Friday, March 31, 2017

Importance of Time in the Life of the Muslim

Everything, when lost, can be regained, except time. If it is lost, there is no hope to regain it. That is why time is the most precious thing that can ever be possessed in this life.

Islam is a religion that acknowledges the importance of time and appreciates its seriousness. Allah Almighty says (what means): {Indeed, in the alternation of the night and the day and [in] what Allah has created in the heavens and the earth are signs for a people who fear Allah.} [Quran 10: 6] Islam distributed its great acts of worship over the parts of the day and the seasons of the year to form an accurate, precise system that organizes the Islamic life and measures it with minutes, from the rise of dawn till sunset. Allah Almighty says (what means): {So exalted Is Allah when you reach the evening and when you reach the morning. And to Him is [due all] praise throughout the heavens and the earth. And [exalted Is He] at night and when you are at noon.} [Quran 30: 17-18]

Man's lifespan is his huge capital about which he will be asked on the Day of Judgment. He will be asked about how he spent it and how he dealt with it. It was narrated in Jami' At-Tirmithi that the Prophet, sallallaahu 'alayhi wa sallam, said: "The feet of a slave will not move on the Day of Judgment until he has been questioned about four things: his life – how he spent it; his youth – how he consumed it; his wealth – from where he earned it and how he spent it; and his knowledge – how he acted upon it."
Time has characteristics that are specific to it. They include the following:

- Its quick passage: Time passes like the clouds. No matter how long man lives in this life, his life is short, as death is the end of every living creature. When Nooh (i.e. Noah), may Allah exalt his mention, was asked: "O the longest living prophet, how did you find this world?" He said: "It is like a house that has two doors. I entered from one of them and got out through the other." This is what the Quran expressed, by mentioning one's regarding of his lifespan as short, upon death and on the day of Judgment. Allah Almighty says (what means): {It will be, on the Day they see it, as though they had not remained [in the world] except for an afternoon or a morning thereof.} [Quran 79: 46]

- Whatever goes by thereof does not return and cannot be compensated for: every day, hour, or moment that passes cannot be regained and thus cannot be compensated for. This meaning was expressed by Al-Hasan Al-Basri, may Allah have mercy upon him, when he said: "Every day calls, saying: 'O son of Adam, I am a new creation and I am a witness on your deeds, so take provisions from me for if I pass, I do not return until the Day of Judgment.'"

- It is the most precious thing that man can ever own: the preciousness of time is attributed to the fact that it is the container of all deeds. In fact, it is the real capital of man, whether the individual or the society. Time is not only gold as the common proverb goes, but it is more precious than gold, pearls, and coral. Time is life. Indeed, man's life is nothing but the time that he is given from the day of his birth till the day of his death. Al-Hasan Al-Basri, may Allah have mercy upon him, said: "O son of Adam, indeed you are nothing but some days…whenever a day perishes a part of you perishes." That is why we should be keen on benefiting from time. 'Umar ibn 'Abdul-'Azeez, may Allah have mercy upon him, said: "Night and day consume you, so consume them." Al-Hasan Al-Basri, may Allah have mercy upon him, said: "I saw a lot of people who were keener on their times than you are on your money." 'Umar ibn Al-Khattab, may Allah be pleased with him, used to hit his feet with his whip when night came and say to himself: "What did you do today?"

From among the blessings which many people are heedless and ungrateful about, and ignorant of its value, is the blessing of leisure. It is narrated on the authority of Ibn 'Abbas, may

Allah be pleased with him, that the Prophet, sallallaahu 'alayhi wa sallam, said: "There are two blessings that many people fail to make the most of: good health and leisure." [Al-Bukhari]

That is why the predecessors used to dislike for a man to be free and not preoccupied by the matter of his religion or the matter of his worldly life. 'Umar ibn Al-Khattab, may Allah be pleased with him, said: "I dislike that a man is free and not preoccupied by the matter of his religion or the matter of his worldly life."

There is no doubt that man loves life and loves to live long, and rather forever, if he can. Long life is considered one of the blessings of Allah Almighty, if one uses it in supporting the truth and doing righteous deeds. At-Tirmithi narrated that the Prophet, sallallaahu 'alayhi wa sallam, was asked: "Which among the people is best?" He said: "The one who lives a long life and does righteous deeds."

The truth is that the real life of man is not the years that he spends from the day of his birth till the day of his death. Rather, his real age is determined according to the good deeds recorded for him by Allah Almighty. 'Abdullah ibn Mas'ood, may Allah be pleased with him, said: "I never regretted something like I regretted a day whose sun has set in which my life decreased and my good deeds did not increase."


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Thursday, March 30, 2017

Utilizing the Children's Talent of Memorization

The child has a clean and pure memory which is not overloaded with problems or troubles like adults. At the same time, it is like an efficient and versatile sharp machine. The child rapidly memorizes and hardly forgets things he commits to memory at an early age. Thus, learning in childhood is faster and better preserved than at any other stage of the child's life. In order to know the best ways to utilize this talent, we ask the following question:

What should our children memorize?

Pondering on the condition of many Muslim children today, we will find many of them repeating songs and TV commercials and memorizing the names of football players. Memorizing the Quran and the Prophet's Hadeeths (narrations) is not included in their educational programs. When we blame fathers for this deficiency, some of them say that it is difficult for children to memorize the Quran and beneficial knowledge, if doing so is added to the oversized school curriculum that the child studies. Some others do not realize the great capabilities of the child's memory; hence, they do not utilize this talent in a useful way that enrich the mind of the child. Thus, his memory only stores the nonsense he sees on TV without control or censorship. We are dealing with a jewel that our children possess at the early stages of their lives, and it is our responsibility to utilize it in ways that benefit the child in this life and in the Hereafter. To put in order the things that the child should memorize, the priorities are as follows:

1- The Noble Quran: The reward for this is not limited to the children; it extends to the parents who help their children to learn the Book of Allah The Almighty. The Prophet, sallAllahu 'alayhi wa sallam, said: "Whoever reads the Quran, learns it and acts according to it will be made to wear on the Day of Resurrection a crown of light whose like is like the light of the sun and his parents will be made to wear two garments and the whole world is not as good as they are. They will ask, 'Why are we made to wear these?' They will be answered, "Because of your child learning the Quran." [Al-Haakim]

2- The Prophet's Hadeeth: Second to the Quran in importance are the Prophet's Hadeeths. The father or the educator chooses the sound Hadeeths which are short and easy to comprehend and which suit the age of childhood. For example, Rabee'ah ibn Shaybaan said that he asked Al-Hasan ibn 'Ali, may Allah be pleased with him, what he had memorized from the Messenger of Allah, sallAllahu 'alayhi wa sallam. Al-Hasan, may Allah be pleased with him, replied that he memorized his saying: "Give up what is doubtful to you for that which is not doubtful to you; for verily truth is peace of mind and falsehood is doubt." [At-Tirmithi] An anecdote narrated in this regard, i.e. children's memorization of the Prophet's Hadeeth, is about the daughter of Imaam Maalik, may Allah have mercy upon him, who committed his Muwatta' to memory. She stood behind the door during her father's class, and when she heard one of his students erring in a Hadeeth, she would knock on the door. Then, Maalik would take note and correct the student.

3- Athkaar and supplications: Supplications, for instance, include those said upon eating, entering the bathroom, sleeping, waking up, using means of transportation as well as the Athkaar of the prayer, which are said in bowing and prostration, as well as Athkaar of the morning and evening. The best way to make children memorize the supplications and daily Athkaar is that they watch and hear adults say them continuously at the proper time and learn them directly from the adults. Ibn 'Abbaas, may Allah be pleased with him, said, "I was in the house of my aunt Maymoonah when the Athaan was announced. The Prophet, sallAllahu 'alayhi wa sallam, went out for prayer, saying: 'Allahumma-ij'al Fi Qalbi Noora, waj'al-fi Lisaani Noora, wa min Amaami Noora, waj'al min Fawqi Noora, wamin Tahti Noora, Allahumma A'thim li Noora. (O Allah, provide me with light in my heart, light in my tongue, light in front of me, light above me, light below me, and strengthen my light.)'" [Ibn Khuzaymah]

4- Meaningful poetry and Islamic Nasheeds: The child may be allowed to memorize some meaningful poetry and short poems selected from genuine Arabic poetry. This will develop the child's eloquence and raise the spirit of enthusiasm in his soul towards religion, allegiance to Allah The Almighty, His Messenger, and the believers, and disassociation from others. The child should not be taught profligate and insolent poems as well as the cheap poetry that is prevalent in the present time. Educators may expose the children to the poetry of Imaam Ash-Shaafi'i, Mustafa Saadiq Ar-Raafi'i, Yoosuf Al-Qaradhaawi, and other collections of old and modern well-composed poetry.

There is no harm if the child memorizes some meaningful Islamic Nasheeds (songs) which entertain the souls due to their beautiful tune. This beautiful tone cheers up the soul and purifies it. It is also one of the interesting means through which we convey a moral value or a useful piece of information to the child. A child can memorize some quotations by the righteous predecessors that contain guidance to particular etiquettes, admonition or the like, such as admonitions of Ibn Mas'ood, may Allah be pleased with him. He said, "Whoever is given goodness, it is Allah The Almighty Who has given him; whoever is protected from evil, it is Allah The Almighty Who has protected him," and, "Nothing on the face of the earth is more entitled to be jailed for a long time more than the tongue," and other touching and sincere words.

When can the child memorize?

Specialists say that a child can memorize at the age of three, and the golden period is from five to fifteen. The best time for memorization during the day is the early morning after Fajr Prayer, provided the child is neither hungry nor full. This will sharpen the memory to acquire and comprehend knowledge.

Reward the child for memorization

The best motivation for the child to memorize is to reward him whenever he achieves some progress. He should be morally rewarded by praising him and encouraging him to recite what he memorized in family gatherings and before his friends. Also, he should be materially rewarded by giving him gifts or money as an award for his achievement. It is said that one day Salaah Ad-deen Al-Ayyoobi (Saladin) was walking among the soldiers in the battlefield and passed by a small boy reciting the Quran in the arms of his father. Salaah Ad-Deen admired his way of recitation, and thus, drew him close, assigned him a share of his special food, and allocated a piece of his garden for the child and his father. Also, the father of Ibraaheem ibn Ad-ham, may Allah have mercy upon him, said to him, "O my son, learn the Prophetic Hadeeth; whenever you hear and memorize one Hadeeth, I will give you one dirham." Ibraaheem said, "This was a reason that motivated me to learn the Prophetic traditions."

Keep the child away from obstacles of memorization

Obstacles of memorization include deep fear and forms of agitation and nervous tension. Acute psychological and nervous tension constitute an obstacle to sound thinking, and high agitation has a very harmful effect on the various mental functions and processes of the brain, such as understanding, remembering and thinking. In his book Ta'leem Al-Muta'llim fi Tareeq At-Ta'allum, Az-Zarnooji, may Allah have mercy upon him, said that the causes of forgetfulness are misdeeds, sins, grief, sadness for worldly matters, and plenty of business and occupations.

The father has to keep his child away from all forms of sins, whether attending them, watching them, or listening to them, let alone falling into committing them. According to Ibn Al-Qayyim, may Allah have mercy upon him, in his book Al-Jawaab Al-Kaafi, sins spoil the mind. The mind has a special light and that light will be turned off by sins. When this light is switched off, the formidability of the mind weakens and decreases.

A child should not eat excessively in a way that causes obesity, and hence, laziness, inactivity, and weak intelligence.

We should not forget to supplicate Allah The Almighty frequently that He The Exalted will grant our children the talent of memorization, understanding, knowledge, and working according to them, Aamen.


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Wednesday, March 29, 2017

How does a Husband Deal with the Differences that Occur Between His Mother and His Wife?


Questioner: I have a mother and she causes problems with my wife, what should I do?

Al-Albaani: I'm thinking about this question [and as to] what my answer should be—I'm not with you such that I can know how it is that you deal with your mother and how she deals with your wife, so that I can [then, based upon that] say in answer to your question that you should do such and such. I don't know what should be done.

But maybe you can bring to mind Allaah's Statement عز وجل, "And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, 'My Lord, have mercy upon them as they brought me up [when I was] small.'" [Al-Israa 23-24]

Maybe you interact with your mother the way your Lord has decreed in this aayah?

Questioner: Oh Shaikh …

Al-Albaani: I'm asking you but you're not answering, maybe you are doing what your Lord has decreed in this aayah?

Questioner: Yes …

Al-Albaani: So then what's the problem?

Questioner: The problem is that she is ignorant of the legislation and opposes it in my house and with my wife, and when … I'll give you some examples, O Shaikh …

Al-Albaani: No, we're not in need of examples. Is she, for example, more misguided than Aazar, [Prophet] Ibrahim's father?

Questioner: I don't know that story well, O Shaikh.

Al-Albaani: Don't you know that Ibrahim عليه السلام was the Khaleel of Ar-Rahmaan, and his father was a polytheist, and in the Quraan it mentions that he would [yet still] always admonish him by saying, "O my father! O my father! O my father!" "O my father! Do not worship the Devil!" [Maryam: 44]. So he was always gentle with him even though he was a polytheist—and no matter how ignorant, as you said, your mother is, she still, inshaa Allaah, is not a polytheist, so it is important that you are gentle in dealing with her, this is from one angle.

On the other hand concerning your wife, is she righteous, inshaa Allaah, and listens to what you say and obeys you?

Questioner: This is the other problem, she is also ignorant of some of the legislation.

Al-Albaani: Then how do you want me to give you an answer to a problem which is sitting between two? The first is to do with your mother and the other is connected to your wife—you find a solution to it according to what the legislation and sound reasoning together dictate.

Al-Hudaa wan-Noor, 437.

Filed under: Marriage Tagged: Al-Albaanee, Al-Albaani, Al-Albaany, albaane, albaanee, albaani, dispute, harmony, husband, marital discord, marriage, wife, الألباني
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Tuesday, March 28, 2017

How To Disbelieve In Taaghoot

The way of disbelieving in the Taghut is achieved with five things. These were mentioned by ash-Shaykh Muhamad bin 'Abdul bin Abdul Wahhab – may Allah have mercy on him – in a separate treatise. And they are:

  • Believing in the falseness of worshiping others besides Allah.
  • Leaving these [Taghuts] for those who are mixed in it.
  • Hating it [the Taghuts].
  • Making Takfeer of those who worship it.
  • Showing enmity towards those who worship it based on the ability and capacity.

One can refer to the books of 'aqeedah for the proofs for these points.

Filed under: 'Aqeedah
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Monday, March 27, 2017

Be a Positive Parent

Have you ever seen your father advising his younger brother to stop smoking?

Have you ever seen your father speaking with the seller about the incorrect scales?

Have you ever seen him participating in a religious competition?

Have you ever seen him preparing a thesis in his area of specialization?

Have you ever seen your father helping your mother arrange the house?

Have you ever seen him helping his neighbor carry the furniture?

Have you ever seen him participating in a game and winning the first position?

Have you ever seen him stopping his car after an accident to offer first aid or call an ambulance?

Dear educator, was your father positive?

Could you describe your feelings in each of these situations?

How did you regard your father in each of these moments?

Dear educator,

If you are a positive father, then your child will be positive.

If you are a negative father, then your child will be negative too.

Like Father Like Son

The general conditions of the Muslim Ummah (nation) implant negativity in our children, who hear nothing from their parents but complaints about the bad conditions of the Ummah and the supremacy of its enemies in addition to expressing displeasure with public services.

This makes the child think that everything is upside down and teaches him how to be a good complainer and causes loss of motivation.

The positive person is the one who enjoys a sense of calm, prudence, self-confidence and fairness in addition to openness, acceptance of new ideas, spirit of initiative and the ability to listen and engage in dialogue. The positive person feels that he is always capable of changing his life and believes that it is never too late; so, he never surrenders to despair.

In my opinion, the child's mentality and feelings are determined in accordance with the positive or negative tendencies of his family and its view of life. That is why we always confirm that upbringing is a serious process.

Ibraaheem, may Allaah exalt his mention, was positive and taught his son positivity:

Ibraaheem, may Allaah exalt his mention, rejected idolatry and confronted his father and people positively. He said to them (what means):

{O my father, do not worship Satan. Indeed Satan has ever been, to The Most Merciful, disobedient.} [Quran 19:44]

{"What are these statues to which you are devoted?"} [Quran 21:52]

{Uff to you and to what you worship instead of Allaah. Then will you not use reason?"} [Quran 21:67]

When his people tried to burn him, he was steadfast, brave and positive, so Allaah The Almighty saved him from the fire.

This father was positive when Allaah The Almighty commanded him to build the Ka'bah. He actively went ahead to implement the command and asked his son to help him. Of course, the child positively responded and started helping his father.

Allaah The Almighty Says (what means): {And [mention] when Ibraaheem (Abraham) was raising the foundations of the House and [with him] Ismaa'eel (Ishmael)} [Quran 2:127]

That is why Allaah The Almighty described this positive son Saying (what means): {And mention in the Book, Ismaa'eel. Indeed, he was true to his promise, and he was a messenger and a prophet. * And he used to enjoin on his people prayer and Zakaah and was to his Lord pleasing.} [Quran 19:54-55]

Some people may counter that these are the blessings of the Divine Revelation, and I agree. Indeed, these are the blessings of the Divine Revelation, but it is only sent down to positive people who have the ability to convey the Message of Allaah The Almighty perfectly.

A wonderful positive example:

Our righteous predecessors presented the best examples of positivity as shown in the following situation:

Mu'aawiyah ibn Qurrah, may Allaah have mercy upon him, said, "I was walking with Ma'qil ibn Yasaar and we passed by a harmful object on the road. Therefore, he removed it or put it away (positive action). Later, we passed by a similar harmful object and I put it away (positive reaction). He took me by the hand and said, 'O nephew, why did you do so?' I said, 'I saw you doing this, so I imitated you.'" [At-Tabaraani] [Al-Albaani: Hasan]

The child's personality is based on the parental role-model:

Indeed, dear educator, when the child sees that his father is negative, he will acquire this quality from him, because children imitate those who are around them in everything.
Children learn through imitation, since their ‎ability to ‎observe and imitate during this stage is wonderful. Scientists even describe it as a formation process in ‎accordance ‎with an example followed by the child. ‎Children learn speech ‎through imitation, listening and ‎observation. They also acquire their ‎tendencies in life and ‎learn the values and the right to choose, as ‎well as their ‎traditions, through imitation. In other words, children ‎learn from the behavior of those around them. Therefore, ‎we (educators and parents) should be more careful about our ‎actions and words because we are role models for our ‎children.‎

Let us give an example:

You entered with your child to a public place, and the person who was sitting next to you lit up a cigarette and its smoke started annoying you and your child.

If you are a negative father, you will keep silent and will not ask the smoker to stop. At this moment, your child will record this event and will never forget it.

In such a case, your child will learn negativity and indifference from you. So, when he grows up and sees the same wrong behavior, he will behave exactly as you behave in front of him unless someone else teaches him positive behavior.

On the other hand, if you ask the smoker to stop so as not to harm you, the child will learn this positive behavior and adopt it for the rest of his life.

This applies to all positive and negative behavior that happens in front of your child, who records everything and then plays what he recorded when he grows up. In such a case, it would be very difficult to change negative behavior into positive.

Imaam Al-Ghazzaali, may Allaah have mercy upon him, stated this fact saying,

The child is a trust in the hands of his parents, and his pure heart is an unblemished precious stone, free of any engraving or form. It is amenable to being engraved and molded in any direction. If it is trained and taught to be good, it will be raised upon this. Such a child will be happy in this world and the next, and his parents, teachers and educators will all share in his reward.

'Amr ibn 'Utbah drew the attention of the teacher of his children to this issue saying, "The first step towards correcting one's children is to start by correcting yourself, because they imitate you and consider whatever you do as good and whatever you leave as bad."

Dear educator, the positive father is a successful parent.

Children recognize this world through their eyes more than they realize it through their minds. Therefore, what they see is more influential than what they hear. They observe their parents and educators and prefer to imitate their behavior over responding to their orders.

It is a universal rule in upbringing that parents must behave in accordance with what they know, so that their children will benefit from what they say.

It is said, "Instruction at a young age is like engraving in stone."


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My Wife Hates My Sister


Whenever I want to see or visit my sister, my wife creates a fighting atmosphere; she is suspicious that my sister might ask me to do something against her (my wife). In fact, I swear to Allah that my sisters never talked against my wife, and I have clarified this several times to my wife, but she never listens or understands. She is not even ready to accept my sisters as guests in my home. She also frequently visits a female friend that I dislike without my permission. Please advise me with what the Shariah suggests.


Brother, may Allah bless your family and make them the jewel of your eyes. This is a test from Allah, and you need to witness that Allah is the Most Wise and that there is a great reason for what you are going through. When we face problems in life, whether it be marital issues or anything else, we have to return to Allah, the Most Merciful and seek help from Him. Nothing happens in the dominion of Allah unless there is a great wisdom behind it. People are a test for one another; for your wife to be good with you is a favor from Allah, as Allah, the Most High, said about Zechariah, peace be upon him: {So We responded to him, and We gave to him John, and amended for him his wife. Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive.} [Quran 21:90] Allah, the Most High, is the one who amended for him his wife, and it is because they used to hasten to good deeds and supplicate. Therefore, here are some of the things that you can do to face this test and be able to fix it by the will and help of Allah:

1- Repent to Allah, the Most Merciful, and increase in seeking forgiveness, as it relieves the person from all difficulties in this life and the Hereafter.

2- Seek the pleasure of Allah by increasing your good deeds. Allah, the Most High, says: {...And whoever fears Allah – He will make for him a way out
and will provide for him from where he does not expect...}
[Quran 65: 2-3]

3- Supplicate to Allah, the Most High. The hearts of all humans are under the control of Allah, the Most High. He alone can change the heart of your wife, so turn to Him and ask Him for help. So get up at night and pray and supplicate to Allah to make things easy for you and your wife.

4- Exert efforts to diffuse the reasons of enmity between your wife and your sister, discuss the matter with your wife, tell her that being kind to your sister is an order from Allah, the Most High, and that it is not conditioned by how kind she is to her, as the Prophet, sallallaahu alayhi wa sallam, said:

"The person who perfectly maintains the ties of kinship is not the one who does it because he gets recompensed by his relatives (for being kind and good to them); rather, the one who truly maintains the bonds of kinship is the one who persists in doing so even though the latter has severed the ties of kinship with him."  [Al-Bukhari]

5- Show by speech and actions to your wife that you understand her feelings and that you support her wholeheartedly but that you both need to be kind to others unconditionally, seeking rewards from Allah. So, basically, make your wife feel that you are on her side, and not against her and taking sides with your family. Instead tell her that you and her, as a husband and wife, need to please Allah by being kind to your relatives and hers.

6- Be kind to your wife's family so that she can return this kindness to your family.

7- Give your wife the attention she needs and treat her with good manners; this might encourage her to be kind to your relatives. What is between you and your wife is much greater; therefore, with intimacy and kindness to your wife, things can get better.

8- Increase your kindness to your sister by speech and actions to offset any bad feelings she gets from your wife. Do not force your wife to visit your sister; you visit and be kind to her.

This is a test from Allah to see how you will fulfill the obedience of Allah in your relationships. May Allah bless your family and make it easy for you.

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Pregnant and breast feeding women are exempted from Fasting - Sh Ghulam Mustafa Zaheer Ameenpuri

As usual, the women rights in Islam is echoed in almost every other aspect dealing with them. One has to have an open heart and mind to comprehend it. Allah in his mercy has waived or exempted the pregnant and breast feeding women from the obligation of fasting that was imposed even on jews and christians before in their respective era of prophets. This shows how much Islam cares for the woman's health and even her unborn or her infant. So In this article i will summarize and translate Shaykh Ghulam Mustafa Zaheer's short risalah on the aforementioned subject. 

It was narrated from Anas bin Malik that:

he came to Prophet in Al-Madinah when he was eating breakfast. The Prophet said to him: "Come and eat the breakfast." He said: "I am fasting." The Prophet said to him: "Allah, the mighty and sublime, has waived fasting and half of the prayer for the traveler and for pregnant and breastfeeding women."

[Ref: Sunan an-Nasa'i 2315; Imam an-Nasa'e has put this hadeeth under the chapter titling it as "Chapter: Fasting is waived for pregnant and breastfeeding women" and Imam Abu `Esa Tirmidhi graded this narration as good and Imam ibn Khuzayma has classed this as authentic in his book Saheeh (2044)] 

One of the senior companions of Prophet Muhammad , Ibn `Umar (may allah be pleased with him) was asked regarding a pregnant woman who fears for her unborn child (due to her fasting/staying hungry for a long while). Ibn `Umar said

"Ask her to abandon fasting and instead feed a poor person one mudd` (approx. half kilogram) of wheat (for per fast which she misses) 

[Ref: Sunan al-Kubra of Imam Bayhaqi 4/230 with an authentic chain. Also note how Islamic law stipulates that the compensation be in terms of aiding and benefiting the poor and needy instead of some other religions that either enforced its followers to offer a sacrifice or some meat to their Lords or to give that money to the head of the temple and etc.] 

Another woman asked Ibn `Umar regarding her fasting to which he replied 

أفطری، أطعمی عن کل یوم مسکیناً ولا تقضی." 

"Leave fasting and feed one poor person per day instead (as the messenger of allah commanded) and you do not have to make up your missed fasts later on" 

[Ref: Sunan Daraqutni (1/207; H: 2363) with an authentic chain] 

Nafi reports that one of Ibn `Umar's daughter was wedded to a Quraishi male and was pregnant. (During ramadan while fasting) she experienced thirst so Ibn `Umar commanded her to break her fast (for her and her child's need and safety) and instead feed a poor person "

[Ref: Sunan Ad-Daraqutni (1/207; H: 2364) with an authentic chain]

Ibn `Abbas explaining the verse 

وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ 

And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. [2:184] 

said : 

اثبتت للحبلی والمرضع

(The ruling of this verse) is established for pregnant and breast feeding women

[Ref: Sunan abi Dawood , 3217]

The successor (i.e. those who studied from the companions of the prophet) Sa`eed ibn Jubayr says regarding a pregnant or breastfeeding woman who fears for her child or her health (that will also affect her child) due to fasting ; that such a woman is to avoid fasting and instead feed a poor per fast and they don't even have to make up for their fasts later on 

[Ref: Musannaf `Abdur-razzaq 4/216 H: 7555; with an authentic chain] 

Conclusion (As per shaykh Ghulam Mustafa and those scholars who agree with him) : A pregnant woman or a breast feeding woman who fears for her health and her child's health or needs is exempted from fasting and she has to feed a poor person (approx half a kilo minimum of staple food like wheat etc) for every fast she skips and doesn't have to make it up later on either. 

Please note: This is one opinion and there is another opinion too that stipulates she has to make up for the fasts. Please see this link: and

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Questionable bank account



I live in Britain and I have put my money in a bank in Egypt (National Bank of Egypt) because I am planning to live there soon. This bank gives me an increase of money depending on how much they make every year. They don't give me a solid percentage. For e.g. this year I could get 10% and next year I could get 4% (this depends on how successful the business was, in which they used my money in). I asked the man who worked there whether this is Halaal or not he said it is Halaal because it is not a fixed rate. Also, I heard from a Shaykh that this is Halaal, but I still feel a little suspicious as Ribaa is a big sin in Islam. I want to be sure. Please give me a clear answer to my question. 



All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad is His slave and Messenger, may Allah exalt his mention as well as that of his family and all his companions.



First of all, you should know that it is forbidden to deal with any bank whose transactions are based on interest and usury. It is not permissible in principle to open a bank account with such banks be it a saving account, or a current account or else, as by doing so one is helping them to subsist. Allah Says (what means): {Help you one another in virtue, righteousness and piety but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment.}[Quran 5:2].



So it is forbidden to deal with a bank which deals with usury and interest except for a necessity, for example when there is no Islamic bank and one fears to lose his money, or that the customer has wages that he only could get through the bank. So in such cases it is permissible to open an account in the bank provided it is a current account without any interest.



If the bank does not allow other accounts except saving accounts, then it is permissible due to the necessity. In this case the customer takes the interest but he should not spend it on himself or on whomever he is obliged to spend for, rather he should spend it in the public interest [of the Muslims] or on the poor and needy people with the intention of getting rid of this money, and not with the intention of gifting it, as Allah is Tayyib (which implies purity) and He accepts only that which is pure.



What we know about the bank that you inquired is that it deals with interest and usury, so it is not permissible to take the interest whether its percentage is defined or undefined, as this is forbidden because the reality of the transaction between the bank and the customer is money lending and the contract is that of a loan contract. The client is the creditor and the bank is the debtor because the capital money is guaranteed by the bank, and the interest that the client takes is extra money on his capital money.



Taking extra money when giving a loan is a forbidden interest and this is included in the saying of Allah (which means): {Allah has permitted trading and forbidden usury.} [Quran 2:275]. In addition to this the Prophet, sallallaahu alayhi wa sallam, said "Allah has cursed the one who consumes Riba (i.e. usury or interest), the one who gives it to others, the one who writes it down and the one who witnesses it. He said: "All of them are equal in sin." [Muslim]



To conclude, we say that if this bank has an Islamic branch whose dealings are according to religious requirements and run by an Islamic committee, then it is permissible to take this profit and benefit from it from this Islamic branch as in such a case it is a result of a religious co-partnership or other religious transactions. 



Allah Knows best. 


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Islamization of knowledge


It is necessary to reform methods of thinking and build a genuine clear vision of its different stages. There is no field of science that cannot be regulated by the comprehensive Quranic perspective, which extends over all its core issues: goals, methods, facts and application.

With knowledge being directed towards the consolidation of power, hegemony,, egoism and transforming scientific accomplishments into weapons against mankind, rather than in his favor, giving an Islamic character to knowledge becomes even more important. It abides by the Quranic vision of the universe, life and the adoption of the framework set by Islam to regulate the scientific movement.

The focal points of the Islamization of knowledge

The Islamization of knowledge is based on the following focal points:

1- To practice knowledge-based activity (discovery, collection, composition and publication) from an Islamic point of view.
2- To contain all various theoretical and applied human activities and sciences so as to be formed within an Islamic framework.
3- To assure that the capability of the Islamic mind, thought and method keeps up with the needs and challenges of the Ummah (Muslim nation).

The necessities for the Islamization of knowledge

The need for knowledge to have an Islamic identity emanates from several necessities:

First: The necessity of creed

It is to surrender to Allah, the Lord of all that exists, submitting to His Will, Commands and Prohibitions in all affairs of life. To give an Islamic identity to knowledge in the creed requires:

1- To aid the Muslims all over the world to have a better and more correct understanding of Islam. Thus, being more convinced concerning the right of this religion to lead mankind.

2- To enable the Muslims to acquire the necessary material power to develop their civil life so that they may achieve a suitable position in this world. As a result, they will be capable of encountering the challenges imposed upon them by their enemies who desire that they remain underdeveloped and in poverty.

Second: The necessity of humanity

It is the endeavor to make the conscious believing person, who is able to resist all forms of rogue (and misleading) knowledge.

Third: The civic necessity

To protect present and future Muslims from getting dissolved in civilizations other than their own. The aim of giving an Islamic character to civilization is to restore the role of this Ummah in rebuilding the world through knowledge based on the guidance of Allah The Almighty.

Fourth: The scientific necessity

It is true that scientific activity, in its material aspect, has been established upon personal gains, ambitions, discovery and the pursuit of being distinguished. However, giving an Islamic character to it encourages scientific activity to flourish in discovering facts and established norms of the universe. Thus, the sources of power and energy that the Book of Allah The Almighty Referred to will be made evident. He The Almighty called upon the Muslims to extract them to provide mankind with good in abundance.

The role of the Muslim in utilizing the Islamic method for scientific means becomes more important in the age of mass communication, space exploration and computer science. Therefore, it is incumbent that the Muslims have a prominent role in the civil scientific renaissance. This role will establish the necessary base to achieve successive authority on earth and face the challenges of time provided that they endeavor on the basis of the Book of Allah The Almighty and the Sunnah of His Messenger, sallallaahu 'alayhi wa sallam.

This is the difference between the Muslim scientist and those who only seek to gain wealth and position. They make a mockery of their knowledge for the destruction of mankind rather than facilitating the means of life and pursuing happiness for all people.

Principles of the Islamization of knowledge

The principles of the Islamization of knowledge vary with the different variety of scientific fields. These principles include:

1- To believe in the Oneness of Allah The Almighty and reflecting this belief upon all aspects of thought and activity.

2- To believe that man is the vicegerent of Allah The Almighty on earth, and that He The Almighty Has Subjugated all things in it to his service.

3- To believe in Islam's comprehensive nature and ability to lead the world in all disciplines.

4- To believe in the general nature of Islamic facts in all times, places and associated people.

5- To believe in the necessary agreement of the Divine revelation with the mind.

6- To make Muslims mindful of their religion and their role in life.

7- To unify the concepts and methods of Islamic thought.

8- To encompass the Islamic heritage: The Quran, the Sunnah, the tradition of the Companions, May Allah Be Pleased with them and their followers from the two subsequent generations, May Allah Have Mercy upon them and the efforts of the scholars, thinkers and reformers of the Ummah.

9- To be up-to-date with the latest achievements of contemporary knowledge.

10- To renew the basic priorities of scientific research.

11- To compose scientific cadres and provide necessary technical, material and human resources.

12- To care for the role of knowledge, libraries and the Arabic translation of sciences that preceded us.

13- To encourage Arabic in the pursuit of scientific knowledge and giving importance to it because it will be the instrument of Arabic and Islamic thinking until it becomes the (universal) language of science.

14- The disciplining of scientific cadres, competent in more than one single foreign language, to be active elements in the effective transmission of (knowledge from) the developed Western civilizations.

15- To increase individual activity in this respect through investigating the intention of serving Islam and the Ummah in the educational process and performance of scientific research.

16- To provide the necessary resources to conduct scientific research and experiments and rewarding scientists in all scientific fields through the distribution of prizes and raising their financial status.

17- To encourage the excellent youth by investing in them and setting up long-term plans for them to be the scientists of the future.

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Sunday, March 26, 2017

The Ruling On He Who Says The Qurān Is Created

The 'aqīdah of Ahlu Sunnah Wal Jamā'ah is that the Qurān is the speech of Allāh and that it is uncreated. But what is the ruling on the one who claims it is created? Below I shall present some quotes from our Salaf in this regard:

1) Sufyān Ath-Thawrī said, "The Qurān is the speech of Allāh (azza wa jall) and he who says that it is created then he is a kāfir, and he who doubts in his kufr then he is a kāfir." [Abdullāh Ibn Al-Imām Ahmad in Kitāb As-Sunnaah, 20]

The likes of this statement has also been narrated from Abū Khuthaymah as is found in Sharh Usūl Iqtiqād Ahl As-Sunnah Wal-Jamā'ah, 265/2 the famous book of Al-Lālikāī.

2) Abū Bakr Ibn Ayyāsh Al-Muqri' (died 194h) the trustworthy worshipper, was asked about he who says the Qurān is created so he said "A kāfir, and he who does not say that he is kāfir then he is also a kāfir." Its chain is authentic and is found in As-Sunnah of Al-Lālikāī.

3) Ibn Hajr said in At-Tahthīb [303/2]: From Dāwūd Ibn Al-Hasan Al-Bayhaqī: It has reached me that Al-Halwānī* said, "I do not make takfīr of he who hesistates with regards to the Qurān." Dāwūd said: So I asked Salmah Ibn Shabīb (died 247h) about Al-Halwānī so he said: "He is to be thrown in Al-Hush. He who does not bear witness to the kufr of a kāfir then he is kāfir." Salmah Ibn Shabīb An-Naysābūrī (died 247h) was the Muhaddith of the people of Makkah.

Khatīb Al-Baghdādī also mentioned this in Tārīkh Al-Baghdād.

*Al-Halwānī is Abū Muhammad Al-Halwānī Al-Husayn ibn 'Alī Ibn Muhammad Al-Hathli Al-Khilāl.

4) Abū Zara'ah 'UbaydAllāh Ibn Abdil Karīm Ar-Rāzi (died 264h) said, "Whoever claimed that the Qurān is created then he is a disbeliever in Allāh Al-'Athīm, a kufr that takes one out of the millah, and he who doubts in his kufr from those that understand then he is also kāfir."

Abū Hātim Muhammad Ibn Idrīs Ar-Rāzi (died 277h) said exactly the same. Al-Lālikāī narrated all of it in As-Sunnah [2/176)]

5) Imām Ahmad in his reply about the Qurān said, "So it is the speech of Allāh not created, and he who says 'created' is a kāfir in Allāh Al-'Athīm and he who does not make takfeer of him is also kāfir." [Abū Ya'la in Tabaqāt Al-Hanābilah, 315/1. From Masrud Ibn Masurhad Al-Basrāwī]

Filed under: 'Aqeedah, Qur'an
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Maryam (Mary), Mother of Jesus


This is an article about Maryam, the mother of 'Eesa (Jesus), may Allah exalt their mention, whom Allah has chosen from among the women of the entire world. Many Islamic texts from the Quran and the Sunnah of the Prophet, sallallaahu 'alayhi wa sallam, praised her, honored her, and glorified her. It is an obligation on us to defend her and clarify her noble status because she is disrespected and dispraised in the media. 

As Muslims, we respect, honor, and hold Maryam, the daughter of 'Imran, may Allah exalt her mention, in high esteem. She was a chaste virgin and is the best of the women of the world
The Muslims respect and love her for many reasons, among which are the following:

• Allah praised her and described her as being pure and chaste; Allah says (what means): {And [the example of] Mary, the daughter of 'Imran, who guarded her chastity, so We blew into [her garment] through Our angel [i.e. Gabriel], and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.} [Quran 66:12] Indeed, Allah mentioned her and elaborated on the details of her story in many verses in the Quran.

• Allah has chosen her as the best of the women of this world; Allah says (what means): {(And [mention] when the angels said: O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds.} [Quran 3:42]

• Maryam, may Allah exalt her mention, was brought up in a pious and religious family like her mother, may Allah be pleased with her, who vowed to Allah to dedicate what was in her womb to His Services and to serve His Religion; Allah says (what means): {[Mention, O Muhammad], when the wife of 'Imran said, "My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing." But when she delivered her, she said, "My Lord I have delivered a female." And Allah was most knowing of what she delivered, and the male is not like the female. And I have named her Mary, and I seek refuge for her in You and [for] her descendants from Satan, the expelled [from the mercy of Allah]."} [Quran 3: 35-36]

Indeed, Allah accepted the supplication of the mother of Maryam as He appointed a Prophet, Zechariah, may Allah exalt his mention, to her care and service so that she would be brought up upon the Guidance of Allah. Allah says (what means): {So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, "O Mary, from where is this [coming] to you?" She said, "It is from Allah. Indeed, Allah provides for whom He wills without account."} [Quran 3:37]

• Maryam, may Allah exalt her mention, reached a status and an honorable level that no other woman has reached; the Prophet, sallallaahu 'alayhi wa sallam, mentioned and clarified this in many hadiths. For instance, we cite the following:

- "Many men have reached the level of perfection, but no woman reached such a level except for Maryam, the daughter of 'Imran, and Asia, the wife of Pharaoh." [Al-Bukhari and Muslim]

- "The best of the women of her time was Maryam, the daughter of 'Imran, and the best of the women of her time was Khadeejah bint Khuwaylid." [Al-Bukhari and Muslim]

- "The best of the women of Paradise after Maryam bint 'Imran are Fatimah [the daughter of the Prophet], Khadeejah [the Prophet's wife], and Asia, the wife of Pharaoh." [As-Silsilah As-Saheehah]

- "The best of the women of the world are Maryam bint 'Imran, Khadeejah bint Khuwaylid, Fatimah bint Muhammad, and Asia, the wife of Pharaoh." [At-Tirmithi]

• The whole Muslim nation agrees that Maryam, may Allah exalt her mention, was of great honor and high status, and they consider her as an example regarding purity and chastity.

• A whole Chapter in the Quran was named after her, and she is the only woman who was given this honor (as no other Chapter is named after any other woman), and Allah elaborated in detail on the story of her conceiving 'Eesa, may Allah exalt his mention, and her giving birth to him.

• She is the only woman who was clearly mentioned by name in the Quran, whereas other women of honor and great status were only mentioned by reference. Indeed, her name was mentioned explicitly in the Quran 34 times in 32 verses, and it was mentioned 11 times without being linked to her son 'Eesa, may Allah exalt his mention.

• Maryam, may Allah exalt her mention, was the one who was given as an example – along with Asia bint Muzahim [the wife of Pharaoh] – for the Muslim women, and for men as well. Allah says (what means): {And Allah presents an example of those who believed: the wife of Pharaoh, when she said, "My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people." And [the example of] Mary, the daughter of 'Imran, who guarded her chastity, so We blew into [her garment] through Our angel [i.e. Gabriel], and she believed in the Words of her Lord and His scriptures and was of the devoutly obedient.} [Quran 66:11-12]

• Maryam, may Allah exalt her mention, was known for her chastity and virginity even after giving birth to 'Eesa, the Messenger of Allah, may Allah exalt his mention. She sought refuge with Allah when the angel Jibreel (Gabriel) appeared to her in the form of a man in all respects, as Allah says (what means): {She said: Verily! I seek refuge with the Most Merciful (i.e. Allah) from you if you do fear Allah.} [Quran 19:18]

• Allah honored her by declaring her not guilty and by protecting her honor and dignity with a great miracle as He made her son –'Eesa – speak while he was still in the cradle in order to declare her innocence and refute the accusation of the people of falsehood and corruption. Indeed, Allah mentioned the story of how she conceived her son and how she gave birth to him in detail. Allah says (what means): {Then she brought him to her people, carrying him. They said, "O Mary, you have certainly done a thing unprecedented. O sister of Aron, your father was not a man of evil, nor was your mother unchaste." So she pointed to him. They said, "How can we speak to one who is in the cradle a child?" ['Eesa] said, "Indeed, I am the servant of Allah. He has given me the Scripture and made me a Prophet. And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive. And [made me] dutiful to my mother, and He has not made me a wretched tyrant. And peace is on me the day I was born and the day I will die and the day I am raised alive." That is 'Eesa, the son of Mary – the Word of Truth about which they are in dispute. It is not [befitting] for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, "Be," and it is.} [Quran 19:27-35]

• Allah selected her to be a pious believing mother for one of the Prophets of great determination; the five great Prophets in the history of mankind [Muhammad, Noah, Ibrahim (Abraham), Moosa (Moses), and 'Eesa (Jesus)], may Allah exalt their mention.

• She conceived 'Eesa, may Allah exalt his mention, in a miraculous manner, as the angel Jibreel (Gabriel) breathed into her womb and she became pregnant, and then she gave birth to him.

• She is honored, as Allah attributed her great son – 'Eesa, the son of Mary –23 times to her out of the 34 times that she is mentioned in the Quran.

• Allah honored her with a number of miracles before her pregnancy and after she gave birth, such as the food which Allah blessed her with when there was nobody to give her food or when she was in lack of it. Allah says (what means): {...And He put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, "O Mary, from where is this [coming] to you?" She said, "It is from Allah. Indeed, Allah provides for whom He wills without account."} [Quran 3:37] Allah also blessed her with the stream and the palm tree, which Allah created for her so that she would eat and drink from them in the lonely place where she was, in order to give birth far from the eyes of the people. Allah says (what means): {...But he called her from below her: Do not grieve; your Lord has provided beneath you a stream. And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates. So eat and drink and be contented...} [Quran 19:24-26]

• She was strong in her religion. She endured much hardship and remained steadfast to the last second of hardship, especially when she became pregnant, when she gave birth, and when she breastfed her son.

• Her name spread widely among the Christians and the Muslims. Indeed, many Muslims like to name their daughters Maryam, and her name is the most used name for females around the world, without a doubt, as it is in the Christian world. Her name especially spread among the women in Spanish speaking countries, such as Mary Augustine, Mary Asunción, Mary Antoinette, Miriam, Mary Carmen, Mary Magdalene, Virginia, etc.

Maryam, may Allah exalt her mention, is a role model for all Muslim women because she maintained her impeccable character throughout her life. Allah raised her status and chose her from among the women of the entire world. Indeed, many verses and many hadiths clarify her great status.

Allah blessed her with some miracles, protected her, and defended her against any accusations and blasphemy. On the other hand, Maryam, may Allah exalt her mention, demonstrated her genuine devotion and loyalty to Allah through her immaculate virtue and behavior. She also expressed her profound and genuine devotion to Him through her determination, devotion, and unconditional surrender to His Will. She placed all of her hope and trust only in Allah.

As a result, Allah supported her with His Grace and Help and turned all hardship into goodness and beauty.

She became pregnant and delivered her child all by herself. She showed patience and complete faith in Allah and endured the accusations of her people. Consequently, Allah eased her burden, supported her, and refuted all the accusations against her.

Maryam, may Allah exalt her mention, has a superior and honorable position.

As Muslims, we should honor her, defend her dignity and chastity, and clarify the truth about her to the people of the whole world. She is the best example for all women to follow. She was indeed the best woman ever throughout the history of humankind, may Allah exalt her mention.


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Saturday, March 25, 2017

The story of Prophet Ayyoob -II


Ayyoob is tested through his health


After failing to make Ayyoob, may Allaah exalt his mention, give up his worship of Allah after destroying his wealth and children, Iblees (Satan), may Allah curse him, called on Allah: "O my Lord! Ayyoob's wealth is gone, his children are dead, but he is still healthy in body, and as long as he enjoys good health he will continue to worship You in the hope of regaining his wealth and producing more children. Grant me authority over his body so that I may weaken it. He will surely neglect worshipping You and will thus become disobedient."

Allah wanted to teach Iblees a lesson that Ayyoob, may Allaah exalt his mention, was a devoted servant of his Lord, so He granted Iblees his third request but placed a condition: "I give you authority over his body but not over his soul, intellect or heart, for in these places resides the knowledge of Me and My religion."

Armed with this new authority, Iblees began to take revenge on Ayyoob's body, and filled it with disease until it was reduced to mere skin and bone and he suffered severe pain. But through all the suffering, Ayyoob, may Allaah exalt his mention, remained strong in his faith, patiently bearing all the hardships without complaining.

Allah's righteous servant did not despair or turn to others for help but remained hopeful of Allah's mercy. Even close relatives and friends deserted him. Only his kind, loving wife stayed with him. In his hour of need, she showered her kindness on him and cared for him. She remained his sole companion and comforter through the many years of suffering.

The life-summary of Ayyoob, may Allaah exalt his mention.

Imam Ibn 'Asakir, may Allaah have mercy upon him, narrated: "Ayyoob, may Allaah exalt his mention, was a man having much wealth of all kinds; beasts, slaves, sheep, vast lands, and many children. All those favours were withdrawn from him and he was physically afflicted as well. Never a single organ of his was sound, except his heart and tongue, with both of which he glorified Allah, the Almighty, constantly, day and night. His disease lasted for a long time until his visitors felt disgusted with him. His friends kept away from him and people abstained from visiting him. No one felt sympathy for him except his wife. She took good care of him, knowing his former charity and pity for her."

Therefore, Iblees became desperate. He consulted his helpers, but they could not advise him. They asked: "How is it that your cleverness cannot work against Ayyoob, yet you succeeded in misleading Adam, the father of man, out of Paradise?"

Iblees went to Ayyoob's wife in the form of a man. "Where is your husband?" he asked her. She pointed to an almost lifeless form crumbled on the bed and said: "There he is, suspended between life and death." Iblees reminded her of the days when Ayyoob, may Allaah exalt his mention, had good health, wealth and children. Suddenly, the painful memories of years of hardship overcame her, and she burst into tears. She said to Ayyoob, may Allaah exalt his mention: "How long are you going to bear this torture from our Lord? Are we to remain without wealth, children or friends forever? Why don't you call upon Allah to remove this suffering?"

Ayyoob, may Allaah exalt his mention, sighed, and in a soft voice replied: "Iblees must have whispered to you and made you dissatisfied. Tell me, how long did I enjoy good health and riches?" She replied: "Eighty years." Then Ayyoob, may Allaah exalt his mention, asked: "How long have I been suffering like this?" She replied: "Seven years." Ayyoob, may Allaah exalt his mention, then told her: "In that case I am ashamed to call on my Lord to remove the hardship, for I have not suffered longer than the years of my good health and plenty. It seems your faith has weakened and you are dissatisfied with the fate of Allah. If I ever regain health, I swear I will punish you with a hundred strokes! From this day onward, I forbid myself to eat or drink anything by your hand. Leave me alone and let my Lord do with me as He pleases."

Crying bitterly and with a heavy heart, she had no choice but to leave him and seek shelter elsewhere. In this helpless state, Ayyoob, may Allaah exalt his mention, turned to Allah, not to complain, but to seek His mercy, saying (what means): "…'Indeed, adversity has touched me, and You are the most merciful of the merciful.' So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family and the like thereof with them as a mercy from Us and a reminder for the worshippers [of Allah]." [Quran 21:83-84]

Almighty Allah records Prophet Ayyoob's invocation in the verses (which mean): "And remember Our servant Ayyoob, when he called to his Lord: 'Indeed, Satan has touched me with hardship and torment.' [So he was told]: 'Strike [the ground] with your foot; this is a [spring for] a cool bath and drink.' And We granted him his family and a like [number] with them as mercy from Us and a reminder for those of understanding." [Quran 38:41-43]

Ayyoob, may Allaah exalt his mention, obeyed this instruction, and almost immediately his good health was restored. Meanwhile, his faithful wife could no longer bear to be parted from her husband and returned to him to beg his forgiveness, desiring to serve him. On entering her house, she was amazed at the sudden change: Ayyoob, may Allaah exalt his mention, was again healthy! She embraced him and thanked Allah for His mercy.

Ayyoob, may Allaah exalt his mention, was worried, for he had taken an oath to punish her with a hundred strokes if he had regained health but he had no desire to hurt her. He knew if he did not fulfil the oath, he would be guilty of breaking a promise to Allah. Therefore, out of His wisdom and mercy, Allah came to the assistance of His faithful servant and advised him with (what means): "…'Take in your hand a bunch [of grass] and strike with it and do not break your oath.' Indeed, We found him patient, an excellent servant. Indeed, he was one who repeatedly turned back [to Allah]." [Quran 38:44]

Abu Hurayrah, may Allaah be pleased with him, narrated that the Prophet, sallallaahu 'alayhi wa sallam, said: "While Ayyoob was naked, taking a bath, a swarm of gold locusts fell on him, and so he started collecting them in his garment. His Lord called him: "O Ayyoob! Have I not made you too rich to need what you see?" He said: "Yes, My Lord! But I cannot shun Your Blessings." [Al-Bukhari]


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Wednesday, March 8, 2017

Psychological and emotional abuse towards children


How is psychological and emotional abuse defined in Islam? What constitutes these emotional scars that cannot be seen on the skin? Emotional abuse is similar to verbal abuse but sometimes it can be a little more twisted and suddenly alarming. It reaches into each fiber of the self esteem, leaving the victim in deep emotional pain about his or herself regarding the world around him/her. Usually these children who have been so severely abused either grow up to be unable to set normal functioning boundaries or become an emotionally abusive themselves.

All thanks and gratitude are due to Allah, Who has set standards that guide us in how to behave with one another. And yes that also includes our children.

Everything boils down the heart. It is the most important part of our body.

The Prophet Muhammad, sallallaahu alayhi wa sallam, said: "Indeed there is a piece of flesh in your body which, if it be sound, then the whole body will be sound and if it be corrupt then the whole body will be corrupt. Indeed it is the heart." [Al-Bukhari]

All of our actions stem from this part. If we have been raised in a negative emotionally abusive home, we may be carrying this excessive baggage into our hearts and homes without even knowing it. But first we must know what emotional/psychotically abuse means in order to look, not only, into the past but how it is affecting us now.

Allah looks into the heart of the each one of us, not at our outward appearance. Therefore when we viciously attack our children emotionally by demeaning them, calling them names, telling them they are ugly, a failure, letting them feel worthless we have started an arsenal attack on the heart. We have made them feel as though they are worthless and rejected. We are going deep into an area that we have no right to tread. Since Allah "scans" our hearts what are we doing to our children's? The Prophet, sallallaahu alayhi wa sallam, said: "Allah does not look at your bodies or your faces but He looks at your hearts and actions." [Muslim]

The tongue is a great indicator of what is in the heart. When a parent's heart is good you can see it in their wording. Yes we all get upset with our children, but the parents who have a good heart will be careful and Allah-fearing. Since we know that if the tongue is used correctly it will be blessed, so what about people not using their tongue correctly? Or, if the tongue is a hypocrite, speaking nicely only to the people outside the home but abusing their children inside the home.

For some reason many parents believe they can say whatever they would like to their children, without ever thinking of the consequences. These consequences can be even more far-reaching than just the child because the parent himself will be accountable to Allah for emotional/psychological abuse. Allah Says (what means): "Successful indeed are the believers. Those who offer their prayers with all solemnity and full submissiveness. And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden.)" [Quran; 23:1-2]

Each and every act that we communicate, be it verbally or non-verbally, will be recorded. Just because we are in the confines of our four walls does not mean that we are "truly alone". Not only does Allah see and hear everything, Allah has also sent angels to record everything we say and do. So even if we do not use foul destructive language to our children, if we withhold love and care, favoring one child over the others, etc. or doing anything that goes outside of the boundaries of Islam, it is all being recorded. Allah Says (what means): "Not a word does he (or she) utter, but there is a watcher by him ready (to record it)" [Quran; 50:18]

Allah will call us to account with His Almighty Justice not with oppression. Yet what are we doing to our children inside the home. Like the perished nations before us justified not believing in Allah Alone because their parents worshiped others than Allah. Is it right to abuse and ignore the emotional needs of our children because our mothers and father's raised us that way? Are we so unattached to our feelings that we forgot how bad it felt when our feelings were discounted and we were emotionally scared on a daily bases? The Prophet, sallallaahu alayhi wa sallam, said: "Whoever believes in Allah and the last day should speak good or keep silent." [Al-Bukhari]

Or do we only reserve this narration to those we want to "show" that we are good Muslims? Where on the outside we pretending to "look" like our hearts are clean but on the inside we are abusing our children on a daily basis. If our behavior with those outside is good, warm and loving but in our homes it is full of "emotional and verbal" filth, we have to look deep inside our hearts. If this is the case, not only are we harming our children but are teaching them to be two-faced or hypocritical with their heart and tongue.

Imam Ash-Shafi'i, may Allaah have mercy upon him, said: "If you wish to speak then it is your responsibility to think before you speak. If you think there is good in it then you should speak and if not then do not speak. "

This saying is from someone who is searching for salvation. Obviously we need to discipline our children and reprehend them when they do something wrong, but how we do it, what is our real intention behind it. Are we doing it as sincere advice because we love them for the sake of Allah or are we doing it for other intentions like; to humiliate them, to let off steam, to feel more powerful and to feel in control? For Allah's sake we must look into our intention for each and every move we make. Do we really believe that all these rules about manners and speech are only for those outside our homes? Do we really deep down inside live in a fantasy world that we are "kings and queens" of our home and we can do as we like?

We should ask ourselves before we speak:

  1. What is our intention?
  2. Will this saying of mine please Allah?
  3. Will this saying of mine bring me closer to Allah?
  4. Does this saying earn with it obedience to Allah?
  5. If so, then speak, otherwise one should keep quiet.

Our children are Muslims and the following saying of the Prophet, sallallaahu alayhi wa sallam, applies to them: "A Muslim is one who does not harm the Muslims with his tongue or hands." [Al-Bukhari]

We know from the section on physical abuse that we are not allowed to harm our children with our hands. Now we know that we are not allowed to oppress ourselves and our children with our tongue. This abuse of the tongue can actually harden the heart. This is obviously a very serious matter. May Allah protect us from this!

The Prophet, sallallaahu alayhi wa sallam, said: "Whoever guarantees me what is between his jaws and what is between his legs will enter paradise." [Ahmad and At-Tirmithi]

If we don't take the time to reflect and think about how we are acting towards our children, we could be piling up sins and not even know it. It is not enough just to put a roof over our children's head and feed them. We are raising the future Islamic nation, and they need to be functional active members. If we repress them emotionally and psychologically, what kind of nation will they be? Do we really think that we can follow our own desires within the home and get away with it from The One Who Knows and Sees everything? One day those children may be changing our "dippers" and feeding us by hand. How would we like to be treated? Do we really believe we can abuse and expect them to care for us with deep love and devotion? Do we want them to only fear us or respect and love us? Do we believe it is enough to force them to parrot the Prophetic narration regarding obeying their parents.

If we find all of this hard to do, we need to soften our hearts and ask Allah to forgive us.


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Tuesday, March 7, 2017

A Muslim Should Neither Oppress a Muslim nor Let Him Down

It is narrated on the authority of ‘Abdullaah ibn ‘Umar, may Allah be pleased with them, that the Messenger of Allah, sallallaahu ‘alayhi wa sallam, said:
A Muslim is a brother of his fellow Muslim, so he should not oppress him, nor let him down. Whoever fulfills the needs of his brother, Allah will fulfill his needs; and whoever relieves his Muslim brother of a distress, Allah will relieve him of one of the distresses of the Day of Judgment; and whoever screens (the faults) of a Muslim, Allah will screen him on the Day of Judgment. [Al-Bukhari]

Explanation of the hadith:

“A Muslim is a brother of his fellow Muslim,” refers to the brotherhood of Islam. Any two Muslim men are described as brothers because both of them share the quality of being Muslim. This applies to the free and the slave, the mature and the one in the age of discernment.

“…he should not oppress him,” the statement is a command to refrain from oppression because a Muslim wronging another Muslim is unlawful.

“…nor should he let him down,” means that he should not leave him for anyone or anything to harm him. Instead, he should support him and avert harm from him. This is more specific than avoiding wrongness and oppression; it may be obligatory or recommended according to the different situations and states. The following addition is made in the narration of at-

Tabarani on the authority of Salim, “nor should he leave him in a calamity that has stricken him.” According to the narration of Muslim on the authority of Abu Hurayrah, may Allah be pleased with him, “Nor should he despise him." He added: "It suffices a man for evil to look down upon his Muslim brother."

“Whoever fulfills the needs of his brother,” is confirmed by the narration of Muslim on the authority of Abu Hurayrah, may Allah be pleased with him, “Allah fulfills the need of a servant so long as he fulfills the need of his brother.”

"…and whoever relieves his (Muslim) brother of a distress," refers to whatever grief, anxiety and disaster may afflict the Muslim.

“…and whoever screens (the faults of) a Muslim,” i.e. sees him in a shameful situation and does not disclose it to the people. But, of course this does not mean not to disapprove of his evildoing in what is between them. This makes it permissible for him to witness against him concerning this act if he disapproves of it and advises him but he does not desist and rather does it publicly. A person is commanded to screen himself if he commits something shameful. But if he goes to the judge and confesses it this will not be cancelled. It seems that one is commanded to screen a sin which was actually done, and disapprove of a sin whose perpetrator is in flagrante delicto which he should condemn, otherwise he should raise his case to the judge. It is not considered a form of unlawful backbiting: it is rather an obligatory advice. It refers also to abstention from backbiting because whoever discloses the defects of his brother has not screened him.

"Allah will screen him on the Day of Judgment", is confirmed by his saying in the narration of at-Tirmithi on the authority of Abu Hurayrah, may Allah be pleased with him, "Allah will screen him in the World and in the Hereafter.”

The hadith includes encouragement to cooperation, good companionship and conviviality. It highlights the fact that one is rewarded in accordance with the acts of worship he has offered (i.e. one reaps what he sows). The hadith also denotes that whoever swears that so-and-so is his brother, thereby intending the brotherhood of Islam, has not taken a false oath. This meaning is implied by a hadith narrated by Abu Dawood on the authority of Suwayd ibn Hanthalah about a story between him and Wa’il ibn Hujr.


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Monday, March 6, 2017

The Phenomenon of Suicide and How Islam Treated it

In recent years, the phenomena of discontent and man's contempt of himself and others, to the extent of eventually committing suicide by hanging or burning, have become widespread in the society. This is due to miserable conditions caused by poverty, social injustice, blockage of the horizons of decent life, discontent, impatience, or even – for example – rejection of the loss of one's team in a football match.

The phenomenon of suicide imposed itself upon the society and all of its classes, because of the lack of a religious deterrent and heedlessness of the sanctity of the human soul. Allah Almighty says (what means): {And do not kill yourselves [or one another]. Indeed, Allah is to you Ever Merciful. And whoever does that in aggression and injustice – then We will drive him into a Fire. And that, for Allah, is [always] easy.} [Quran 4: 29-30]

Man's discontent with his deteriorated social status, his displeasure with his conditions, and his impatience increase his misery and sadness. The Messenger of Allah, sallallaahu ‘alayhi wa sallam, said:

The greatness of the reward is in accordance with the greatness of the affliction. When Allah Almighty loves some people, He tries them (with afflictions). He who is content (with the Decree of Allah) attains the pleasure (of Allah Almighty), and he who is discontent (with the Decree of Allah) incurs the displeasure (of Allah Almighty). [At-Tirmithi: good]

The Islamic sharia does not prevent protests and demonstrations that do not jeopardize the safety of the Muslims or cause the least harm to their possessions, souls, or honor. Property is equal to the soul. Properties and souls that were prohibited to be killed by Allah Almighty, except by legal right, are among the five necessities that were guaranteed to all Muslims by the upright sharia. They are: the soul, property, honor, religion, and reason.

One of the indisputably established facts of Islam about which many proofs from the book and the Sunnah were contiguously reported is the issue of the inviolability of the blood of the Muslim. The blood and property of the Muslim are granted protection by Islam, and the Muslim's sanctity is greater than that of the Sacred Ka‘bah, or even greater than the whole world.

The Messenger of Allah, sallallaahu ‘alayhi wa sallam, said about this: "By Him in Whose Hands is my soul, killing a believer is greater in the sight of Allah Almighty than the perishing of the world."

The Prophet, sallallaahu ‘alayhi wa sallam, also said: "The first thing for which a person will be reckoned on the Day of Judgment is prayer. The first cases for which judgments will be issued will be the cases of blood-shedding." This is due to their great seriousness on the Day of Judgment.

If a slave reaches such a degree of discontentedness that he would kill himself or harm others, then he is threatened with a severe threat, according to the previously mentioned verse (which means): {And do not kill yourselves [or one another]. Indeed, Allah is to you Ever Merciful…} [Quran 4: 29] The verse means that no matter how hard the situation is, you have got a way out through the mercy of Allah, the Exalted; so ask for it, seek it, and fulfill its means, for Allah Almighty will have mercy upon you. If one leaves this path and kills himself or others, he will move to a torture that is greater than the one he tried to escape.

Abu Hurayrah, may Allah be pleased with him, narrated that the Prophet, sallallaahu ‘alayhi wa sallam, said:

Whoever purposely throws himself from a mountain and kills himself will be in the (Hell) Fire, falling down into it and abiding therein perpetually, forever; whoever drinks poison and kills himself with it will be carrying his poison in his hand and drinking it in the (Hell) Fire, wherein he will abide eternally forever; and whoever kills himself with an iron weapon will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire, wherein he will abide eternally forever. [Al-Bukhari and Muslim]

Hence, we realize that the noble Quran does not neglect this phenomenon, but that it treats it with the best treatment. Allah Almighty has prohibited killing a soul without a right cause in His noble Book, as He threatened those who do this with being cursed, anger, great punishment, and eternal abiding in Hellfire. Allah Almighty also praised those who avoid this tremendous crime. Allah, the Exalted, says (what means): {But whoever kills a believer intentionally – his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment.} [Quran 4: 93]

How severe are these threats! So, remember such huge threats…because the Muslim has a high status in the sight of Allah Almighty, and the blood of the Muslim is the most precious blood that should be protected, and its shedding entails anger.


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Sunday, March 5, 2017

Prayer is the life of the Heart

I have pondered over our prayers and thought of the state of many of the praying people. So, I detected a strong link between neglecting the prayer with all its due meanings and the status of the Muslim nation along with the crisis that the Muslims undergo. In fact, it is not a single crisis, rather they are crises in the social, moral and military spheres, in addition to psychological defeat and so on.

Likewise, the state of the individual in the prayer depends on his righteousness and conduct. The more the person perfects his prayer, the more his conditions and conduct are improved and vice versa.

One may wonder: How?!

My answer is that the prayer is a way of life; it is the highest level of servitude to Allah, the Exalted.

Observing khushoo‘ (i.e. the state of the heart when it stands before its Lord in full submission, humility and absolute concentration) in the prayer is the reason for attaining success in this worldly life and in the Hereafter as well. Allah, the Exalted, says (what means): {Certainly will the believers have succeeded * They who are during their prayer humbly submissive...} [Quran 23:1-2] The Prophet, sallallaahu ‘alayhi wa sallam, said: "Prayer is the best deed, so whoever could pray more, let him do so." [Ahmad, At-Tabarani; Al-Albani: authentic] He, sallallaahu ‘alayhi wa sallam, also said: "... prayer is a light…" [Muslim] Prayer is a light for the slave in this worldly life and the Hereafter.
Let us have a quick glance at the meanings of the prayer.

When the praying person stands before his Lord with an attentive, submissive, pure heart, directing it towards his Lord, and recites takbeer (i.e. saying 'Allahu Akbar': Allah is the Greatest) to start the prayer; he is proclaiming that Allah, the Exalted, is greater than anyone and anything else. Then, he commences his prayer and seeks the forgiveness from Allah, the Exalted, by saying the istiftaah (the opening supplication of the prayer) supplication which reads: "Allahumma, ba‘id bayni wa bayna khatayaya kama ba‘adta bayna al-mashriqi wa al-maghrib. Allahumma, naqqini min khatayaya kama yunaqqa ath-thawbu al-abyadhu min ad-danas. Allahumma, ighsilni min khatayaya bil-ma’i wa ath-thalji wa al-barad." (O Allah, set me apart from my sins (faults) as the East and the West are set apart from each other, and clean me from sins as a white garment is cleaned of dirt (after thorough washing). O Allah, wash off my sins with water, snow and hail.) [Al-Bukhari and Muslim]

If one fully comprehends what this means, will he then commit a sin deliberately or insist on it?!

Then, the praying person seeks refuge with Allah, the Exalted, from the devil and recites Al-Fatihah, which is known as Umm Al-Kitab (i.e. The mother of the Book), because it combines all the meanings of faith and tawheed (i.e. Islamic monotheism) from praising, expressing gratefulness, glorifying, worshipping and relaying on Him Alone, acknowledging the Day of Judgment and that Allah is its Master, along with asking his Lord for guidance and nothing except it. Guidance here refers to the guidance to the path of the prophets, may Allah Exalt their mention, and the believers. Then, the praying person asks Allah, the Exalted, to shield him against the path of those who have incurred [His] anger and of those who are astray, meaning the Jews and Christians and those who are similar to them.

After reciting Al-Fatihah, the praying person says takbeer (saying Allahu Akbar) and performs rukoo‘ (i.e. bowing) before his Lord, saying: "Subhana Rabbi Al-‘Atheem." (how Perfect my Lord is, the Great!). When the praying person understands the meaning of this glorification of Allah, the Exalted, this bowing, this physical submission before his Lord, and this veneration with the tongue; should he not know that his Great Lord loves His slave to be submissive to Him in all matters? Would he not know that his Lord Wants him not to favor his personal desires (preferences), opinions, and reason over that which He Has Legislated for His slaves?!

How strange the case is of someone who performs the prayer (as described above), and then after that he approves legislations other than that ordained by Allah and shows keenness on going against His commands! Such a person did not perform the prayer as due.

Reflect on the condition of someone who is raising his head from rukoo‘ and is praising and glorifying Allah, the Exalted, saying: "Sami‘a Allahu liman hamidah, Rabbana wa laka al-hamd, mil’ as-samawati wa mil’ al-ardh wa mil’ ma shi’ta min shay’in ba‘d. Ahla ath-thana’i wal-majd la mani‘a lima a‘tayt wa la mu‘tya lima mana‘t wa la yanfa‘u thal-jaddi minka al-jadd" (Allah, the Exalted, hears the one who praises Him; Our Lord, to You be the praise, filling the heavens, filling the Earth, and filling whatever else You may will, Lord of Glory and Majesty.

None can withhold what You grant, and none can grant what You withhold, nor can the wealth of a wealthy benefit him before You." [Al-Bukhari and Muslim]

Then, the praying person prostrates himself before his Lord. What a great and honorable position it is as the praying person places his forehead on the ground, showing submission, humility, and poverty to his Lord, saying, "Subhana Rabbi Al-A‘la." (How perfect is my Lord, the Most High!) If the Muslim was offered heaps of money to prostrate himself before other than Allah, the Exalted, he would never accept it. Prostration serves as a spiritual remedy for the human self from arrogance, blameworthy sense of pride, and haughtiness. Thus, the praying person learns to adhere to humility and submission to Allah, the Exalted, which entails modesty and treating others with kindness.

Then, the praying person testifies that Prophet Muhammad, sallallaahu ‘alayhi wa sallam, is the Messenger of Allah, asks his Lord to bestow His blessings and mercy upon him in the prayer. Such marvelous meanings in the prayer serve as a deterring factor for the person from committing vices and sins. Allah, the Exalted, says (what means): {… and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater…} [Quran 29:45]

The more the praying person fails to understand the meaning of all of this, the less his prayers would prevent him from committing vices and sins. Thus, we come to realize that the deficiency is in the worshipper's performance and his understanding of the prayer and not in the prayer itself.

In conclusion, we come to know that the prayer includes the following:

Perfect servitude to Allah, the Exalted.

Praising Allah, the Exalted, with His Names and Attributes.

Disassociation from disbelief and disbelievers.

Acknowledgement of sins.

Reliance on Allah, the Exalted, and humility.

Proclamation that there is no power and strength save by Allah.

Compliance with the guidance of the Messenger of Allah, sallallaahu ‘alayhi wa sallam.

Submission, obedience, surrender, and humility to Allah Almighty.

Testifying that Muhammad, sallallaahu ‘alayhi wa sallam, is the Messenger of Allah.

Is this not a way of life for a Muslim, knowing that his Lord and God is the Creator of the universe and the Disposer of all affairs?!

If the person understands the meaning of all of this in his prayer; he will finish the prayer as a different (better) person with brighter inner light. He will renew his submission to his Lord and will never dare to violate or reject the Divine Revelation, be it through negation, plainly going against the Divine Commands, or distortion. Prayer is a way of life that aims to rectify the person ideologically, spiritually, behaviorally, morally, and systematically.

We ask Allah, the Exalted, to make us among those who constantly establish the prayer.


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