelmed by the happiness of being free from need. Allaah commanded them to express gratitude for these favours, namely:



1. The abundant provision He provided for them from these two gardens.

2. Good land, a beautiful climate and few cases of sickness (i.e., they rarely became sick due to the nice weather Allaah blessed them with).

3. The forgiveness they were promised in return for expressing gratitude towards Allaah.



Instead of continuing to be thankful, they turned away and shunned the commandments of Allaah; they shunned monotheism and His worship, and refused to be thankful; they began worshipping the sun instead of Allaah, as the hoopoe bird informed Sulaymaan may Allaah exalt his mention saying, as Allaah informs us what means: “… 'I have come to you from Saba' with certain news. Indeed, I found there a woman ruling them, and she has been given of all things, and she has a great throne. I found her and her people prostrating to the sun instead of Allaah, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided.” [Quran27: 22-24]



The flood that Allaah sent upon them comprised of a huge amount of water, which resulted in the total destruction of their gardens; their fruitful trees were rendered into others that were useless, bearing bitter fruits.



Look what happened to them! Look how their gardens, with their fruitful trees, pleasant shade and fine natural views, were rendered into thorns and trees with bitter fruits, all of which resulted from their ungratefulness, their refusal of the truth and their association with Allaah. What was the result? “…That We repaid them”meaning that they were punished.



Allaah knew that these people needed to travel in order to conduct trade with people of other villages, so He facilitated for them the means to reach these places for trade in a very easy manner, without them having to encounter any difficulties or feeling fearful in the least whilst on their journeys. This was another of the favours that Allaah had bestowed upon them. There were villages along their way which were close in distance, so that they would not have to carry much provision and water for their trips; also, the way to their destination was simple and well-known so that they would not get lost. Their travel was safe, regardless of whether they travelled during the day or by night, as an additional bounty.



Nonetheless, they did not appreciate these bounties and favours from Allaah, and instead of being grateful, they requested that Allaah make their trips lengthy. They became very ungrateful and supplicated for distances that demanded large amounts of provision for their trips; therefore, their journeys became frightening ones, which also required much effort to complete. These people acted just as the children of Israel did with Prophet Moosaa, may Allaah exalt his mention when they requested him to provide them with green herbs, cucumbers, garlic, lentils and onions instead of having the bountiful provisions and life that Allaah had provided them with; this is why Allaah addressed the children of Israel saying what means: “…'Would you exchange what is better for what is less? Go into [any] settlement and indeed, you will have what you have asked.' And they were covered with humiliation and poverty and returned with anger from Allaah [upon them]…” [Quran 2: 61]



The punishment that befell them was exemplary; an illustration for people of how they would instigate the punishment of Allaah if they were to ever act with ungratefulness. Also, it is a lesson for the afflicted to persevere through hardships; it is also proof that punishment befalls the disobedient in this life prior to the one they will face in the Hereafter. Mutarraf, may Allaah be pleased with him used to say: “The best slave is he who when blessed gives thanks and when afflicted, perseveres.”



Suhayb ibn Sinaan, may Allaah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “How wonderful is the case of a believer! There is goodness for him in everything, and this is not the case with anyone except for a believer. If prosperity attends him, he expresses gratitude to Allaah, and that is good for him; and if adversity befalls him, he endures it patiently, and that is also good for him.”[Muslim]



Satan has taken a vow to mislead mankind, as Allaah informs us, saying what means: “[Satan] said: 'By your might, I will surely mislead them all. Except, among them, Your chosen servants.'” [Quran 38: 82-83] Satan was not certain of what he would do, because he could not have been; this is due to the fact that what would happen in the future was something of the unknown and unseen for him, and thus it was merely an assumption on his part. The people of Saba’ in general are amongst those for whom Satan’s assumption came true, and they indeed followed his way. On the other hand, there was a group of them who did not follow Satan, and these were thus included in the exception mentioned in the abovementioned verses of Chapter Saad.



Allaah affirms that Satan has no power or authority over people to force them to do anything; Imaam Al-Hasan Al-Basri, may Allaah have mercy upon him said: “I swear by Allaah! Satan has no stick with him with which he hits people to (force them to) follow his way; this is nothing but whispers and self-delusion on the part of people – he simply calls people, and they respond.” End of quote.



The wisdom behind allowing Satan to do what he does and whisper to people is to test them and make evident those amongst them who are truthful, and those who are liars.



There are many lessons one can derive from this great story, the following are but some of them:



· The people of Saba’ are a real life example to anyone who even contemplates being rebellious to the commands of Allaah, or ungrateful regarding His favours. Allaah warns people, especially the rich amongst them, to not follow in the footsteps of the people of Saba’ or imitate them, lest the same punishment befalls them.

· It is mentioned in many places in the Qur’aan that certain disbelievers enjoyed gardens and fruits, but these gardens were squandered and eventually faced destruction; this story is one such example. Another example concerns Pharaoh and his people, about whom Allaah Says

(what means): “So We removed them from gardens and springs. And treasures and honourable station – Thus. And We caused to inherit it the Children of Israel.” [Quran 26: 57-59]

· Allaah is the only Provider and Sustainer.

· The punishment of Allaah follows very quickly when people are rebellious and shun His commands. It is the way of Allaah that whenever people shun His commandments He sends punishment down upon them, and there are numerous verses in the Qur’aan addressing this issue, such as the saying of Allaah which means: “And Allaah presents an example: a city [i.e., Makkah] which was safe and secure, its provision coming to it in abundance from every location, but it denied the favours of Allaah. So Allaah made it taste the envelopment of hunger and fear for what they had been doing.” [Quran 16: 112]

· If the slave does not thank Allaah for a favour, his punishment could be through that very favour. Water was one of the favours that the people of Saba’ had been bestowed with, and they were punished with it when they were ungrateful for it and shunned the commands of Allaah.

· Allaah never punishes people without them being deserving of it due to their sinning and disobedience, as Allaah Says what means: “…And We would not destroy the cities except while their people were wrongdoers.” [Quran 28: 59]

· Only those who persevere and are grateful would benefit from the lessons of the Qur’aan and the signs of Allaah, despite the fact that all people observe these signs, yet the heedless never benefit from them, as Allaah Says what means: “And how many a sign within the heavens and the earth do they pass over while they, therefrom, are turning away.” [Quran 12: 105]



There are three types of perseverance:

· In performing acts of obedience

· In refraining from prohibitions

· During decrees of Allaah that are painful



There are three ways of expressing gratitude to Allaah:

· By the heart: through having it devoted to the One bestowing the favours, and acknowledging that He is the source of all favours.

· By the limbs: through continuously being obedient to Him and using His favours in ways that please Him.

· By the tongue: through the repeated mentioning, praising and glorification of Him.



The Signs of the Hour

The Noble Quran and Prophetic narrations contain many references to the Hour (Day of Judgement) and both the major and minor signs which foretell its coming. Herein is a brief summary of the signs of the Day of Judgement. There are many books, articles, cassettes, etc., which discuss these in greater detail. These Signs are roughly listed in a chronological order, although this order is not necessarily precise, especially for those to happen in the future.

May Almighty Allaah enable us to recognize and heed these Signs, and strengthen us in the times of tribulation. Allaah Says (what means) "Are they waiting for anything except the Hour, to come to them suddenly? But its Signs have already come!" [Quran 47:18]


Past Sings:


· The splitting of the Moon.


· The prophethood of Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).


· The death of the Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).


· A form of death, which will kill thousands of Muslims. (Understood to refer to the plague of Amwas during the caliphate of 'Umar Ibn Al-Khattaab may Allaah be pleased with him.


· A major fighting in Madeenah (understood to refer to the battle of Al-Harrah during the caliphate of Yazeed may Allaah have mercy upon him 63 AH).


· A great fire in the Hijaz (in Saudi Arabia), seen by the inhabitants of Busra (in Syria). This took place in 654 H (Hegira)


· The Muslim conquest of Jerusalem in 1187 AD.


· The Muslim conquest of Constantinople in 1453.


· Two large groups of Muslims fighting in war.


· A war between the Muslims and a reddish people with small eyes, wearing sandals made of hair (understood to refer to the Mongol Tatar invasion of the Islamic lands).


· A peace agreement between the Muslims and non-Muslims from the yellow race (Chinese, Mongols, etc.)


· Thirty impostors will appear, each one claiming to be a prophet.


Present signs:


· Naked, destitute, barefoot shepherds will compete in building high buildings.


· The slave-woman will give birth to her master or mistress (this refers to children disrespecting their mothers).


· A tribulation which will enter every Arab household (this may refer to TVs, satellite dishes and the internet-when misused).


· Knowledge will be taken away (by the death of scholars), and ignorance will prevail.


· Wine (intoxicants, alcohol) will be drunk in great quantities.


· Illegal sexual intercourse will become widespread.


· Earthquakes will increase.


· Time will pass more quickly.


· Tribulations will prevail.


· Bloodshed will increase.


· A man will pass by the grave of another and wish he was in the latter's place.


· Trustworthiness will be lost, i.e. when authority is given to those who do not deserve it.


· People will gather for prayer, but will be unable to find an Imaam (leader) to lead them in prayer.


Future Signs:


The following are signs that did not take place yet, but the listing below does not reflect the sequence in which they will take place.


· The number of men will decrease, whilst the number of women will increase, until each 50 women will be looked after by one man. (According to a narration in the book of Imaam Al-Bukhaari may Allaah have mercy upon him)


· The Euphrates will reveal a treasure of gold, and many will die fighting over it, each one hoping to be the one who gains the treasure.


· The Romans (Europeans) will come to a place called A'maq or Wabiq, and an army of the best people will go forth from Madeenah to face them.


· The Muslim conquest of Rome.


· The Mahdi (guided one) will appear, and be the leader of the Muslims. 'Eesaa (Jesus) may Allaah exalt his mention will descend in Damascus, and pray behind the Mahdi.


· Jesus will break the cross and kill the swine, i.e. destroy the false Christianity.


· The Antichrist will appear, with all his tools of deception, and be an immense trial. He will be followed by 70,000 Jews from Isfahan (present-day Iran).


· The appearance of Gog and Magog, and the associated tribulations.


· The emergence of the Beast who will speak to the people, telling them they did not believe with certainty in the Divine Signs. This sign is among the major signs, and the scholars say that it will occur in the day where the sun will rise from the west.


· A major war between the Muslims led by the Leader Al-Mahdi, and the Jews plus other non-Muslims led by the Antichrist.


· Jesus will kill the Antichrist at the gate of Ludd (Lod in present-day Israel, site of an airport and a major Israeli military base).


· A time of great peace and serenity during and after the remaining lifetime of Jesus.


· Wealth will come so abundant that it will become difficult to find someone to be eligible for alms (Zakaah).


· The Arabian Peninsula will become a land of gardens and rivers.


· Society will then decay.


· The buttocks of the women of the tribe of Daws will again sway in circumambulating (Tawaaf) around the idol Thul-Khulasah.


· Three major armies will sink into the earth: one in the east, one in the west, one in Arabia.


· An Abyssinian leader with thin shins will destroy the Ka'bah (Sacred House in Makkah).


· The huge cloud of smoke.


· The sun will rise from the west (its place of setting).


· A gentle wind, which will take the souls of the believers.


· There is no one left on the earth saying, "Allaah, Allaah" or "There is no god except Allaah."


· Eventually the Day of Judgment is established upon the worst of the people, who copulate in public like donkeys.


· The blowing in the Trumpet by the Angel Israafeel upon which everyone will die.


· The second blowing in the Trumpet, upon which everyone will be resurrected.



The effects of using weak Hadeeth

The term “weak hadeeth” refers to any narration which does not fulfill the conditions of authenticity. The scholars of Hadeeth may Allaah have mercy upon them agree that a “weak hadeeth” must not be attributed to the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) by saying: “The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said …”.

Applying weak hadeeth in excellent deeds.


Very often when you point to the weakness of a Hadeeth you hear being cited, someone will immediately say: “But this Hadeeth is talking about (the reward of) excellent deeds, and it is alright to refer to unauthentic Hadeeth when talking about excellent deeds.”


It has become a norm amongst the majority of a good number of scholars and students of Islamic learning that it is alright to use weak Hadeeth when it refers to the reward of excellent deeds. They consider it a fully accepted rule that should not be argued. They also would quote the words of great scholars to support their point.


Before going into detail to refute the arguments of these people, let me point out that they have, in general, misunderstood the sayings of the great scholars of Islam they quote, relative to weak Hadeeth and how it should be used.


This serious misunderstanding has led to the great epidemic of freely using weak narrations; which certainly may involve lying against the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).


Refutation of the claim:


First, we should mention that the rule cited earlier (that weak Hadeeth can be used in excellent deeds) is not accepted by all the scholars of Hadeeth. For instance, Abu Bakr Ibn ‘Arabi may Allaah have mercy upon him said: “The weak Hadeeth should be absolutely avoided and not dealt with.”


Second, we should know that the scholars of Hadeeth who permitted the use of weak Hadeeth have set very strict rules applying to their use. Al-Haafith Ibn Hajar Al-‘Asqalaani may Allaah have mercy upon him


said: “There are three conditions that must be fulfilled in order to use the weak Hadeeth:


a. It is well accepted that the weakness should only be slight. This will help to exclude Hadeeth reported by liars or accused reporters (of lying) who are known to commit big mistakes.


b. The weak Hadeeth should be used under already well-established principles and should not bring in ideas of its own.


c. When a weak Hadeeth is used (after it fulfills the above two conditions), it should not be believed to be said by the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ); to do so we would be crediting him with that which he did not say.


For the above conditions to be satisfied, people planning to use the weak Hadeeth should have the ability to:


1. Distinguish between the weak and the authentic Hadeeth in order to fulfill condition (c) above, otherwise they may fall into lying about the Messenger sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).


2. Distinguish between the slightly weak Hadeeth and those which are very weak or fabricated, in order to fulfill condition (a) above.


What should be very clear to Muslims is that the ability to make the above two distinctions is not possessed except by a very small category of the scholars of Hadeeth (who can be counted on the fingers).


In particular with reference to item (2) above, only a few of the scholars of Hadeeth in all of the history of Islam have dealt with it.


Someone might justifiably ask: “Why are we so strict in this matter (of using weak Hadeeth), when some scholars of Hadeeth have permitted it?”


The answer to this question was given by a great scholar of Hadeeth, Muhammad Naassir Ad-Deen Al-Albaani may Allaah have mercy upon him who said:


“The earlier scholars used to mention the Hadeeth with their full Isnaad (chain of Narrators), so that any other scholar reading their treatise could know from the chain of Narrators the degree of authenticity of the Hadeeth.”


We pray that this small introduction to the subject of weak Hadeeth and using it as proof has helped in clarifying how dangerous this is.


By: Abu ‘Abdullaah Muhammad Al-Jibaaly



Tuesday, March 24, 2015

And worship is the right of Allah upon His creation…

And worship is the right of Allah upon His creation. It’s benefits come back to the creation. So the one who refuses to worship Allah is mustakbir (arrogant, has pride). And whoever worships Allah whilst associating partners with Him is a mushrik (polytheist). And the one who worships Allah alone but not upon the legislated way is a mubtadi (innovator). And the one who worships Allah alone upon the way it has been legislated is a mu’min muwahhid (monotheistic believer).

Taken from: Lectures in Belief and calling to Allah, by Shaykh Dr. Saalih Al-Fawzaan. - page 76, volume 1 (arabic print)


“Worship Allah (Alone), and fear Him, that is better for you if you did but know.” [Qur'an 29:16]



‘Do not abuse ad-Dahr (time), for Allah is ad-Dahr.’

It is a common practice among the people to curse, degrade or attribute evil to time, if something displeasing occurs at a certain time. They will curse that day, month or year. Time, however, is not responsible for the occurrence of events. Deeds are only performed in it (i.e., the time). The One, Who Controls and Decrees all events is Allah. When one curses time, he is either, actually cursing Allah, Who governs all events, or he is ascribing occurrence of events to the time – and in doing so, he commits Shirk. The Prophet (sallallaahu alayhi wa sallam) said, ‘Allah said, ‘The son of Adam wrongs me for, he curses ad-Dahr (the time); though I am ad-Dahr (the time), in My Hands are all things, and I cause the revolution of day and night.” [Saheeh al-Bukhari] in another narration, ‘Do not abuse ad-Dahr (time), for Allah is ad-Dahr.’ [Saheeh Muslim]

Ash-Shafa’i, Abu Ubaydah, and several other Imams of Tafseer explained the meaning of the above Hadeeth saying, ‘During the time of Jahiliyah (ignorance), when an affliction, a calamity or disaster struck them, the Arabs used to say, ‘Woe to ad-Dahr (time)!’ So they used to blame such incidents on ad-Dahr, cursing ad-Dahr in the process. Surely, it is Allah, the Exalted and Most Honored, Who causes these (and all) things to happen. This is why when they cursed ad-Dahr, it was as if they were cursing Allah, Himself, since truthfully He causes all incidents to happen. Therefore, abusing ad-Dahr was prohibited due to this consideration, for it was Allah, Whom they meant by abusing ad-Dahr,…’ This is the best explanation for this subject, and it is the desired meaning. And Allah knows best. We should mention that Ibn-Hazm and those of the Zahiriyyah like him made an error when they used this Hadeeth to include ad-Dahr among Allah’s most beautiful Names.’ [See, Tafseer Ibn Katheer under the Tafseer of the verse, (45): 24]


‘It is not considered cursing time to describe the years as difficult or to describe the day as black (i.e. dreary, sad), or the months as unfortunate, and similar statements. The reason is that this is restricted, meaning this is the day that he (the person) was unfortunate, or this is the day that he was bleak or dismal. Thus, the meaning of this is to describe what happened in that time, and that from his description was such-and-such, meaning, this person who is speaking. So actually, he is describing his condition and he is not describing the time with praise or reviling it.’ [Ghayatul-Murid fi-Sharh Kitab at-Tawheed by Shaikh Ibn Abdul-Aziz ibn Muhammad Ibn Ibraheem Aali Shaikh]



Whom must we worship?

The submission of man to His Creator is the essence of Islam. The name "Islam" is chosen by God (Allaah) and not by man. It is the same unifying Message revealed to all the Prophets and Messengers by Allaah, and which they spread amongst their respective nations. It was revealed in its final form to Muhammad, sallallaahu ‘alayhi wa sallam, as a complete Message to humanity.

The Lord, Allaah, is the True and Only Creator that deserves to be worshipped. No worship is worthy of being given to a stone, statue, a cross, a triangle, Krishna, Guru, Buddha, Mahatma, sun, moon (not even to the namesake from Korea!), light, fire, rivers, cows, Rama, temples, saints, priests, monks…all these are created beings or things.


Allaah, is the Name of The One True God. His Name is not chosen by man and does not have a number or gender. It is known that Allaah is the Name of God in Aramaic, the language of our beloved Prophet 'Eesaa (Jesus) may Allaah exalt his mention and a sister language of Arabic. The Name "Allaah" has been used by all previous Prophets starting with Aadam (Adam) may Allaah exalt his mention and by the last and final Prophet Muhammad, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).


The innate nature in man recognizes what is good and bad, what is true and false. It recognizes that the attributes of Allaah must be True, Unique, and All Perfect. It does not feel comfortable with any kind of degradation of His Attributes. Many who became "discontent with God" did so because of the practices of the Church in medieval Europe, and because of the claims of "god dwelling in a son" and the concept of "original sin".


However, they "escaped" into worshipping a new theory called "Mother Nature" and the material world. With the advancement of materialistic technology, others from different religions adopted the concept of "forgetting about God" and "let us live this life and enjoy it!", not realizing that they have chosen to worship the original god of Rome: Desire! As a result, the ‘enjoyment’ is turning to ‘suffering’ from AIDS.


It is now clear that this materialistic and secular progress produced a spiritual vacuum that led to complex social, economical, political and psychological problems. Many of those who "fled" their "religions" are in search again. Some try to "escape" the complexity of their daily lives by various means.


Those who have had the chance to examine the Quran and Islam, proceed with a complete way of life that leads man to establish a purpose for his presence on earth. This is well recognized in the Attributes of Allaah, and what He requires from man. Allaah Almighty does not want man to be enslaved to any false deity: nature, drugs, lust, money, other men, desire, or sex. He provides man with the proofs that He is the One Who can redeem, so that man can free himself from the slavery to any form of creation and to turn to his Creator Alone.


This Creator Has Perfect Attributes. He is the First, nothing is before Him, the Ever Living. To Him is the Final Return where everyone will be dealt with in the Most Perfect and Just way. He does not begot nor is He begotten.


Those who attribute Divinity to ‘Eesaa (Jesus) may Allaah exalt his mention forget or ignore the fact that he was born from a mother's womb, he needed nutrition and grew up to be a man. He was trusted with the Injeel as a Message to the Children of Israel: "For there is One God, and one mediator (i.e. a messenger) between God and men (the Children of Israel), the man Christ Jesus” [I Timothy 2:5].


Jesus may Allaah exalt his mention was a man-messenger calling his nation not to worship him: "But in vain they do worship me!" [Mathew 15:9]. A man who needs to eat, walk, sleep, rest, etc. cannot have Divine Attributes because he is in need and God (Allaah) is Self-Sufficient.


In all the other religions like Buddhism, Hinduism, Zoroastrianism, Marxism and Capitalism, there is the devotion of worshipping created beings or things in one form or another. Jews had attributed a nationalistic sense of belonging to God. They labeled Him ‘the tribal god’ for the Children of Israel. Men and women following these religions were born with the natural inclination of submission to their Creator, Allaah. It is their parents who drove them into their respective traditions.


However, once people are exposed to the Signs of Allaah around them, or in the Quran, or to someone who triggers their Fitrah (natural inclination to worship Allaah Alone), the reverting process begins and that is why we see Islam spreading universally.


In the West, despite many distortions of Islam in the media, many admit that Islam is the fastest growing faith. No sense of fairness can be achieved without a genuine attempt to know the Word of Allaah in the Quran, and not just on the 30-minute Evening News. This is the real challenge for those who seek the Truth.


Man is created for a purpose: to live a life in accordance with Allaah's way. And why not? Do we possess the air we breathe? Did we create others or ourselves? Or were we ourselves the Creators? We are limited and weak. So, do we have the right to ignore our Creator when we all need Him?


Islam is the submission in worship to Allaah Alone and it is the essence of all the Messages sent to all nations before us. Allaah is All-Just and All-Wise. He does not intend confusion for His Creation. The religion acceptable to Him is the one chosen by Him. Its essence must be One, because He is One. It is free from geographical, racist, and status oriented concepts. It is Perfect and it is the complete way of life.


All these qualities are chosen by Allaah in His Only Religion: Islam. Its details are in the Quran, read it and come with an open heart because none can expose better than the Word of Allaah. The Quran was revealed to Prophet Muhammad, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). He did not author it; he was unlettered. Its translation is available in many languages in bookstores or in an Islamic center close to you. Take the time to read it and come to, or call the Islamic center, or speak to someone who reverted and submitted to Allaah Alone.



Women's Scholarship: Remembering a Fading Heritage

Women have had a strong presence in society since the beginning of Islam.

Khadeejah bint Khuwaylid may Allaah be pleased with her was the first person ever to believe in the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). She was a great support for the Da‘wah (Islamic propagation) until her demise in the tenth year after the Bi‘thah (the beginning of the mission of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), as a prophet and messenger sent by Allaah The Almighty to convey His message). The Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), called that year “The Year of Grief”.

The first person to sacrifice her soul in the cause of Allaah The Almighty was a woman. She was the first martyr in Islam: Sumayyah bint Khabbaat may Allaah be pleased with her.


The first one to emigrate in the cause of Allaah The Almighty was a woman: Ruqayyah may Allaah be pleased with her the daughter of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). It is said that she and her husband, 'Uthmaan bin 'Affaan may Allaah be pleased with him were the first people to emigrate in the cause of Allaah after Prophet Loote (Lot) may Allaah exalt his mention. She emigrated to Abyssinia to escape persecution in Makkah.


Muslim women did not only achieve great feats in terms of faith, emigration and sacrifice. Rather, their achievements cover the fields of scholarship and education as well. There were among them scholars of Fiqh (Islamic jurisprudence), Hadeeth (narration) and Muftis (scholars entitled to issue religious verdicts) who were the center of attraction for seekers of knowledge and some great and prominent Muslim scholars. They were even consulted about public affairs. There were women scholars who held assemblies of knowledge in the largest Islamic mosques and who attracted students from all over the world.

There were some women scholars of Fiqh and narrators of Hadeeth who traveled a great deal in pursuit of knowledge, to many of the centers of knowledge in Egypt, Ash-Shaam (the Levant) and Al-Hijaaz (Western Arabia) such that they became well-versed in knowledge and the narration of Hadeeths. Many of them wrote books and contributed to literature.


Their rooms were beacons of light

During the early stage of Islam, the Mothers of the Believers and a number of women Companions were the pioneers of women’s education and scholarship. The rooms of the virtuous Mothers of the Believers were beacons for knowledge, culture and literature. ‘Aa’ishah may Allaah be pleased with her was the greatest in this regard. She was eloquent, well-versed in genealogy and poetry. The Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), himself would listen to some of the poems that she narrated.


In the field of narrating the Prophetic Hadeeths, she occupies the third rank among Hadeeth narrators, for she narrated 2210 Hadeeths. Some reported citations stated that she alone was the repository of half of the religious knowledge. Hence, the Companions used to refer to her to find an answer for some difficult issues of knowledge and Fiqh, especially those which are relevant to the life of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). She used to urge her questioner not to be bashful by saying, “Ask! I am your mother.” About 299 of the Companions and the Taabi‘oon (successors of the Companions),including 67 women, were taught by her.

Umm Salamah may Allaah be pleased with her

Ath-Thahabi may Allaah have mercy upon him described her saying that she was one of the scholars of Fiqh among the women Companions. She narrated many Hadeeths on the authority of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). About 101 Companions and Taabi‘oon, including 23 women, narrated Hadeeths on her authority.


There were many women Companions and Taabi‘oon renowned for their knowledge and narration of Hadeeths. The books of Hadeeth, narration and biographies abound with the names of women who narrated Hadeeths and on whose authority Hadeeths were narrated; such as Asmaa’ bint Abu Bakr, Asmaa’ bint ‘Umays, Juwayriyah bint Al-Haarith, Hafsah bint ‘Umar and Zaynab bint Jahsh may Allaah be pleased with them all.



Producing scholars

Great writers of biographies did not overlook the biographies of Muslim women especially in the field of narrating Hadeeth. Muhammad ibn Sa‘d may Allaah have mercy upon him mentioned many of the female Companions and Taabi‘oon who narrated Hadeeths in his book At-Tabaqaat-ul-Kubra. In his book Asad Al-Ghaabah, Ibn Al-Atheer may Allaah have mercy upon him specified one whole volume for the biographies of women. In Taqreeb At-Tahtheeb, Ibn Hajar Al-‘Asqalaani may Allaah have mercy upon him mentioned the names of 824 women who were known for narrating Hadeeths at the beginning of the third Hijri century.


Women participated in raising and bringing up great scholars. The celebrated scholar of Hadeeth and historian, Al-Khateeb Al-Baghdaadi may Allaah have mercy upon him the compiler of Taareekh Baghdad studied under Taahirah bint Ahmad ibn Yoosuf At-Tanookhiyyah may Allaah have mercy upon her (d. 436 A.H.). She was a scholar of Fiqh and Hadeeth.


Amat Al-Waahid bint Al-Husayn ibn Ismaa‘eel may Allaah have mercy upon her (d. 377 A.H.) was among the most knowledgeable scholars about the Shaafi‘i school of Fiqh. She was well-acquainted with the knowledge of distributing the shares of inheritance, mathematics and Arabic grammar (Nahw). She used to issue Fatwas (religious verdicts) and her narrations of Hadeeth were written down by her students.


Jaleelah bint ‘Ali ibn Al-Hasan Ash-Shajari may Allaah have mercy upon her lived in the fifth century of Hijrah. She traveled seeking the knowledge of Hadeeth in Iraq and Ash-Shaam. Some of the great scholars; such as As-Sam‘aani may Allaah have mercy upon him studied under her. She used to teach Quran to the children.


Zaynab bint Makki ibn ‘Ali ibn Kaamil Al-Harraani may Allaah have mercy upon her (d. 688 A.H.) was among the female scholars who spent their whole life seeking the knowledge of Hadeeth and narrating it. Students gathered at the door of her home at foot of the Mount Qasiyoun in the city of Damascus. They heard Hadeeths from her and read before her many books.

Zaynab bint Yahya ibn Al-‘Izz ibn ‘Abdul-Salaam may Allaah have mercy upon her (d. 735 A.H.) was the only person to narrate the Hadeeths of Al-Mu‘jam As-Sagheer through an uninterrupted chain of narrators. The celebrated Muslim historian, Shams Ad-Deen Ath-Thahabi may Allaah have mercy upon him said about her that there was goodness in her, love of worship and of narrating the Hadeeths. Many parts of Hadeeth compilations were read before her on the day of her demise.


Zaynab bint Ahmad ibn ‘Umar Ad-Dimishqiyyah may Allaah have mercy upon her (d. 722) was among the remarkable narrators of Hadeeth, such that many students headed for her in pursuit of knowledge.


Female scholars earning their living by sewing

The great traveler Ibn Battootah mentioned that he visited Al-Masjid Al-Umawi in Damascus and heard Hadeeths from some of the female scholars of Hadeeth in that age; such as Zaynab bint Ahmad ibn ‘Abdul-Raheem may Allaah have mercy upon her. She was well-versed in knowledge and Hadeeth. ‘Aa’ishah bint Muhammad ibn Al-Muslim Al-Harraaniyyah may Allaah have mercy upon her held a session for teaching knowledge at the Masjid. She used to earn her living by sewing. Ibn Battootah read before her some books.


Some women, who were narrators of Hadeeth, were the only persons to narrate certain versions of Hadeeths; such as Zaynab bint Sulaymaan ibn Ibraaheem may Allaah have mercy upon her (d. 705 A.H.). Taqiyy-ud-Deen As-Subki was one of her students.


Some female scholars in the field of narrating Hadeeths gave Ijaazah (licence) to a number of great scholars. Zaynab bint ‘Abdullaah ibn ‘Abdul-Haleem ibn Taymiyyah may Allaah have mercy upon her (d. 725 A.H.) gave Ijaazah to Ibn Hajar Al-‘Asqalaani may Allaah have mercy upon him. He also narrated on the authority ‘Aa’ishah bint Muhammad ibn ‘Abdul-Haadi may Allaah have mercy upon her. She had a sound uninterrupted chain of narrators and many people narrated on her authority. She never prevented anyone from listening to the Hadeeths from her and she was kind. She narrated Hadeeths on the authority of two female narrators: Sitt Al-Fuqahaa’ bint Al-Waasiti and Zaynab bint Al-Kamaal may Allaah have mercy upon them.


In his book, Al-Mu‘jam Al-Mu’assas lil-Mu‘jam Al-Mufahras, Ibn Hajar may Allaah have mercy upon him mentioned many of the women teachers under whom he studied, and those who learned with him under the same Shaykhs (teachers). He described one of them as Musannifah (compiler); she was ‘Aa’ishah bint ‘Abdullaah Al-Halabiyyah may Allaah have mercy upon her.


Imaam Ath-Thahabi may Allaah have mercy upon him also mentioned many of his women teachers in his book, Mu‘jam Shuyookh Ath-Thahabi.


Women played a prominent role in teaching and raising the great scholar of Fiqh, Ibn Hazm Al-Andalusi may Allaah have mercy upon him. They taught him the Noble Quran, reading, writing, poetry and he remained under their care until the age of puberty. He related his experience, saying, “I was brought up by women and I did not know other than them or sit with men until I reached the age of my youth. They taught me the Quran and many poems. They taught me writing.” This upbringing and education had a great effect on his taste and personality.


Qualified for Fatwa and wife of a scholar of Fiqh

The respected scholar, Faatimah bint Muhammad ibn Ahmad As-Samarqandi may Allaah have mercy upon her assumed a high rank in the fields of Fiqh and Fatwa. She used to teach and compiled many books. The just king, Noor Ad-Deen Mahmood, used to consult her on some domestic affairs of the state and some issues that were related to Fiqh. Her husband, the renowned scholar of Fiqh, Al-Kaasaani may Allaah have mercy upon him the author of Al-Badaai,‘ used to listen to her corrections when he fell short to reach the right opinion. She used to issue Fatwas and her husband used to respect her Fatwas. The issued Fatwa used to be signed in her name, and that of her father or husband. When her father died, she and her husband used to sign the Fatwa because of the broad and reliable scope of her knowledge.


In his large encyclopedia, Adh-Dhaw’ Al-Laami‘ li-Ahl il-Qarn At-Taasi‘, As-Sakhaawi may Allaah have mercy upon him mentioned the biographies of more than 1070 women who were prominent in that century; most of them were scholars of Fiqh and narrators of Hadeeth.


The encyclopedic scholar, Jalaal ud-Deen As-Suyooti may Allaah have mercy upon him said his women teachers played a prominent role in his acquiring knowledge. He learned from Umm Haani’ bint Al-Hooreeni may Allaah have mercy upon her. He called her ‘Al-Musnad’; she was also a scholar of Nahw (Arabic grammar) and he put her biography among the scholars of Nahw in his book Bughyat Al-Wu‘aah fee Akhbaar An-Nuhaah. He also learned from Umm Al-Fadhl bint Muhammad Al-Maqdisi, Khadeejah bint Abu Al-Hasan Al-Mulaqqin, Nashwaan bint ‘Abdullaah Al-Kanaani, Haajar bint Muhammad Al-Misriyyah, Amat Al-Khaaliq bint ‘Abdul-Lateef Al-‘Uqbi and many other female scholars may Allaah have mercy upon them.


Some of these female scholars assumed charge of some centers of knowledge such as Zayn Al-‘Arab bint ‘Abdul-Rahmaan ibn ‘Umar may Allaah have mercy upon her (d. 704 A.H.). She assumed charge of Ribaat As-Saqlaatooni and then Ribaat Al-Haramayn.


The women Muslim scholars did not stop at imparting knowledge and teaching during times of peace and welfare. Rather, she played a prominent academic role during the hardest times of crises. When the forts of Islam fell in Andalusia and the Muslims were forced to become Christians and there were the worst ever Inquisitions and torture against Muslims; some Muslims had to show that they were Christians and practiced Islam in secrecy. Despite coercive Spanish policies, Muslims continued their pursuit of knowledge. There were two women scholars who were the highest referential authorities for Muslims in the knowledge of Sharee‘ah (Islamic legislation). They taught many Muslim scholars who bore the flag of Islam for years. Those two women were Muslimah Abdah and Muslimah Ablah.


The Morisco scholar of Fiqh ‘the Young Man from Arévalo’ (Mancebo de Arevalo) compiled many books of Tafseer (exegesis) and Sunnah (tradition) in the Aljamiado language which was invented by Muslims there.

To conclude, Muslim women had a prominent presence in the Islamic scholarly society. They used to learn, teach and travel seeking knowledge. They were sought by knowledge seekers, compiled books, issued Fatwas and were consulted on public affairs. Women were not confined to their homes or restricted to certain professions. They had a broad field of activity and achievement under the aegis of the true spirit of Islamic Sharee‘ah which protected their chastity and modesty while enabling them to achieve great feats of scholarship.



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