Tuesday, March 22, 2016

Characteristics In A Judge

‘Alee Ibn Abee Taalib said:

“Select to judge between people one whom you think is the best of your people, one who is unflappable, who does not get offended by opponents, who does not get carried away when he makes a mistake, who would not refrain from turning towards the truth when he recognises it, who does not have greed and ambitions, who is not content with one explanation only before listening to all others, who takes his time an does not rush into passing judgement on ambiguous issues, who relies most on evidence, who does no get annoyed with people referring to him and coming back to him, who is most patient in studying and examining the case until it becomes clear, who is the most decisive once the verdict becomes clear in his mind, who does not become too proud if he is praised and is not tempted easily.

Such men are few. Then check regularly on the way he handles cases, and be generous towards him so that he will not be in a state of poverty or need, and thus he will not need people. Show great respect to him, so that no one could hope to get his way with him of people who are close to you, and so that he can feel safe and secure with you from the aggression of people close to you.”

[Sharh Nahj Al-Balaaghah, p. 615]

Filed under: Miscellaneous

Effects of 'tawheed' (monotheism) on human life


When an individual pronounces the testimony: “Ash-hadu An-Lailaha Illallah Wa Ash-hadu Anna Muhammadan Rasoolullah” (I testify that there is no deity worthy of worship except Allah and I testify that Muhammad is the Messenger of Allah), believing in it and acting upon it, he experiences a noticeable change in his life.

By understanding who his Lord is as well as the purpose of his creation, he will be able to achieve success in this life and the next. This success emanates from the following points:

1- A believer in this testimony can never be narrow in outlook. He believes in Allah, Who is the Creator of the heavens and the earth, the Master of the universe and its Sustainer. After this belief, he does not regard anything in the world as a stranger to himself. He looks on everything in the universe as belonging to the same Lord he himself belongs to. Allah Almighty Says (what means): {Say (O Muhammad): ‘To whom belongs all that is in the heavens and on earth?’ Say: ‘To Allah.’} [Quran 6:12]

His sympathy, love and service are not confined to any particular sphere or group. His vision is broadened, his intellectual horizon widens, and his outlook becomes as liberal and as boundless as is the Kingdom of Allah. How can this width of vision and breadth of mind be achieved by an atheist, a polytheist or one who believes in a deity supposed to possess limited and defective powers like a man?

2- This belief produces in man the highest degree of self-respect and self esteem. The believer knows that Allah Alone is the Possessor of all power, and that none besides Him can benefit or harm a person, or provide for his needs, or give and take away life or wield authority or influence. This conviction makes him indifferent to, independent on, and fearless of all powers other than those of Allah. He never bows his head in homage to any of Allah's creatures, nor does he stretch out his hand before anyone else. He is not overawed by anybody's greatness. This attitude of mind cannot be produced by any other belief.

3- Along with self-respect, this belief also generates in man a sense of modesty and humbleness. It makes him unostentatious and unpretending. A believer never becomes proud, haughty or arrogant. The boisterous pride of power, wealth and worth can have no room in his heart, because he knows that whatever he possesses has been given to him by Allah, and that Allah can take away just as He can give. In contrast to this, an unbeliever, when he achieves some worldly merit, becomes proud and conceited because he believes that his merit is due to his own worth. In the same way, pride and self-conceit are a necessary outcomes and concomitants of 'Shirk' (association of others with Allah), because a polytheist believes that he has a particular relation with deities, which does not exist between them and other people.

4- This belief makes man virtuous and upright. He has the conviction that there is no other means of success and salvation for him except purity of soul and righteousness of behavior. He has perfect faith in Allah Who is above all needs, is related to none and is absolutely Just. This belief creates in him the consciousness that unless he lives rightly and acts justly, he cannot succeed. No influence or underhand activity can save him from ruin.

As to those who do not believe that there is any Being having power over them, to whom they should be responsible for their good or bad actions; therefore, they consider themselves independent to act in whatever way they like. Their own fancies become their gods and they live like slaves of their wishes and desires. Allah Says (what means): {Have you seen he who has taken as his god his [own] desire, and Allah, knowing (him as such), left him astray, and has set a seal upon his hearing and his heart, and put over his vision a veil? So who will guide him after Allah? Will you not then remember?} [Quran 45:23]

5- The believer never becomes despondent. He has a firm faith in Allah Who is The Master of all the treasures of the earth and the heavens, Whose grace and bounty have no limit and Whose power is infinite. This faith imparts to his heart extraordinary consolation, fills it with satisfaction and keeps it filled with hope. Although he may be met with rejection from all sides in this world, faith in and dependence on Allah never leave him, and on that strength he goes on struggling. Such profound confidence can result from no other belief than belief in Allah Alone.

Atheists have small hearts; in the sense that they depend on limited abilities; therefore, in times of trouble they are soon overwhelmed by despair and, frequently, they commit suicide.

The testimony of Prof. Joad is also very explicit on this point. He writes about the West:

For the first time in history there is coming to maturity a generation of men and women who have no religion, and feel no need for one. They are content to ignore it. Also they are very unhappy, and the suicide rate is abnormally high.” [C. E. M. Joad. The Present and Future of Religion, quoted by Sir Arnold Lunn., And Yet So New, London, 1958, p. 228]

As to the world of Islam, let the views of a non-Muslim historian, not in any way being sympathetic to Islam, be read with profit:

In this uncompromising monotheism, with its simple and enthusiastic faith in the supreme rule of a transcendent being, lies the chief strength of Islam. Its adherents enjoy a consciousness of contentment and resignation unknown among followers of most creeds.” [Suicide Is Rare in Muslim Lands] (Phillip K. Hitti, History of the Arabs, 1951, p.129)

6- This testimony of faith inspires bravery in man. There are two things which make a man cowardly: (a) fear of death and love of safety, and (b) the idea that there is someone else besides Allah who can take away life, and that man- by adopting certain devices- can ward off death. Belief in 'La ilaha illallah'' blocks and drives away both these ideas. The first idea goes out of his mind because he knows that his life and his property and everything else really belong to Allah, and he becomes ready to sacrifice his all for the pleasure of Allah. He gets rid of the second idea because he knows that no weapon, no man or animal has the power of taking away his life; Allah alone has the power to do so. A time has been ordained for him, and all the forces of the world combined cannot take away anyone's life before that time.

It is for this reason that no one is braver than the one who has faith in Allah. Nothing can daunt and haunt him: not even the strongest tempest of adversity and the mightiest of armies.

7- The belief in 'La ilaha illallah' creates an attitude of peace and contentment, purges the mind of jealousy, envy and greed, and keeps away the temptations of resorting to base and unfair means for achieving success. The believer understands that wealth is in Allah's Hands, and He apportions it out as He Wills; that honor, power, reputation and authority - everything - is also subjected to His Will, and He bestows them as He Wills; and that man's duty is only to endeavor and to struggle fairly.

Monday, March 21, 2016

Establish the prayers and the prize is Paradise


Allaah Almighty Says  (what means): "And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times." [Quran 4:103]

For forty consecutive years, Sa`eed Ibn Al-Musayyib, may Allaah have mercy upon him, was to be found in the mosque before the Athaan (call to prayer) was made. `Umar, may Allaah be pleased with him, became unconscious after he was stabbed, and according to Al-Miswar Ibn Makhramah, may Allaah have mercy upon him, it was said: "Nothing would wake him up except the call to prayer, if he is still alive." So people said to him: "The prayer has finished, O Chief of the Believers!" He therefore awoke and said: "The prayer! I swear by Allaah that there is no share of Islaam for whoever abandons the prayer." He then performed the prayer while his wound was bleeding.
After Ar-Rabee` Ibn Khaytham, may Allaah have mercy upon him, became partially paralysed, he would go to the mosque helped by two men. He was told: "O Abu Yazeed! You have been given permission to pray at home." He replied: "You have said the truth, but I heard the caller say: 'Hayya `ala al-falah' (rush to success), and so I thought that whoever hears this call should answer it, even by crawling."
'Uday Ibn Haatim, may Allaah be pleased with him, said: "Every time the time for prayer arrives, it finds me eager and ready to perform it (i.e. in the state of ablution)."
Abu Bakr Ibn 'Abdullaah Al-Muzani, may Allaah have mercy upon him, said: "Who is like you, O son of Aadam? Whenever you desire, you use water and make ablution, go to the place of worship and thus enter the presence of your Lord (i.e. start praying) without a translator or barrier between you and Him!"
Abu Rajaa' Al-`Ataaridi, may Allaah have mercy upon him, said on his deathbed: "I am not grieved by leaving anything behind, except that I used to bow down on my face five times a day before my Lord, the Exalted and most Honoured."
Abul-'Aaliyah, may Allaah have mercy upon him, said: "I would travel for days to meet a man and the first thing I would note about him would be his prayer. If he was one who established the prayer perfectly and on time, I would stay with him and hear the knowledge he had to impart. If I found him to be careless concerning the prayer, I would leave him and say to myself that for things other than the prayer, he would be even more careless."
When 'Ali Ibn Al-Husayn, may Allaah have mercy upon him, would perform ablution, the colour of his face would change. His family asked him why this would always happen and he would reply: "Do you know before Whom I am about to stand (in prayer)?"
Yazeed Ibn 'Abdullaah, may Allaah have mercy upon him, was asked: "Should we make a roof for our mosque?" He replied: "Purify your hearts and your mosque (in its current state) will suffice you."
'Uday Ibn Haatim, may Allaah be pleased with him, said: "Ever since I became a Muslim, I always made sure to have ablution when the Athaan is called."
'Ubayd Ibn Ja`far, may Allaah have mercy upon him, said: "I never saw my uncle Bishr Ibn Mansoor miss the first Takbeer (that commences the congregational prayer in the mosque), and whenever any person stood up in our mosque to ask people for help, he would always give him something."
Ibn Sam`ah, may Allaah have mercy upon him, said: "For forty years, I only missed the first Takbeer once, and that was when my mother died. If you know of a man's disinterest in being present in the mosque for the first Takbeer, then wash your hands of him (i.e. know that there is no good in him)."
Sufyaan Ibn `Uyaynah, may Allaah have mercy upon him, said: "Honouring the prayer includes arriving before the Iqaamah (the call that establishes the prayer) is called."
Maymoon Ibn Mahraan, may Allaah have mercy upon him, was once delayed from coming to the mosque on time. When he did eventually arrive, he was told that the people had already concluded the prayer: "We all belong to Allaah and to Him shall be our return! I value the congregational prayer more than being made governor of Iraq," he lamented.
Yoonus Ibn 'Abdullaah, may Allaah have mercy upon him, said: "What is the matter with me? If I lose a mere chicken I feel concerned, but when I miss a prayer in congregation it does not grieve me!"
`Umar, may Allaah be pleased with him, once said while standing on the pulpit: "A man may have white hair in Islam (i.e. reach old age while being Muslim), but has not yet completed even a single prayer for Allaah the Exalted!" He was asked: "Why is that?" He replied: "Because he does not perfect the prayer's required Khushoo` (solemness) and fails to be attentive to Allaah with his heart."
Hammaad Ibn Salamah, may Allaah have mercy upon him, said: "I have never stood up for prayer without imagining that the Hellfire is before my eyes."
Mu`aath Ibn Jabal, may Allaah be pleased with him, advised his son saying: "My son! Pray the prayer of he who is just about to leave this world, and imagine that you may never be able to pray again. Know that the believer dies between two good deeds: one that he has just performed, and the other that he intended to perform next."
Bakr Al-Muzani, may Allaah have mercy upon him, said: "If you want your prayer to be of benefit to you then say to yourself prior to it that you may not have the chance to perform another prayer.'"
Shubrumah, may Allah have mercy upon him, said: "We once accompanied Qarz Al-Harithi on a journey; whenever we would camp down in an area, he would scan it with his eyes and when he found a good piece of land that he liked, he would go to it and pray there until it was time for us to leave."
Al-Qaasim Ibn Muhammad, may Allaah have mercy upon him, said: "Whenever I went out in the morning, I would visit (my aunt) `Aa'ishah, may Allaah be pleased with her, and greet her. One day, I found her performing the Al-Dhuha prayer (two unit of supererogatory prayer performs in between sunrise and forenoon) while crying and invoking Allah by reciting one verse from the Quran repeatedly. The verse of the Quran was (which means): "So Allah conferred favour upon us and protected us from the punishment of the Scorching Fire." [Quran 52:27] I stood there until I felt weary, then I left and went to the marketplace, telling myself that I would return to her when I finish. Later, when I did return to her, I found her still standing in prayer, reciting the same verse, and crying and invoking Allah.'"
Maymoon Ibn Hayyan, may Allaah have mercy upon him, said: "I never saw Muslim Ibn Yasar turn his head while praying, whether the prayer was short or long. Once, a part of the mosque collapsed while he was praying in the mosque and the noise caused people who were as far away as the market to be terrified, but he felt no fear whatsoever and continued praying without even moving his head." He, may Allaah have mercy upon him, also said: "I accompanied `Ataa' Ibn Rabah for eighteen years. When he became old and weak, he would stand in prayer and read close to two hundred verses from Chapter Al-Baqarah while standing so firmly that no part of him would move."
Abu Bakr Ibn 'Ayyash, may Allaah have mercy upon him, said: "If you saw Habeeb Ibn Abu Thabit while in prostration, you would think that he was dead due to its extended length."
'Ali Ibn Al-Fudhayl, may Allaah have mercy upon him, said: "I saw Ath-Thawri go into prostration while praying, and I performed Tawaaf (circumambulation) around the House (i.e., the Ka'bah) seven times before he raised his head from prostration."
'Uthmaan Ibn Abi Dahrash, may Allaah have mercy upon him, said: "I never performed a prayer without invoking Allah afterwards to forgive me for falling into shortcomings in the way I performed it."
Mu`aawiyah Ibn Murrah, may Allaah have mercy upon him, said: "I lived among seventy of the companions of the Prophet sallallaahu 'alayhi wa sallam (may Allaah exalt his mention) and had they lived among you today, they would not recognise any of your acts except the Athan!" He, may Allaah have mercy upon him, also said: "If a man from our predecessors was resurrected among you today, the only thing he would recognise would be your Qiblah (prayer direction)."
When Haatim Al-Asamm, may Allaah have mercy upon him, was asked about his prayer, he replied: "When the time for prayer draws near, I perform a perfect ablution, go to where I will pray and sit there until I am fully cognisant of what I am about to do. Then, I stand up and pray, imagining that the Ka`bah is in front of my eyes, Paradise to my right, Hell to my left and the Angel of Death behind me. I imagine that it is the last prayer I will ever perform; I stand up in hope of Allah, His Paradise and His rewards, and in fear of Allah's torment in the Hellfire. I then say the Takbeer (Allahu Akbar – Allah is the Greatest) while having full attention. I recite the Quran calmly, bow humbly, prostrate with humility and attentiveness and then sit on my left leg, with my left foot laid on the floor and the right foot raised up - all the while praying with sincerity. Afterwards, I have no certainty about whether that prayer was accepted from me or not."
One of our pious predecessors may Allaah have mercy upon him said: "O son of Aadam! You need your share of this life, but your need of the Hereafter is far greater. If you take care of your share of this life then you will lose your share of the Hereafter, and you will very soon lose your share of this life, too. But if you take care of your share of the Hereafter then you will also win your full share of this life with ease."
Talq Ibn Habeeb, may Allaah have mercy upon him, said: "Allah's rights are greater than the slave's capacity and ability to fulfil them. Therefore, reach every morning in a state of repentance and every night also in a state of repentance."

A Practical Program for Raising Children


There is no doubt that children are the comfort of one's eyes and a source of happiness. Life becomes pleasant with children on whom one’s hopes are pinned. While the father sees in his children a source of support, aid, and power, the mother sees in them hope, happiness of the heart, and security in the future.

All these privileges depend on a very important issue. Do you know what that is? It is a sound upbringing. When the parents bring up their children to the best of their ability, their goodness extends to the parents, society, and all of humanity, representing what Allah The Almighty Says (what means): {Wealth and children are [but] adornment of the worldly life.} [Quran 18:46] However, if the children are improperly brought up and their characters are badly formed, they will be a curse for their parents and a widespread evil for their society and all people.

In this article, we address the Muslim mother who understands her parenting mission in this life and her responsibility towards bringing up her children and shaping their characters. The mother is undoubtedly more responsible than the father in this regard because children are closer to her and spend more time with her. The Noble Quran expressed this responsibility in what Allah The Almighty Says (which means): {O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones.} [Quran 66:6] The Prophet, sallAllahu ‘alayhi wa sallam, also expressed it, saying: "You are caretakers and responsible for those under your care; the woman is a caretaker in her husband's house and responsible for those under her care." [Al-Albaani: Saheeh]

Bearing responsibility reflects a balanced personality:

The person who enjoys greater mental balance also possesses the ability to bear responsibility. Thus, a woman who bears responsibility for her children and their upbringing is someone who has a balanced personality. Evading responsibility clearly indicates one's immaturity and lack of psychological soundness. Therefore, the mother is responsible for bringing up her children in an Islamic manner – a righteous upbringing which embodies the noble manners that the Prophet, sallAllahu ‘alayhi wa sallam, was sent with, in order to perfect and instill them in people's lives. He, sallAllahu ‘alayhi wa sallam, said: "I have been sent to perfect noble manners." [Al-Albaani: Saheeh]

Here we should stop and ask ourselves: What is the standard upon which we bring up our children? What are the means that help us to achieve this task?

First: To answer the first question every mother must ask herself: What is my standard for raising my children? What should I raise them to be? The basic standard for every Muslim mother in raising her children is Islam with its pure Sharee‘ah. Thus, a sound upbringing would rely on clear principles and sublime objectives.

How should we raise our children?

A Muslim mother should raise her children to have good manners and appropriate behavior. She has to raise them to venerate the ordinances of Allah The Almighty, i.e., they are raised to perform prayer at the age of seven, to be attached to the Book of Allah, and to go to the Masjid where they meet good people and righteous friends. They should be raised to revive the Sunnah (traditions) of the Prophet, sallAllahu ‘alayhi wa sallam, knowing his Seerah (biography) and battles that teach children patience and give them lessons which contribute to the formation of their character. Children should be raised to love others, maintain ties of kinship, be kind to the weak, respect the elderly, show mercy to the young, enjoy doing goodness, be truthful in their speech and actions and to fulfill promises. They should be brought up on righteous behavior by:
1- Warning against blind imitation
2- Avoiding living in excessive luxury
3- Keeping away from unlawful entertainment such as songs, music, and looking at prohibited things
4- Not imitating women (for boys)
5- Not displaying their beauty, adhering to Hijaab (Islamic covering), and not mixing with men (for girls)
6- Not entering any place where evil or unlawful or wasteful entertainment is practiced

By doing so, children will be brought up to attain purity, chastity, bravery, and abstain from frivolous matters and worldly distractions, and thus, they will grow as practicing Muslims who live for Islam.

Second: The means that help in the upbringing of children
1- By habit
2- By setting a good example
3- By admonition
4- By observation
5- By punishment

Upbringing by inculcating good habits and disciplining at an early age is one of the strongest means of raising morally and spiritually sound children. A well-established fact in the Islamic Sharee‘ah (Islamic legislation) is that man is born on pure Islamic monotheism and belief in Allah The Almighty. This is confirmed by what Allah The Almighty Says (which means): {[Adhere to] the Fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion.} [Quran 30:30] It is also confirmed by the saying of the Prophet, sallAllahu ‘alayhi wa sallam: "Every child is born on the Fitrah (sound innate disposition; Islam); it is his parents who convert him to Judaism, Christianity, or Magianism." [Al-Bukhari]

This is where the role of habituation, instruction, and disciplining in raising children and getting them accustomed to noble manners and the etiquettes of the upright Sharee‘ah comes into play. When inculcating good qualities in her children, a mother must follow the method of encouragement by motivating them with kind words, giving gifts, and when this fails, by warning. Sometimes a mother is obliged to use a deterring punishment if she perceives its benefit in correcting deviation in the children. She has to distinguish between the younger and the older children while correcting them and getting them habituated to something. Each of them requires a unique approach to learning and upbringing.

The Islamic approach to correcting children is based on two main factors:

1- Instruction: which represents the theoretical aspect
2- Habituation: which represents the practical aspect in the upbringing process.

Instruction, for instance, includes that the Prophet, sallAllahu ‘alayhi wa sallam, ordered a child's parents and guardians to instruct their children to say, "There is no deity truly worthy of worship but Allah," and thus it is an act of the Sunnah to announce the Athaan (call to prayer) in the ears of the newborn baby.

One example of habituation is the saying of the Prophet, sallAllahu ‘alayhi wa sallam: "Order your children to pray at the age of seven, and beat them for not praying at the age of ten, and separate their beds." [Al-Albaani: Hasan] By doing so, prayer will become a daily habit to the child and will be an act of worship when he grows mature.

The Islamic approach to correcting older children is based on three main factors:
1- Connecting with Islamic creed: This develops a sense of being conscious of Allah The Almighty in the mind of the older child and leads to fearing The Almighty in secret and in public. Accordingly, it strengthens his will, helping him to give up prohibited matters and adopt the best manners.
2- Disclosing what is evil: An older child can be convinced to relinquish evil acts and develop the determination to abandon vices when the nature of evil is disclosed to him. Moreover, he will be comfortable and assured about giving up every sinful and wicked act in this manner.
3- Changing the social environment: A good environment has a great impact on one's upbringing, reforming one's character and habituating the individual to righteous deeds. We know the Hadeeth of the man who killed one hundred people and came to ask the most knowledgeable man on earth if he could repent. The answer was, "Travel to such-and-such land as there are people worshiping Allah The Almighty; so worship Allah with them and do not return to your land because it is a land of evil." [Muslim]

Dear Muslim mother, make your children used to being good and righteousness, for being good is an invaluable habit.

Sunday, March 20, 2016

The Ruling On Throwing Food in the Garbage

The Ruling On Throwing Food in the Garbage Shaikh Ibn ul-‘Uthaymeen

Question: May Allah be good to you, what is the ruling on students throwing the remaining food and drink in the garbage?

Answer: “As for what is not going to be eaten, like orange, apple, banana peels, and what resembles that then there is no harm. This is because there is no need for it itself. As for food that can be eaten like remains of bread or sauce and what resembles that, then it is not thrown in the places of filth. If it must be thrown in the garbage, then place it in a special bag so that those who are cleaning know that it is something that deserves respect” .

  أحسن الله إليكم يا شيخ، ما حكم رمي التلاميذ بقايا طعامهم وشرابهم في القمامة؟

الشيخ: أما ما لا يؤكل فلا بأس، كقشور البرتقال والتفاح والموز وما أشبه ذلك؛ لأن هذا لا حوجة له في نفسه، وأما ما يؤكل كبقايا الخبز والإدام وشببه فإنه لا يلقى في الأماكن القذرة، وإذا كان لا بد أن يلقى في الزبالة فليجعل له كيس خاص يوضع فيه حتى يعرف المنظفون أنه محترم .


Fiqh of Social Media – Part 1: Dealing with Doubtful Matters

By Dr. Mohannad Hakeem

Social media brings with it many complexities when it comes to interactions between people. Muslims are no exception, and the halal/haram set of questions in this regard are endless. Youth groups in my area asked me for advice and clear guidelines for gender interaction – in person or when using group chat apps (whatsapp, GroupMe, and the like). Questions that were asked included:

social media

  • Is it permissible for Muslim men and women to communicate on the same group chat, and to what extent?
  • What are the kinds of words and messages that are permissible? In other words, what is an acceptable tone in this form of communication?
  • Is it ok to send emoticons and memes to express one's emotional status, and to what extent? [by emotional I don't necessarily mean “love” but rather happiness, sadness, surprise, etc.]
  • Should there be any limit or curfew on when to send instant messages or use the service?

Clearly, for some readers, just the idea of bringing up this topic would make them immediately label me as well as the questioner as being strict, fanatic, or having a backwards mentality. For those readers I gently advise – stop reading now, this discussion is not meant for you. This article is directed towards muslim activists, who are, by definition, supposed to follow the rules and regulations of Islam, especially when it comes to working for the sake of Allah and in a Muslim environment. They are expected to ask about or research the rulings (fatwa) towards certain issues without “shopping” for a fatwa that customizes Islam to their lifestyle; rather, they are expected to customize their lifestyle to follow the Qur'an and Sunnah.

Doubtful Matters

On the other hand, this article does not address the halal/haram aspects of group chats. I am in no way qualified to answer this question; however, I will try to “decipher” the problem and help the reader see it from different angles. Actually, if there was a clear answer that such a thing is halal or haram, then I assume very few people would ask about it to begin with. It is one of those grey areas that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) mentioned in his famous hadith, narrated by Nouman bin Bashir:

“The permissible matters in Islam are clear, and the unlawful matters are clear, but between the two of them are doubtful matters about which many people do not know…” [Bukhari & Muslim]

So, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) mentioned that many people do not know and cannot differentiate in doubtful matters, but the same statement suggests that some people do know about these matters. I will try to shed some light on these doubtful matters when it comes to group chats, while trying my best not to give a fatwa or even a personal opinion.

Ibn Taymiyyah (may Allah have mercy on him) has a beautiful statement:

“إن السلف لم يطلقوا الحرام إلا على ما علم تحريمه قطعا”

“The salaf (righteous predecessors of the Muslim Ummah) avoided calling anything haram except on known matters that were clearly and explicitly mentioned.”

What is the practical implication of this? The scholars used to answer most of their questioners by: “Do this” and “Don't do that”, because this is what matters at the end. The essence of your question should be an action item; you are expected, the moment you gain any new knowledge, to use it as an FYA (For Your Action) and not only (For Your Information). My dear brother/sister, let's hold off on our endless halal/haram discussion and focus on the action items.

Omar Bin Khattab: Beyond the Halal/Haram Paradigm

When Omar Bin Khattab was the Caliph of the Muslims, an interesting matter happened that relates to the halal/haram discussion. He sent a letter to Huzaifa bin Al-Yaman after appointing him as a Wali on Al-Madaen (a city in Iraq). Huzaifa married a lady from the people of the book (Christian or Jewish, according to some narrations). Omar asked Huzaifa to divorce her; Huzaifa replied that he will not do so until Omar says clearly if what he did was halal or haram.

Omar replied back by saying:

“It is indeed permissible to marry from the people of the book, but their women are more eloquent in speech and hence more deceitful”.

Other narrations quote Omar saying:

“They are more attractive than Arabian women, and this might cause other men to follow your example and stop marrying from the Arabs.”

A third narration mentions a further elaboration to Omar's viewpoint:

“Because I am afraid that you may marry a prostitute from amongst them.”

He understood that the Qur'an restricted such marriage to those women who are chaste from among the people of the book, as in [5:5].

What does this teach us? Omar was issuing a “presidential mandate” from his position as the Amir of the believers, not a fatwa. He was a visionary leader who understood the social consequences that may result when a leader like Huzaifa performs a controversial action, even if it was halal. He definitely has the authority to command someone, especially a “Muslim activist” and a role model like Huzaifa. It is worth mentioning here that Omar's statement should not be understood as a “generalization” towards all women from the people of the book, since the narration clearly mentions the historical context in which it was used.

Following the footsteps of Omar raḍyAllāhu 'anhu (may Allāh be pleased with him), any Muslim leader is allowed, at least theoretically speaking, to instate by-laws or regulations that may limit the “freedom” of his/her volunteers. The details of the decision making mechanism are beyond the scope of this article.

What are the factors that should be considered before creating those by-laws for group chats? And to what extent is this issue problematic (a doubtful matter) or obvious (clearly halal or haram)? What is the best way to describe this topic through the lens of the book of Allah and the general guidelines of Islam? This will be discussed in Part 2 insha'Allah.

Br. Mohannad Hakeem holds a PhD in Mechanical Engineering; he is a full time research engineer at Ford Motor Company. He authored more than 10 technical papers and 25 patents. In addition, he is a youth mentor, public speaker, and an activist based in Dearborn, Michigan.  Between 2002-2005, he provided content management support to major Islamic programs at Iqraa Channel in Beirut, Lebanon. A frequent contributor to aboutislam.net Sharia section, he enjoys writing and speaking about the tafsir of the Qur'an, Islamic history, seerah, and the fiqh of activism. He invites his audience to view Islam in 3D, and understand it in a holistic way that doesn't contradict but rather compliments with their professional life and secular education.  www.mohakeem.com 
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Saturday, March 19, 2016

The Ruling on Selling Imitation Goods

The Ruling on Selling Imitation Goods 

Shaikh Salih al-Fawzan hafidhuhallah:

Question: He says oh Virtuous Shaikh (may Allah facilitate for you): what is the ruling on buying and selling imitation goods like watches, pens, and other than that?

Answer: “You notify regarding it. There is no preventative for you to sell it or buy it. However, inform that it is an imitation and not an original and that its price is cheaper than the price of the origin. As for those who cheat the people and sell it as if it is an original and take the price of the original and it is an imitation, then this is cheating. When the Prophet (ﷺ) said:

من غشنا فليس منا

Whoever cheats us is not one of us

[Saheeh Muslim]

If the buyer does not know, then clarify to him and so he see it as an imitation. So he does not take it thinking it was an original and pays a high price and [the seller] exploits his [the buyer’s] ignorance. This is not allowed. This is cheating”.

Tafseer Surah al-Hujaraat no. 68 starting at the 50 min found here: http://bit.ly/1Vp96Um

The Ruling on Having Oppositions and Evil in the Cell-phone

The Ruling on Having Oppositions and Evil in the Cell-phone

Shaikh Salih al-Fawzan

Question: This questioner says: some of the youth have cellphones and they fill it with oppositions and evils like songs, musical instruments, and prohibited pictures. So what is your guidance for the likes of these people? May Allah bless you

Answer: “If these people are older, then it is upon them to fear Allah and repent to Allah from this action. And that they purify their cellphones from these affairs, from these evil ideas, and this amusement and game. If they are young, then it is upon their guardians to protect them from it. [For the guardians to] prevent them from this harmful amusement and from this action which will harm them in the future”

وجود المخالفات والمنكرات في الجولات.


هذا يقول: بعض الشباب لديهم ظاهرة في الجوالات، أنهم يملئونها ببعض المخالفات، والمنكرات كالغناء والمعازف والصور المحرَّمة، فما هو توجيهكم لمثل هؤلاء-بارك الله فيكم-؟

الجواب: هؤلاء إن كانوا كبارًا فعليهم أن يتقوا الله، وأن يتوبوا إلى الله من هذا العمل، وأن يُطهروا جوالاتهم عن هذه الأمور، وهذه الأفكار السيئة، وهذا اللهو واللعب، وإن كانوا صغارًا، فعلى أوليائهم أن يصونوهم منها، وأن يمنعوهم من هذا العبث الضار، ومن هذا العمل الذي يكون ضرره عليهم مستقبلاً.


Friday, March 18, 2016

Every Mother (Woman) Must Dedicate Herself

Every Mother (Woman) Must Dedicate Herself

“A woman, first and foremost, needs to be righteous herself, so that she can be a good example for her daughters…

A woman should train her children properly, for her children represent the men and women of the future. In the earliest stages of their development, it is the mothers that human beings learn from. If she is a good mother, good in her manners and dealings and good in the way she brings up her children, then those children will take after her and contribute positively to the betterment of society.

Every mother, then, must dedicate herself to training her children, and if she cannot undertake their training on her own, then their father or another guardian – for example, a brother or uncle, if their father is dead – should help her to raise them.

A woman should not yield to difficult circumstances, feeling that she cannot change her situation or her family’s situation for the better.”

– Shaykh Ibn ‘Uthaymeen
[The Islaamic Awakening (p. 223 & 229)]

Explanation of Soorah Al-Ikhlaas (Purity of Faith)


Soorah Al-Ikhlas literally means: The Chapter of Purity, Sincerity, and Unity of Allaah. It is equal to one third of the Quran. In this chapter, Almighty Allah Says (what means):

{Say: 'He is Allah, [who is] One.

Allah, the Eternal Refuge.

He neither begets nor is born.

Nor is there to Him any equivalent.} [Quran: 112:1-4]

1. Whatever the Messenger of Allah sallallaahu alayhi wa sallam brought with him, that alone is real. It is obligatory to obey it and forbidden to deviate from it as it is the Straight Path which has no curves.

2. The Straight Path is only one and whoever deviates from it strays onto the wrong path, innovation and injustice. Almighty Allah commands in the Quran (what means): {And [moreover] this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way…} [Quran 6:153]

3. The Straight Path is that of the Ummah (Muslim Nation) which lies in between two extremes. Hence, we supplicate in every Rak'ah (unit of prayer) with what means: {Guide us to the Straight Path} [Quran 1:6] that Allah may guide, support and help us to obey Him and keep us steadfast on His Path. This is the Path of those who were favoured by Allah: the Prophets, the truthful, the martyrs and the righteous, and these are the finest possible company.

4. The Concept of Tawheed (The Oneness of Allah the Almighty) has been explained in Soorah Al-Ikhlas by separating and purging it from Shirk (Associate anything with Allah).

5. Imam Ahmad may Allah have mercy upon him narrated that Ubayy Ibn Ka'b may Allaah be pleased with him stated that the polytheists once asked the Prophet sallallaahu alayhi wa sallam saying: “O Muhammad! Tell us about the genealogy of your Lord” whereupon Allah revealed this chapter.

6. From authentic Prophetic sayings, it is proven that this chapter is equal to one third of the Quran. The substance of the statement of Ibn 'Abbas, may Allaah be pleased with him is that the Quran consists of three fundamental objectives:

a) Commands and prohibitions which contain laws and practical ways. These form the subject matter of the science of Fiqh (jurisprudence) and Ethics.

b) Tales and narratives which include the stories of the Prophets and Messengers of Allah, may Allaah exalt their mention, and their communities, the punishments and disasters which befell those who resisted and denied the Messengers of Allah, and also the promises, rewards, warnings and types of doom that come from Allah.

c) Knowledge of Tawheed and the description of those matters which relate to the Names of Almighty Allah and His Attributes, which to have faith in is obligatory upon the servant of Allah (i.e. each Muslim). This has precedence over the first two.

Soorah Al-Ikhlas contains the third objective and a general description of it. Thus, it is correct to say that it is equal to one third of the Quran.

7. This chapter contains, comprehensively, the knowledge of Tawheed and its principles, which form the essence of the belief in Almighty Allah. Allah's command (what means): {Say: 'He is Allah, [who is] One} [Quran 112:1] negates partnership with Him in every sense, whether it concerns His Self, His Attributes or His Actions. It also demonstrates the distinctiveness of Allah in His Perfection, Magnificence and Majesty. The word Al-Ahad (the One) is not used in affirmation for anyone besides Allah, since Ahad is more emphatic than Waahid.

8. Ibn 'Abbas, may Allaah be pleased with him, explained the verse: {Allah, the Eternal Refuge}[Quran 112:2] as: “The Chief who is the finest in His Nobility, the Great One who is the finest in His greatness, the Tolerant One who is finest in His toleration, the Omnipotent who is the finest in His omnipotence, the All Knowing who is the finest in His knowledge, and the Self who is perfect in all types of nobility and greatness - that Self is only Allah - the most Revered and the most Powerful, to whom all creatures turn for all their needs and actions. He alone has these qualities for they do not apply to anyone but Him. No one is equal to Him and no one is like Him.

9. Affirmation in His Oneness negates all forms of polytheism and similitude. Affirmation of all the meanings of As-Samad (the Eternal Refuge) includes all the noble Names and the most exalted Attributes. This is the Tawheed of Affirmation.

10. The Tawheed of Purity is in the verse (what means): {He neither begets nor is born, Nor is there to Him any equivalent.} [Quran: 112:3-4] This statement can also be understood from the general statement: {Say: 'He is Allah, [who is] One.} [Quran 112:1] Nothing came out of Him nor did He come out of anything. He has no equal, no likeness and no similarity.

11. The concept of Tawheed dominates this chapter. The affirmation of Oneness for the Lord is in total and absolute contradiction to all forms of polytheism. His character of being: {Allah, the Eternal Refuge} [Quran 112:2] proves all His Attributes: that He cannot suffer from any defect, that He has no father or son, which is an implication of Him being in no need, and that all is in need of Him, as well as negation of any equal, which includes negation of similarity, resemblance and likeness. This chapter includes all of these matters and is, therefore, rightly deserving of being called equal to a third of the Quran.

Thursday, March 17, 2016

Hold That Tongue!


Out of the several ways people harm each other, the harms of the tongue are the most widespread. Harming others by one's tongue is a heinous act that can only be committed by evil people or those who have given in to the evil whispers of Satan.

Some of the evils of the tongue that we have been warned against in the Quran and Sunnah (Prophetic tradition) are as follows:

• Backbiting

It was defined by the Prophet, sallallaahu ‘alayhi wa sallam, as: “Mentioning your brother in his absence with that which he hates.” [Muslim]. It is one of the major great sins, Allah The Almighty Says (what means): {“O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother You would hate it (so hate backbiting).”}[Quran, 49: 12]. It is not only an action performed by the tongue, but it could be an indication of the eye or any signal or gesture which indicates mockery without the person noticing.

There are many reasons behind such an evil deed like satisfying one's hatred towards others, envy, arrogance, heedlessness, and forgetting that Allah The Almighty is an Ever Watcher over us.

The cure for the evil habit of backbiting is for the perpetrator to know that he is subject to the wrath of Allah The Almighty; his rewards will vanish as a result of backbiting, because it goes to the one he transgressed against. He should think about his own shortcomings and faults, and busy himself in reforming them. He should not do what he would hate others to do against him, and he should spend his time fruitfully engaged in acts of obedience. He should regret acts of backbiting that he may have done before and repent to Allah The Almighty sincerely.

• Talebearing

This is conveying what people say about one another with the intention of causing corruption between people; it causes ties between kinship to break and spreads people’s secrets. Allah The Almighty Says (what means): {“A slanderer, going about with calumnies.”}[Quran, 68: 11].The Prophet, sallallaahu ‘alayhi wa sallam, said: “No talebearer will ever enter into Paradise”.

• Spreading people’s secrets

This harms others and it is a form of transgressing against people’s rights. The Prophet, sallallaahu ‘alayhi wa sallam, said: “If a man tells something, then starts looking around (to make sure no one can hear him), his speech will be a trust (in confidence).”[Abu Daawood].

False testimony

This is one of the great major sins, as the Prophet, sallallaahu ‘alayhi wa sallam, said: “Shall I tell you about the most grievous kinds of major sins?” It was said, “Yes, Messenger of Allah.” He said: “Associating deities with Allah in worship, unkind treatment to parents, (he sat erect after he had been reclining) and false testimony.He kept repeating the last phrase until the audience wished he would stop”.[Al-Bukhari, Muslim].

• Slandering

Those who do this are cursed in this life and the Hereafter, Allah The Almighty Says (what means): {“Verily, those who accuse chaste women, who never even think of anything touching their chastity and are good believers ـ are cursed in this life and in the Hereafter, and for them will be a great torment”}[Quran, 24: 23]

• False oaths

Ibn Mas’ood, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “He who swears falsely to usurp some of his brother’s wealth will meet Allah while He is Angry with him” and he recited (what means):{“Verily, those who purchase a small gain at the cost of Allah's Covenant and their oaths, they shall have no portion in the Hereafter (Paradise). Neither will Allah speaks to them nor look at them on the Day of Resurrection nor will He purify them, and they shall have a painful torment.”}[Quran, 3: 77] [Al-Bukhari, Muslim]

The Prophet, sallallaahu ‘alayhi wa sallam, also said: “He who knowingly insists upon giving a false oath in order to usurp some of his brother’s wealth, Allah will make Hell his abode and forbid him from entering Paradise.” A man said, ‘Even if it was a little thing?’ He, sallallaahu ‘alayhi wa sallam, replied: “Even if it was as little as a Siwak (wooden tooth brush)”[Muslim].

Wearing a Coat Over the Jilbab

The Ruling on a Woman Wearing a Coat Over the Jilbab 

Shaikh Salih al-Fawzan

Question: May Allah be good to you. I have another question: Is it allowed for a woman to wear a coat over the jilbab knowing that she will go out in a condition of necessity and severe cold?

Answer: “What is important is that a woman covers herself when leaving and cover herself completely. Nothing should be apparent from her by using any covering or clothing. What is important is that she covers herself. As for the details of the clothing, then this returns to the conditions of the women and to the need of the women. Nothing is prohibited except for the clothing which is for men. She does not wear the clothing of men. She only wears the clothing of women. The Prophet (ﷺ) said:

لعن الله المتشبهات من النساء بالرجال ولعن الله المتشبهين من الرجال بالنساء

The Messenger of Allah (ﷺ) cursed those men who are effeminate, and women who imitate men.
[Bukhari and Muslim]

So it is not allowed for one gender to resemble another. Everyone has a clothing. The men have their clothing and the women have their clothing. Yes”.


Wednesday, March 16, 2016

Accusing chaste women of adultery


Allaah Almighty Says in the Noble Quran (what means):

"The [Unmarried] woman or [unmarried] man found guilty of sexual intercourse— lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion [i.e. law] of Allaah, if you should believe in Allaah and the Last Day. And let a group of the believers witness their punishment. The fornicator does not marry except a [female] fornicator or polytheist, and none marries her except a fornicator or a polytheist, and that [i.e. marriage to such persons] has been made unlawful to the believers. And those who accuse chaste women (of adultery) and then do not produce four witnesses — lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient. Except for those who repent thereafter and reform, for indeed Allaah is Forgiving and Merciful." [Quran 24: 2-5]

Islamic law (Sharee'ah) prescribes a very heavy penalty for adultery. However, Islam does not legislate such a penalty without first putting in place sufficient legislation that protects people against falling in sin. It also ensures that the punishment is not enforced except in cases where there is certainty about the offence and its perpetrators. Islam is a complete code of living that is not based on punishment. Its basis is to provide all that promotes a clean and morally pure life. If some individuals then abandon such a clean and easy life in order to deliberately submerge themselves into filth, they incur such heavy penalty.

In the case of adultery, Islam requires four witnesses to testify that they have seen the offence, or else, a clear and confirmed confession by the perpetrators.

It may be suggested, then, that the punishment is unreal and unenforceable, which renders it ineffective as a deterrent. Punishment is not the basis of the Islamic approach; its basis is prevention, education and cultivating people’s finer feelings and consciences so that they refrain from even contemplating this offence.

Imaam Maalik, may Allaah have mercy upon him, narrated that a man confessed to fornication in the time of the Messenger of Allaah, sallallaahu alayhi wa sallam. The Messenger of Allaah, sallallaahu alayhi wa sallam, called for a whip, and he was brought a broken whip. He, sallallaahu alayhi wa sallam said: "Above this," and he was brought a new whip whose knots had not been cut yet. He, sallallaahu alayhi wa sallam said: "Below this," and he, sallallaahu alayhi wa sallam was brought a whip which had been used and made flexible. The Messenger of Allaah, sallallaahu alayhi wa sallam, gave the order and he was flogged. Then he, sallallaahu alayhi wa sallam said: "O people! Observe the limits of Allaah. Whoever has committed any of these ugly things (adultery or fornication) should cover them up with the veil of Allaah. Whoever reveals to us his wrong action, we shall perform what is in the Book of Allaah against him (i.e. the prescribed penalty)."  [Maalik]

Prescribing a very harsh punishment for adultery is not sufficient, on its own, to protect the Muslim community and ensure the purity of its atmosphere. Therefore, a supplementary order is given to isolate the adulterers from the rest of the Muslim community. It goes further to remove the air of the offence from the Muslim community, prescribing a heavy punishment for those who accuse chaste women of adultery without providing firm evidence in support of their accusation. Allaah Almighty Says in the Quran (what means):

“And those who accuse chaste women of adultery and then do not produce four witnesses — lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient. Except for those who repent thereafter and reform, for indeed Allaah is Forgiving and Merciful".” [Quran 24: 2-5]

Allowing people to accuse chaste women, whether married or not, without a clear proof means that people could always make up such accusation, fearing no repercussion. This means that the Muslim community finds itself with a stained reputation. Every individual is threatened with false accusation. Every man suspects his wife, and every wife suspects her husband, and people doubt their legitimacy. In such an intolerable state of doubt and suspicion, every family is undermined. Moreover, when such accusations are frequently made, those who steer themselves away from adultery will begin to think that the crime is common in society. Thus, people begin to think about adultery in a different spirit, with its ghastly nature sounding less ghastly as a result of its frequent mention. Those who would not have contemplated it at all may begin to think of doing so, feeling that many others are doing it.

Thus, in order to protect people’s honor and their suffering from suspicion as a result of uncorroborated accusations, the Quran prescribes for false accusation a punishment that comes close to that of adultery. The punishment is flogging with 80 stripes, rejecting their testimony in any case or situation, and giving them the label of transgressors. The first part of the punishment is physical, while the second is moral. It is sufficient that the accuser is deprived of the right to testify, and considered deceitful. The third part of the punishment is a religious one. The one guilty of false accusation is following a line that deviates from that of faith. The only way to protect himself from such punishments is that the accuser should provide four witnesses who have seen the offence being committed, or three alongside him if he himself has seen it.

It is agreed upon by Muslim scholars that for adultery (or fornication) case to be authentically proven, four witnesses must simultaneously see, by their own eyes, the man's sexual organ inserted in the woman's sexual organ. Only when these four witnesses give such testimony is the accusation proved and the punishment of adultery (or fornication) is enforced on the perpetrators.

Such restrictions are set forth by Sharee'ah in order to limit to the least minimum the possibility of falsely accusing chaste women of adultery (or fornication), which leads to social and psychological troubles for the accused women. Even when such a sin –adultery (or fornication) - is committed, such restrictions laid by Sharee'ah will guarantee the suppression of the crime and prevents its spread among the people, which contaminates the morally pure Muslim community. 

Remedies for the heart are within the Quran


Allaah Almighty Says in the Quran (what means): “We send down of the Quran that which is healing and mercy for the believers.” [Quran 17:82] And also (what means): “O mankind! There has come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.” [Quran 10:57]

It is narrated on the authority of An-Nu'maan Ibn Basheer may Allaah be pleased with him who said : "I heard the Messenger of Allaah sallallaahu alayhi wa sallam say : "That which is lawful is plain and that which is unlawful is plain and between the two of them are doubtful matters about which not many people know. Thus, he who avoids doubtful matters clears himself in regard to his religion and his honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly, every king has a sanctuary, and truly Allaah's sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if it be whole,all the body is whole  and which, if it be diseased, all of it is diseased. Truly it is the heart." [Al-Bukhaari and Muslim]

Diseases of the heart are a mixture of suspicions and lusts which can lead our souls into turmoil and despair. However, Allaah Almighty has provided us with a special prescription that will cleanse and heal our diseased hearts: The Quran.

The Quran provides the healing for many types of ailments:

1.     It contains proofs and clear evidences which separate right from wrong.

2.     It adequately and clearly negates our doubts.

No book on this earth other than the Quran provides such comprehensive proofs and testimonies in relation to exalted matters of monotheism, confirmation of Allaah’s attributes, the Day of Judgment, Prophethood and refutation of incongruous doctrines and degenerate opinions. 

Although the Quran offers a genuine cure for the evils of suspicions and doubts, its benefit depends to a large extent on comprehending its essence and purpose. Those who are blessed with such faculties would have the ability to distinguish between right and wrong, as clearly and easily as they can distinguish between day and night.

They would know for certain that all other knowledge and concepts prevailing among people are either traditions or false presumptions; however fanciful and appealing they may appear, these would be unable to offer a substitute for the Truth or genuine matters as encapsulated in the Quran and would provide no benefit.

The Hadeeth (narration) of Prophet Muhammad, sallallaahu alayhi wa sallam compares the futility of such efforts to: “Inferior camel’s meat on top of a rough mountain, neither the hill is easy to climb nor the camel is healthy enough to get down the hill.” [Al-Bukhaari]

In fact, the knowledge obtained by theologians could be found in the Quran with a much better elaboration and explanation, for the theologians are inclined to affectation, wordiness and perpetuating perplexity. They assume that their attitudes help in refuting suspicions and doubts, but contrary to their presumption, these suspicions and doubts are better served by their efforts. If healing and guidance, knowledge and certainty could not be obtained from the Quran and the teachings of Prophet Muhammad sallallaahu alayhi wa sallam it would be impossible to obtain them from the utterances of those perplexed skeptics.

The Quran draws its ability of healing the diseases of lusts by its wisdom and fair exhortation, through the renouncement of earthly pursuits and the pursuance of the Hereafter. It draws upon parables and narrations containing lessons to be pondered. If the heart assimilated these qualities, it would certainly be inclined towards good deeds and renounce the evil ones.

The Quran also eliminates spiritual diseases which corrupt our intentions and prompt us towards ill deeds; hence the heart heals and returns to its normal nature, where its facultative and self-acquired deeds excel. The body also returns to its normal functioning by rejecting whatever contradicts the right guidance, just like an infant who accepts nothing but milk. In this course of affairs, the heart feeds on faith and the Quran which provides it with reprimands, consolidation, support, gladness, joy and invigoration to establish its authority, as a body is nourished by what develops and strengthens it.

The heart and the body would not flourish without adhering to the Quran. Even if they attained some of the desired results from another source, the attainment would be very minor and would not serve the purpose and desired end result. 

Tuesday, March 15, 2016

Your faith is your key to happiness


‘Aaishah, may Allaah be pleased with her, was once asked, “Who is the best of women?” She answered, “She who does not use foul language, who is unaware of men’s cunningness (so she does not become their rival), and whose heart is occupied with nothing but adorning herself for her husband and caring for her children.”  

Know, my dear sister, that believing in Allaah The Exalted is the essence of your happiness and the source of comfort and tranquillity. Indeed, misery, suffering, and constant agonies are caused by abandoning faith in Allaah The Almighty, and neglecting His remembrance, thankfulness to Him, and failing to fulfil the due rights of the acts of worship. Allaah The Exalted Says (what means): {“Those who have believed and whose hearts are assured by the remembrance of Allaah. Unquestionably, by the remembrance of Allaah the hearts are assured.” [Quran 13:28[H.S1
{“And whoever turns away from My remembrance – indeed, he will lead a depressed life, and We will gather him on the Day of Resurrection blind.”} [Quran 20:124]
A young Muslim immigrant to the USA narrates that he had worked for a wealthy businessman who owns companies there. Whenever this businessman passed by this young man, he would find him smiling and appearing happy, whereas, the employer was sad, worried and gloomy all the time. Once he asked the young Muslim man about the secret behind his smile which reflects happiness and joy. The young man simply answered him, “Because I am Muslim.” Then the businessman exclaimed, “Will I find this happiness that you feel if I embrace Islam?” The young man answered, “Yes.” Then he accompanied his employer to an Islamic Centre where he embraced Islam and then burst into tears. When he was asked about the reason why he was crying, he answered, “This is the first time in my entire life that I have experienced real happiness.” [Tareek As-Sa‘aadah (The Way to Happiness)]
A mother’s advice to her daughter
When ‘Awf ibn Muhallim al-Shaybaani, one of the most highly respected leaders of the Arab nobility during the Jaahiliyyah, (pre-Islamic era) married his daughter Umm Iyaas to al-Haarith ibn ‘Amr al-Kindi, she was made ready to be taken to the groom, then her mother, Umaamah came in to her, and advised her daughter saying,
My dear daughter, you are leaving the home in which you have been brought up and were raised, to a home which you do not know, and with a new companion who you are not accustomed to. By marrying you, he has become your guardian and superior. Therefore, be a slave to him and he will be a slave to you.  
My dear daughter, maintain these ten traits and he will always support you. As for the first and second trait: Be content in your life with him and be an obedient companion.
The third and fourth: Continuously be attentive to what his eyes fall on and to what his nose might smell. Do not let him behold you unattractive, and let him only smell pleasant scents from you.
The fifth and the sixth: Be attentive to the time of his meals, and be quiet during his sleep; for hunger is agitating, and disturbing one’s sleep arouses anger.
The seventh and eighth: Preserve his money, and look after his household and children, for guarding his money is a good characteristic, and looking after his household and children is a way of honoring him.
As for the ninth and tenth traits: Never expose his secrets or disobey his orders, for if you expose his secrets you will not be safe from his betrayal, and if you disobey his orders you will make him angry.
In addition, avoid expressing happiness while he is sad, or being gloomy while he is happy, for the first quality is an act of negligence, and the second displeases him.
Honor him the best you can, and he will honor you the best he can.
The more you agree with him, the longer he will stay in your company.
Know, that you will not attain what you aspire for unless you favor his contentment over yours, and his desires over yours whether concerning something that pleases or displeases you.
Steps to marital happiness
·        Remember that you are not a man:
Many wives face marital failure due to developing complexes about their femininity. Such women are not proud of their femininity, and do not acknowledge their husbands’ role of being in charge and their right to lead the family. Such women are paranoid, constantly feeling that their husbands are trying to subdue them and exercise their masculinity over them. Consequently, such a wife will try to prove that she is equal to him. These poisonous beliefs will ruin their lives and turn it into a living hell. 
Such a woman should know that men and women complete one another; men enjoy the qualities that women lack, and similarly, women enjoy the qualities that men lack. Men’s right to take charge over women does not mean humiliation or suppression; rather, it means leadership, responsibility, wisdom, compassion, mercy and affection. By virtue of man’s right to take charge, he can take his wife through their life journey tosafety and happiness.
·        Search for the positive side:   
Many wives do not feel happy in their marriages because of their negative perspective of their husbands; they only see their flaws and defects. Their husbands might have countless good qualities that surpass their defects, but their melancholic perspective of their life blinds them from such good traits, thus she is only able to see her husband’s weaknesses.
A wise wife should look for her husband’s positive traits, enumerate them, try to foster them and praise him for them. Moreover, she should be patient with his flaws and defects, and try to overlook them. Were she to confront her husband’s abuse with kindness, it would deeply affect him and perhaps drive him to change his bad behavior with her, and replace his flaws and defects with positive qualities.
·        Make sure of your husband’s love for you:
Verifying your husband’s love for you is essential for the wife to attainmarital happiness. On the one hand, a husband should affirm his love for his wife from time to time. On the other hand, a wife should remind herself of her husband’s love for her and try to find reasons which could verify that love; the first of which was his proposal to marry her in the first place which proves his attraction towards her and his love for her. Besides, the fact that he is still married to her also indicates this. Add to that, the fact that he financially supports her, tends to her, cares for her, and feels protective jealousy over her. All this highlights his love for his wife.
·        Your happiness lies in your contentment:
How many women have deprived themselves of attainingmarital happinessbecause of wishing for what others have? The wife pushes her husband to satisfy her desires by providing her with luxuries that are not necessary at all, knowing that he cannot afford that. On seeing her husband unable to provide her with what she wants, she loses respect for him and sees him as a lazy and passive person.
If such a wife were to judge her life fairly, she would have seen countless positive points and the bright side of the pages of her life, that can guarantee her happiness if she is content with the blessings that Allaah The Exalted has bestowed upon her. In the past, the Muslim wife would stand at her porch bidding her husband farewell, as he went to work and remind him, “Fear Allaah The Almighty, and beware, beware of bringing back home anything that is unlawful; we can endure hunger, but we can never endure Hell.” It is worth mentioning that a happy person is not he who gets all that he wishes for; since one’s desires cannot be fully satisfied, and wishes continue until the last breath. Actually, true happiness is found in contentment.

Thursday, March 10, 2016

# What is the Language of the Jinn? – Shaykh Abdul-Azeez bin Baaz

What is the Language of the Jinn?
By: the Eminent Shaykh Abdul-Azeez bin Baaz


The questioner asks concerning the language of the jinn, O Eminent Shaykh?


That which is apparent is that they are like humans, in that they have various languages. Amongst them there is the English (jinn), amongst them there is the French, amongst them there is the American and amongst them there is the non-Arab and the Arab; (there are various) races amongst them. Because Allah has said concerning them:

“There are among us some that are righteous and some that are contrary; we are groups having different ways.”  (Al-Jinn 72: 11)

And they are upon different sects. He, Glorified be He, has said: “And some of us are Muslims and some of us are Qaasitoon (disbelievers).”  (Al-Jinn 72:14)

So they are of different groups and sects. Amongst them there is the pure and amongst them there is the impure. Amongst them there is the Jahmee (follower of the teachings of the Jahmiyyah), amongst them there is the Sunnee (follower of the Sunnah), amongst them there is the Raafidhee (from the extreme Shee’ah), amongst them there is the Christian, amongst them there is the Jew and amongst them there is other than that. (They are of) various groups and sects: “There are among us some that are righteous and some that are contrary; we are groups having different ways.”  (Al-Jinn 72: 11) His statement: “…some that are contrary…”, is general including (all) other groups.

Translated By: Raha Azeezuddeen Batts

Taken from : http://bit.ly/1TOqH94

Filed under: Jinn & Shaytan - The devils, Shaykh Abdul Aziz ibn Baz Tagged: mtws.org, Raha Batts

Wednesday, March 9, 2016

# Is it possible for Jinns and humans to be intimate together? – Answered by Shaykh Uthaymeen

Question: O noble Shaykh in Soorah Ar Rahman Allah says:

لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ
Untouched before them by man or jinn. (Soorah Ar Rahman 55:56)

Are Jinn able to be intimate with the women of this world?

Shaykh Uthaymeen: In Soorah Ar Rahman—as the questioner mentioned: (Allah said)

لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ
Untouched before them by man or jinn. (Soorah Ar Rahman 55:56)

This verse proves Jinn will enter paradise if they were believers; and this is the correct viewpoint. As for the disbelievers from the Jinn entering the fire, then this is agreed upon by the consensus. This is based upon the statement of Allah the Exalted:

قَالَ ادْخُلُوا فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِكُمْ مِنَ الْجِنِّ وَالْإِنْسِ فِي النَّارِ

(Allah) will say: “Enter you in the company of nations who passed away before you, of men and jinns, into the Fire.” (Soorah Al ‘Araf 7:38)

He asks is it possible for a Jinn to be intimate with a female from the humans, thus having sexual intercourse with her? Or is it possible for a male from the humans to have sexual intercourse with female Jinn?

The scholars say this is possible. It is possible for male Jinn to have sexual intercourse with a female from the humans and she will be aware of it. And likewise it is possible for a male from the humans to have sexual intercourse with a female Jinn and he will perceive this.

Translated by Rasheed ibn Estes Barbee
Posted from: http://bit.ly/1pyhOmX

Filed under: Jinn & Shaytan - The devils, Jinn Possession, Shaykh ibn Uthaymeen Tagged: mtws.org, Rasheed Barbee


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