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  1. 2 points
    As you shed Those warm tears, Crying for the past Sinful years, You just can’t utter A comprehensible sentence Yet; truthful is your repentance. Strange Is that vibration You feel As you fall On bended knees, Before He who spread darkness Into the depth of the seas. Sublime Is the sensation You get After a prostration You make In true contrition For the sake Of forgiveness, From He Who Inspired the bees. Subhaaan Al Ghafour! Rochdi Bouille March 15, 2012
  2. 2 points
    DU’AA FOR GOOD EXPECTATIONS FROM AND SINCERE RELIANCE ON ALLAH TA’AALA اَللّٰهُمَّ لَكَ الْحَمْدُ شُكْرًا وَّلَكَ الْمَنُّ فَضْلًاـ اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ اتَّوْفِيْقَ لِمَحَابِّكَ مِنَ الْأَعْهَالِ، وَصِدْقَ التَّوَكُّلِ عَلَيْكَ، وَ حُسْنَ الظَّنِّ بِكَ ـ Allaahumma lakal-hamdu shukran wa lakal-mannu fadla(n). Allaahumma innii as’alukat-tawfiiqa limahaabbika minal-‘a’maal(i), wa sidqat-tawakkuli ‘alayk(a), wa husnaz-zanni bik. (Composite: Ka’b ibn ‘Ujrah and Abu Hurayrah. Kanz al-‘Ummal #3653, 3654) O Allah, to You is due all praise with thanks; it is only Your domain to do favors with grace. O Allah, I beseech You to enable me to perform the deeds loved by You, develop sincere reliance on You, and hold good expectations from You. ~~~Ameen~~~ It is important to hold good expectations from Allah Ta’aala, for Allah Ta’aala deals with a person according to his expectations. When a servant of Allah sincerely puts his trust and hopes in Him, Allah Ta’aala does not disappoint him. (Source: Khalid Baig’s transliteration, translation and commentary of du’aa #122 from the Accepted Whispers: Munajat-e-Maqbul)
  3. 1 point
    Prescription | Quit Smoking Bismillahir Rahmaanir Raheem By Hazrat Maulana Yunus Patel Saheb (Rahmatullahi 'alayh) There are many who write to me, complaining of their addiction to smoking, and sincerely wanting to quit the bad habit. The prescription I give, which Alhamdulillah many have found effective as a remedy, is as follows : 1.) As Muslims, we are always taking the purename of Allah Ta’ala and praising Him in some way or the other. Consider the Salaam (or greeting) that we are encouraged to offer to others, in abundance: Beside the fact that it is a Dua and a form ofIbaadah (worship), it contains the pure name of Allah Ta’ala: ‘As-Salaam’. Hazrat Mufti Muhammad Shafi (رَحْمَةُ اللهِ عَلَيْهِ), had quoted the following Hadeeth in his Tafseer (commentary) of the Qur`aan Shareef, ‘Ma’ariful Qur`aan’: Hazrat Abdullah Ibn Mas’ood(رَضِىَ الله عَنْهُ) related that Rasulullah ﷺ said: Salaam is one of the names of Allah Almighty with which He has blessed the people of the earth. So make Salaam a common practice among you because, when a Muslim goes to a gathering of people and offers his salaam to them, he is blessed with a station of distinction in the sight of Allah Ta’ala as he reminded everyone of Salaam; that is, reminded everyone of Allah Ta’ala… Does it then befit a Mu’min(Believer) to utter the name of Allah Ta’ala with the accompanying odour of tobacco? …No. 2.) In relation to the above point, we should keep in mind that the Qur`aan Shareef as well as the Ahaadeeth encourage us to occupy the tongue in the Zikr of Allah Ta’ala. Allah Ta’ala states in Surah Ahzaab: يٰٓأَيُّهَا الَّذِيْنَ اٰمَنُوا اذْكُرُوا اللّٰهَ ذِكْرًا كَثِيْرًا ◌ “O you who believe, remember Allah abundantly.” [Surah Ahzaab 33 : 41] Rasulullah ﷺ mentioned in one of numerous Ahaadeeth relating to the Zikr(Remembrance) of Allah Ta’ala: “Keep your tongue always moist (i.e. busy) with the Zikr of Allah.”[1] We have to read Duas when wearing clothes, before and after leaving the toilet, when driving, entering and leaving home, before and after eating and drinking, etc. …On different occasions, Duas are to be recited. All of these contain the name and ‘Hamd’(praise) of Allah Ta’ala. Often,Aayaah (verses) of the Qur`aan Shareef are read in the form of Dua. Furthermore, a Muslim has to sometimes say, regarding a future action: ‘Insha-Allah’[2],or sometimes congratulate by saying : ‘Masha-Allah’[3]; in his grief and sorrow he will say: ‘Inna Lillah…’[4] and for the bounties which he is blessed with, he will say:‘Alhamdulillah’[5], when thanking someone, he will say: ‘JazakAllah’[6], etc. We have also been encouraged by Rasulullah ﷺto read Durood[7] and Salaam[8] upon him in abundance. In fact, the practice of conveying Durood is rendered by Allah Ta’ala, Himself. Allah Ta’ala mentions: إِنَّ اللّٰهَ وَمَلٰٓئِكَتَهٗ يُصَلُّوْنَ عَلَى النَّبِيِّ ط يٰٓأَيُّهَا الَّذِيْنَ اٰمَنُوْا صَلُّوْا عَلَيْهِ وَسَلِّمُوْا تَسْلِيْمًا ◌ “Verily, Allah and His angels send blessings on the Nabi: O you who Believe, send (you) blessings on him and salute him with all respect.” [Surah Ahzaab 33 : 56] 3.) Consider the fact that when in the mother’s womb, Allah Ta’ala preserved our mouths from being polluted, by having us nourished with our mother’s blood, through the medium of the umbilical cord attached to the navel, and not the mouth. Why? …Because the Shari'ah classifies and catergorises blood asnajis (filth). Thus, from the inception of our physical creation, Allah Ta’ala preserved the mouth from impurity and reserved it for the Tilawah (recitation) of the Qur`aan Shareef, Zikrullah, Durood Shareef upon Rasulullah ﷺ as well as Nasihah (advice) tended for the benefit and goodness of others. When Allah Ta’ala took such care in protecting our mouths from filth, we too should take care in preserving the cleanliness of our mouths. 4.) Added to this, we should abstain from smoking out of respect for the Malaa`ikah(angels) who are exceptionally and extremely sensitive to smell. Our Beloved Nabiﷺ instructed that a person who has eaten garlic and onions stays away from the Masjid (mosque), until he rids his mouth of the odour, due to the fact that annoyance is caused to the angels as well as Musallies[9]. What then would be said of the smell of cigarettes and tobacco? Some of the Sunnats of the Ambiyaa[10] (عَليْهِمُ السَّلام) arehayaa (modesty), itr (scent) and siwaak (tooth-stick). Why the ‘siwaak’ or miswaak? …Nabi ﷺ used the miswaak in abundance, even though there was never any bad odour emitted from the mouth or even the body of Rasulullahﷺ. Beside the fact that Hazrat Jibra`eel[11] (عَليْهِ السَّلام)was delivering Wahi(revelation) from Allah Ta’ala, this practice of miswaak was to also teach us the importance of maintaining the cleanliness of the mouth. 5.) Moreover, we should consider the fact that we generally cause distress and inconvenience to so many non-smokers, who find smoking a very disagreeable habit. This then is a violation of their rights. So many women endure this offensive and bad habit of their husbands. Had these women been the smokers and the husbands, non-smokers, then they would know how unpleasant and disturbing the habit is. I, personally, get a headache if I have to sit in a car, in which the driver or passengers or even the ashtray has a cigarette smell. Although I adopt Sabr (patience), the truth is that I feel like stopping the driver and getting off. If, in the Masjid, I happen to stand next to a person with the filthy smell of cigarettes, I feel like moving away if the Salaah has not commenced. …Just imagine how many others must be feeling the same way. …An important branch of Shari'ah is Islamic Social life (Mu’aasharaat). Simply explained, it is to consider others before ourselves – i.e. by refraining from annoying, inconveniencing and hurting others. This is one of the branches of Shari'ah which the true Walis (friends) of Allah Ta’ala greatly emphasize and impress upon. It is unfortunate that we do not give importance to such matters. Due to scant regard for Mu’aasharaat, we are losing the Noor of our Zikr and Ibaadat[12]. 6.) I always tell the persons interested : So much of money is saved in giving up smoking. …Consider as to how many Hajj you have already burnt. How many widows, orphans, poor and needy could have been sustained with that which you burnt... And the fact of the matter is that all those cigarettes were of no benefit to your physical health and well being. When so many have given up drug addictions, what then are cigarette addictions? The next time you take a cigarette, reflect over the following: I am burning money, harming my health, inconveniencing others, and my mouth is so filthy that no angel or human being wants to be near me. Make Dua to Allah Ta’ala: I have got this weakness. Give me the strength to give it up. Request the pious ones to make Dua for you. Virtue and acceptance are realized with the Duas of the pious. May Allah Ta’ala make it easy for us and all brothers and sisters to give up all bad and evil habits. [The above advice will, insha-Allah, make a Muslim,conscious of Deen, quit the habit. To the others, all the arguments by anti-smoking activists should be sufficient.] [1] Tirmidhi, Ibn Majah [2] Insha-Allah : Allah Willing (This is said when intending to do something) [3] Masha-Allah: As Allah willed (This is said when expressing appreciation or congratulation) [4] To Allah we belong and to Him is our return. (This is said when some loss occurs) [5] Alhamdulillah: All Praise is due to Allah [6] JazakAllah: May Allah reward you. (This is said when expressing gratitude to someone) [7] Durood: Seeking Allah’s Blessings on Nabi ﷺ. [8] Salaam: Salutation to Nabi ﷺ . [9] Musallies: The persons performing the Salaah. [10] Ambiyaa: Messengers of Allah Ta'ala [11] Jibra`eel: The Archangel who conveyed Divine Revelation to Rasulullah ﷺ [12] Ibaadat : Worship Source
  4. 1 point
    CRITERIA TO DETERMINE THE AUTHENTICITY OF A SCHOLAR In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. a) It is important for every Muslim to ensure his source of Deenī knowledge is sound and reliable. The great Imām from the Tābi‘īn, Muhammad ibn Sīrīn (d. 110 H) – may Allah Ta‘ālā have mercy on him – said: إن هذا العلم دين فانظروا عمن تأخذون دينكم “Verily, this knowledge is religion, so be cautious of whom you take your religion from.” (Sahīh Muslim) [1] A similar statement was narrated from the Sahābī, Abū Hurayrah (radiyAllāhu ‘anhu), and the Tābi‘ī, Qatādah (rahimahullāh). [2] In general, the person from whom you take your religious knowledge should be someone who adheres to the Sunnah of Nabī (sallAllāhu ‘alayhi wasallam) in creed and conduct, and to the path of the noble Sahābah (ridwānullāhi ta‘ālā ‘alayhim ajma‘īn). Nabī (sallAllāhu ‘alayhi wasallam) defined the group that is on haqq (truth) from his ummah as those that hold fast to “what I and my companions are upon.” [3] The name with which this methodology has become known is: “Ahlus Sunnah wa l-Jamā‘ah” – adherents of the Sunnah and the Group, meaning, the Sahābah. The great Faqīh from the Tābi‘īn, Ibrāhīm al-Nakha‘ī (d. 96 H), said, in describing the practice of the scholars of his time: كانوا إذا أتوا الرجل ليأخذوا عنه نظروا إلى سمته وإلى صلاته وإلى حاله ثم يأخذون عنه “When they would come to a man to take (religious knowledge) from him, they analysed his conduct, his Salāh and his state, and then [if these were to standard], they took from him.” [4] Furthermore, the person from whom you take religious knowledge should be of sound character and a person of piety. The great hadith scholar, Yahyā ibn Ma‘īn (d. 233 H), said: آلة الحديث الصدق والشهرة والطلب وترك البدع واجتناب الكبائر “The apparatus of hadith (and religious knowledge) is integrity, recognition (amongst the scholars), pursuit (of Deenī knowledge), abandonment of bid‘ahs and avoidance of major sins.” [5] Some of the criteria we advise you to look for in order to assess whether a particular person should be regarded as a trustworthy and accepted scholar from whom to take knowledge of Deen are the following: - He does not violate the laws of Sharī‘ah. For example, he does not attend events in which there is intermingling of sexes, he does not cut his beard short, he does not listen to music, he does not keep pictures of living things etc. - He is a graduate of a reputable and accepted institute of Shar‘ī studies. - He adheres to one of the four mazhabs of fiqh, namely, the mazhabs of Imam Abu Hanīfah, Imam Malik, Imam al-Shāfi‘ī and Imam Ahmad ibn Hanbal. - He has sound positions in ‘Aqīdah that are in accordance with what has been established by the scholars of Ahlus Sunnah, like Imam al-Tahāwī, Imam al-Nasafī and others. - He is not a person of bid‘ah. That is, he does not hold any baseless religious beliefs, nor does he engage in any practical innovation in religion. - He is recognised and approved by the ‘ulamā’ of Ahlus Sunnah wa l-Jamā‘ah, and those ‘ulamā’ who are moderate and known for their taqwā. And Allah Ta’āla Knows Best Nabeel Valli Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net Askimam
  5. 1 point
    The Need to Seek Clarification for all Deeni Matters Hazrat Mufti Ebrahim Salejee (Daamat Barakaatuhu) mentioned: Imaam Shaafi‘ee (rahmatullahi ‘alaih) is reported to have said that it is better to undergo temporary disgrace by asking a question than to remain ignorant. It is the system of Allah Ta‘ala that there will always be two classes of people; those who know and those who don’t know. It is the duty of those who do not know to ask and enquire. The benefit of asking is that one is clear and confident about what he is doing, while the consequence of not enquiring is that one will always be stormed with doubts and unclarity regarding certain aspects. We generally confine our queries and questions to matters that relate to our outer-selves, whereas deen applies to the inner-self as well. The Sahaabah (radhiyallahu ‘anhum) would enquire regarding aspects of ikhlaas etc. These are all related to the inner-self. They never felt shy to enquire about any matter. Ihyaauddeen.co.za
  6. 1 point
    Question : There are some people who say that it is permissible for a female to look at the face of a male religious preacher for the purpose of barakah. What do you advise? Answer: Bismillahi Ta’ala, Assalamu Alaikum Warahmatullah, Allah Subhanahu Wa Ta’ala has mentioned in Surah Nur: { وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ} [النور: 31] And say to mu’minaat to lower their gazes.. While explaining this ayah Allama Shihabud Deen al Alusi rahimahullah has mentioned from Ibn Hajar al Makki rahimahulla that, just as it is haram for a man to look at a woman, it is also haram for her to look at him even though it is without shahwah and there is no fear of fitna. Other scholars have opined that if she sees at the man with shahwah, then it will be haram and if she sees without shahwah then it will not be haram. Ofcourse to lower ones gaze from the non-mahram is better and most preferred. Also remember that Rasulullah salallahu alayhi wasallam asked womenfolk to do hijab even from a blind person. When they said that a blind person cannot see them, he simply reminded them that although the blind is unable to see them, yet they perfectly able to see the non-mahram man. Hence they should adorn their hijab from him nonetheless. What we understand from such brief snippets is that there is severe danger in disregarding the optimum and most preferred stance. One may feel that their act is in concordance of Islam, and become oblivious of the plot of shaytan. Seeking the face of an Alim to gain barakah is nothing but a plot of shaytan to lure one into going towards the doubtful areas. The injunctions of Quran are to safeguard our modesty and chastity. Security is in staying within the bounds and not traversing close to doubtful areas. Today, one will seek barakah from looking at his face, then soon enough shaytan will lure her into thinking about the sheikh. After all, what wrong could there be to remember a pious person, it will only remind oneself to do good. And before one knows it the person will spend secluded times thinking and fantasizing about the sheikh.Do not think that such things are farfetched. Such deviousness has happened before, and shaytan does not rest from spinning such webs to catch innocent muslims. It has become an increasing fad to adopt one particular sheikh of likeness, and then sit at length on youtube watching his videos. When they come to one’s city, girls leave the sanctuary of their homes, to take this very blessing from the company of these mashayikh. The Shuyookh may not have any ill intentions. The girls may also be void of any ill intentions, but the precursor of shaytan is laid out. Such unfortunate incidents came to light a couple of years back where girls openly admitted having crushes and fantasizing of marrying some shuyookh they felt infatuated with. Obviously, they did not start out as infatuation. The devious plot of shaytan works behind the scenes. The end result is worldly disrespect, spiritual death and distance from the Qurb of Allah and His Rasool salallahu alayhi wasallam. The very thing which one seeks, becomes the most distant mirage. May Allah save us all, Ameen. I advise you to stick to the strict code of chastity by restricting your interaction to the opposite gender to bare minimum. While it may be juristically permissible for you to look at the face of a male, avoidance and abstaining from certain permissible acts to attain security and chastity is the essence of Taqwa. All that you seek, barakah, taqarrub (proximity) to Allah, obedience on commandments of deen, love fore the beloved Habeeb salallahu alayhi wasallam, and pure chastity, can all be achieved without having to look at some Sheikh. Allah Ta’ala has declared in the Qur’an: {تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ} [الملك: 1، 2] Glorified is He in whose hand is the kingdom and He is able over everything. He is the one who has created death and life so that He may test you all, which of you will be the best in your deeds, and He is All Might, Oft Forgiving. It is our test, as to how good we make our choices to be. Those who pass in the test will gain His pleasure, and those who loose will have to face His displeasure. And we seek refuge from His displeasure. Ameen. Wallahu A’lam, Mufti Faisal al-Mahmudi وَقُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ فلا ينظرن إلى ما لا يحل لهن النظر إليه كالعورات من الرجال والنساء وهي ما بين السرة والركبة، وفي الزواجر لابن حجر المكي كما يحرم نظر الرجل للمرأة يحرم نظرها إليه ولو بلا شهوة ولا خوف فتنة، نعم إن كان بينهما محرمية نسب أو رضاع أو مصاهرة نظر كل إلى ما عدا ما بين سرة الآخر وركبته. والمذكور في بعض كتب الأصحاب إن كان نظرها إلى ما عدا السرة والركبة بشهوة حرم وإن بدونها لا يحرم نعم غضها بصرها من الأجانب أصلا أولى بها وأحسن، فقد أخرج أبو داود والترمذي وصححه. والنسائي. والبيهقي في سننه عن أم سلمة أنها كانت عند رسول الله صلّى الله عليه وسلّم وميمونة قالت: فبينما نحن عنده أقبل ابن أم مكتوم فدخل عليه الصلاة والسلام فقال رسول الله صلّى الله عليه وسلّم: احتجبا منه فقلت: يا رسول الله هو أعمى لا يبصر قال: أفعمياوان أنتما ألستما تبصرانه؟، واستدل به من قال بحرمة نظر المرأة إلى شيء من الرجل الأجنبي مطلقا، ولا يبعد القول بحرمة نظر المرأة المرأة إلى ما عدا ما بين السرة والركبة إذا كان بشهوة ولا تستبعد وقوع هذا النظر فإنه كثير ممن يستعملن السحاق من النساء والعياذ بالله تعالى (تفسير الألوسي – روح المعاني (9/ 334)) qafila.org
  7. 1 point
    IMPERMISSIBLITY OF USING A DICE By Shaykh (Mufti) Abdullah Nana (HA) There are a three different terms used in the Arabic language which refer to backgammon. They are 'Nard,' 'Nardsheer,' and 'Ki'aab.' According to the dictionaries, the terms 'Nard' and 'Nardsheer' refer specifically to backgammon and not dice. The dictionary definition of 'Ki'aab' is dice, but this word is also used to refer to the game of backgammon. This could possible be due to the fact that dice is an essential component and a distinguishing feature of the game of backgammon, as confirmed by Mufti Wikipedia (who is a 'muft' ke mufti). We can classify this under the principle of Balaghat where a part is mentioned and where the whole is meant. For example, we can use the term 'Raqabah'(neck) to refer to the whole body of a person. In light of this, it is correct in the Arabic language to use the word 'Ki'aab' to refer to backgammon. Lane and Hans Wehr have translated 'Ki'aab' as dice in the Arabic-English Lexicon and Dictionary of Modern Standard Arabic respectively. Many of the Muhaddithin who have written books on Gharib Al-Hadith translate 'Ki'aab' as 'Fusoos An-Nard.' Lane has also translated 'fusoos' as dice in his Lexicon. I have attached some passages from a few Arabic dictionaries below: قال الشيخ العوامه النرد لعبة وصفها في المعجم الوسيط بقوله لعبة ذاب صندوق و حجارة و فصين تعتمد على الحظ و تنقل فيها الحجارة على حسب ما يأتي به الفص (الزهر) و تعرف عند العاملة ب (الطاولة) و الفص المذكور هنا هو المذكور في الآثار الآتية بالكعاب جمع كعب أو كعبة و يسمى أحيانا النردشير يضاف إلى شير بن بابك أول من وضع هذه اللعبة كما في القاموس (المصنف ج 13 ص 346 ) قال الشيخ طاهر بتني : و فيه : كان يكره أن الضرب بالكعاب هي فصوص النرد جمع كعب و كعبة واللعب بها حرام و كرهها عامة الصحابة و قيل كان ابن مغفل يفعله مع امرأته من غير قمار و قيل رخص فيه ابن المسيب يغير قمار و منه لا يقلب كعباتها أحد ينتظر ما تجيء إلا لم يرح رائحة الجنة و هي جمع سلامة للكعبة (مجمع بحار الأنوار ج 4 ص 416( )س) وفيه <أنه كان يَكْرَه الضَّربَ بالكِعَاب> الكِعَاب: فُصُوص النَّرْدِ، واحدها: كَعْبٌ وكَعْبة.واللَّعِب بها حَرام، وكَرِهَهاَ عامَّة الصحابة. وقيل: كان ابن مُغَفَّل يفعله مع امرأته على غير قِمار. وقيل: رَخَّص فيه ابن المُسَيّب، على غير قِمار أيضاً. )س) ومنه الحديث <لا يُقَلِّب كَعَباتِها أحدٌ يَنْتظِر ما تَجِيء به إلاَّ لم يَرَحْ رائحةَ الجنة> هي جَمْع سَلامة للكَعْبة )لنهاية في غريب الآثار( والكِعابُ: فُصوصُ النَّرْدِ. وفي الحديث: أَنه كان يكره الضَّرْب بالكِعابِ؛ واحدُها كَعْبٌ وكَعْبةٌ، واللَّعِبُ بها حرام، وكَرِهَها عامةُ الصحابة. وقيل: كان ابنُ مُغَفَّلٍ يفعله مع امرأَته، على غير قِمارٍ. وقيل: رَخَّص فيه ابنُ المسيب، على غير قمار أَيضاً. ومنه الحديث: لا يُقَلِّبُ <ص:720> )لسان العرب( Next, we will have to examine all the narrations which refer to backgammon and to see which of these three words are used. The correct translation for the narrations which use the words 'Nard' and 'Nardsheer' is backgammon. On the other hand, the narrations which use the word 'Ki'aab' can be translated both as dice or backgammon as explained above. It is possible that this was the source of confusion in our previous discussion. The ruling regarding the use of dice is based on the narrations which contain the term 'Ki'aab' and the implications thereof. It is incorrect to base this ruling on those narrations which make mention of 'Nard' or 'Nardsheer because they do not explicitly refer to dice. Therefore, we will have to examine the subject matter and authenticity of these narrations containing the word 'Ki'aab.' I have gone through many books of hadith including Al-Musannaf of Abdur Razzaq, Al-Musannaf of Ibn Abi Shaybah, At-Targheeb Wa At-Tarheeb, Shu'ab Al-Iman of Al-Bayahqi, etc. to search for all the narrations which make mention of dice. In summary, there are more than 15 narrations from Rasulullah Salallahu Alayhi Wa Sallam, the Sahaabah Radhiyallahu A'nhum, and the Tabi'n Rahmatullahi A'layhim which use the word dice during the discussion of backgammon. The subject matter of this narrations contained will also apply to playing with dice along with backgammon based on the linguistic usage of 'Ki'aab' as discussed above. Here is a summary of some of these narrations: He who rolls dice waiting to see the result has disobeyed Allah and His Messenger Salallahu Alayhi Wa Sallam. (Musnad Ahmad) Whoever plays with dice in order to gamble is similar to that person who eats pork, and he who plays with dice without gambling is like the person who applies pig fat to his body. (Musannaf Li Abdir Ar-Razzaq) Stay away from these two die (or games associated with dice) for verily they are a form of gambling. Every game which involves the usage of dice is gambling and is not permissible. The Arabic text and references of these narrations is included below. قال الشيخ العوامه و يقويه طريق آخر رواه أحمد (4 : 407) و أبو يعلى و البيهقي من طريق محمد بن كعب القرظي عن أبي موسى بلفظ لا يقلب كعباتها رجل ينظر ما تأتي به إلا عصي الله و رسوله و رجال إسناده ثقات إلا حميد بن بشير فقد انفرد ابن حبان بتوثيفه 4 : 150 و لم يذكره بجرح و انظر مساوئ الأخلاق (المصنف لإبن أبي شيبة ج 13 ص 347( عن أبي موسى أن النبي صلى الله عليه و سلم قال من لعب بالكعاب أو قال بالكعبات فقد عصى الله و رسوله وهذا مما لا يوهن حديث نافع و لا يعلله فقد تابع يزيد بن عبد الله بن الهاد نافعا على رواية سعيد ابن أبي هند (المستدرك لحاكم ج 1 ص (50 أخبرنا عبد الرزاق عن معمر عن قتادة أن عبد الله بن عمرو ابن العاص قال من لعب بالكعبين على القمار فكأنما أكل لحم الخنـزير و من لعب بها على غير قمار فكأنما ادّهن بشحم الخنـزير (المصنف لعبد الرزاق ج 10 ص (468 حَدَّثَنَا ابْنُ عُلَيَّةَ عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ عَنْ أَبِي أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ : مَثَلُ الَّذِي يَلْعَبُ بِالْكَعْبَيْنِ وَلَا يُقَامِرُ كَمَثَلِ الْمُدَّهِنِ بِشَحْمِهِ وَلَا يَأْكُلُ لَحْمَهُ (المصنف لإبن أبي شيبه ج 13 ص (348 عن أبي موسى الأشعري رضي الله عنه قال سمعت النبي صلى الله عليه و سلم و ذكر عنده النرد فقال عصى الله و رسوله عصى الله و رسوله من ضرب بالكعاب يلعب بها (المستدرك لحاكم ج 1 ص 50( أخبرنا أبو سعد الماليني أخبرنا أو أحمد بن عدي حدثنا جعفر الفريابي حدثنا سويد بن سعيد حدثنا أبو معاوية عن إبراهيم الهجري عن أبي الأحوص عن عبد الله رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : إياكم و هاتين الكعبتين الموسومتين اللتين تزجران رجرا فإنهما من الميسر و كذا رواه زياد البكائئ عن إبراهيم مرفوعا (رواه البيهقي في شعب الإيمان ج 8 ص459( أخبرنا أبو الحسين بن بشران أخبرنا الحسين بن صفوان حدثنا عبد الله بن محمد بن أبي الدنيا حدثنا خلف بن هشام حدثنا أبو عوانة عن عبد الملك بن عمير عن أبي الأحوص عن عبد الله قال إياكم و هذين الكعبتين الموسومتين اللتين تزجران زجرا فإنهما من ميسر العجم (الجامع لشعب الإيمان ج 8 ص (460 حَدَّثَنَا أَبُو بَكْرٍ قَالَ حَدَّثَنَا وَكِيعٌ قَالَ حَدَّثَنَا مِسْعَرٌ وَسُفْيَانُ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ أَبِي الْأَحْوَصِ , قَالَ سُفْيَانُ : عَنْ عَبْدِ اللَّهِ , وَقَصَّرَ بِهِ مِسْعَرٌ : إيَّاكُمْ وَهَذِهِ الْكِعَابَ الْمَوْسُومَةَ الَّتِي تُزْجَرُ زَجْرًا , فَإِنَّهَا مِنْ الْمَيْسِرِ (المصنف لإبن أبي شيبه ج 13 ص 349( فقد أخرج أحمد وأبو داود والنسائي وصححه ابن حبان والحاكم من رواية عبد الرحمن بن حرملة عن ابن مسعود " أن النبي صلى الله عليه وسلم كان يكره عشر خصال فذكر فيه الضرب بالكعاب - قال المنذري: وأخرجه النسائي وفي إسناده قاسم بن حسان الكوفي عن عبد الرحمن بن حرملة. قال البخاري: القاسم بن حسان سمع من زيد بن ثابت، وعن عمه عبد الرحمن بن حرملة. روى عنه قاسم بن حسان، لم يصح حديثه في الكوفيين، قال علي بن المديني: حديث ابن مسعود أن النبي صلى الله عليه وسلم كان يكره عشر خلال. هذا حديث كوفي وفي إسناده من لا يعرف. وقال ابن المديني أيضاً: عبد الرحمن بن حرملة روى عنه الركين بن ربيع، لا أعلم روى عن عبد الرحمن هذا شيء من هذا الطريق ولا نعرفه من أصحاب عبد الله. وقال عبد الرحمن بن أبي حاتم: سألت أبي عنه فقال: ليس بحديثه بأس وإنما روى حديثاً واحداً ما يمكن أن يقاس به، ولم أسمع أحداً ينكره أو يطعن عليه. وأدخله البخاري في كتاب الضعفاء. وقال أبي تحول منه. هذا آخر كلامه. وفي الرواة عبد الرحمن بن حرملة بن حمزة، وأبو حرملة الأسلمي مدني روى عن سعيد بن المسيب وغيره. أخرج له مسلم والأربعة، وتكلم فيه غير واحد. انتهى كلام المنذري. حَدَّثَنَا ابْنُ عُلَيَّةَ عَنْ ابْنِ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ قَالَ : بَلَغَنَا { أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم سُئِلَ عَنْ اللَّعِبِ بِالْكَعْبَيْنِ فَقَالَ : إنَّهَا مَيْسِرُ الْأَعَاجِمِ } , قَالَ : وَكَانَ قَتَادَةُ يَكْرَهُ اللَّعِبَ بِكُلِّ شَيْءٍ حَتَّى يَكْرَهَ اللَّعِبَ بِالْعصَى (المصنف لإبن أبي شيبه ج 13 ص 347( حَدَّثَنَا مُعْتَمِرٌ وَجَرِيرٌ عَنْ الرُّكَيْنِ عَنْ الْقَاسِمِ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَرْمَلَةَ عَنْ عَبْدِ اللَّهِ قَالَ : { نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ الضَّرْبِ بِالْكِعَابِ } (المصنف لإبن أبي شيبه ج 13 ص (348 حَدَّثَنَا أَبُو بَكْرٍ قَالَ حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ عَنْ إسْمَاعِيلَ بْنِ سُمَيْعٍ قَالَ : حَدَّثَنَا أَبُو الْأَشْعَثِ النَّخَعِيُّ قَالَ : سَمِعْت ابْنَ عَبَّاسٍ يَقُولُ : لَأَنْ يَتَلَطَّخُ الرَّجُلُ بِدَمِ خِنْزِيرٍ حَتَّى يَسْتَوْسِخَ خَيْرٌ لَهُ مِنْ أَنْ يَلْعَبَ بِالْكِعَابِ (المصنف لإبن أبي شيبه ج 13 ص 349( أخرج البيهقي عن أبي هريرة أنه كان يقول : كل لعبة ضرب فيها بالكعاب قمار لا يصلح اللعب بها (الجامع لشعب الإيمان ج 8 ص 466( حَدَّثَنَا وَكِيعٌ قَالَ حَدَّثَنَا كَامِلٌ أَبُو الْعَلَاءِ قَالَ : سَمِعْت صَلْتَ الدِّهْقَانَ مُنْذُ أَرْبَعِينَ سَنَةً عَنْ عَلِيٍّ قَالَ : لَأَنْ أُطْلَى بِجِوَاءِ قِدْرٍ أَحَبُّ إلَيَّ مِنْ أُطْلَى بِخَلُوقٍ , وَلَأَنْ أُقَلِّبَ جَمْرَتَيْنِ أَحَبُّ إلَيَّ مِنْ أَنْ أُقَلِّبَ كَعْبَيْنِ . (المصنف لإبن أبي شيبه ج 13 ص (350 وَأَخْرَجَ أَبُو دَاوُد فِي مَرَاسِيلِهِ : { ثَلَاثٌ مِنْ الْمَيْسِرِ : الْقِمَارُ وَالضَّرْبُ بِالْكِعَابِ وَالصَّفِيرُ بِالْحَمَامِ. The above-mentioned narrations are of a general nature and do not make any reference to children playing with dice. However, there are some explicit narrations from some of the Tab'iin Rahimahum Allahu which also prohibit children from playing with dice. A'taa, Tawoos, Rashid Ibn Sa'ad, Dhamrah Ibn Habib, Mohammad Ibn Sirin and Mujaahid Rahimahum Allahu all used to consider it gambling for a child to play with dice and some of them used to forbid children from doing so. قال الحافظ أبو بكر محمد بن الحسين الآجري : حدثنا إبراهيم بن موسى الجوزي أخبرنا يوسف بن موسى القطان أخبرنا محمد بن فضيل و جرير عن ليث عن عطاء قال : كل شيء من القمار فهو من الميسر حتى لعب الصبيان بالكعاب و الجوز (تحريم النرد و الشطرنج و الملاهي ص75-76( أخبرنا أبو بكر بن أبي داود حدثنا أبو سعيد عبد الله بن سعيد الأشج حدثنا المحاربي عن ليث عن طاوس و عطاء و مجاهد قالوا: كل شيء من القمار فهو من الميسر حتى لعب الصبيان بالجوز و الكعاب (تحريم النرد و الشطرنج و الملاهي ص75-76( و كذلك هو في المصنف لإبن أبي شيبة عن طاووس (ج 13 ص 353( و قال ابن كثير في تفسيره ما نصه : ، قال مجاهد وعطاء: كل شيء من القمار فهو من الميسر، حتى لعب الصبيان بالجوز. وروي عن راشد بن سعد وضمرة بن حبيب مثله، وقالا: حتى الكعاب والجوز والبيض التي تلعب بها الصبيان.(تفسير ابن كثير سورة المائدة( أخربنا ابن أبي داود حدثنا يونس بن حبيب الأصبهاني أخبرنا أبوداود يعنى الطيالسي أخبرنا حماد بن يحيى الضبعي قال رأيت محمد بن سرين و رأى صبيانا يلعبون بالكعاب فقال يا صبيان لا تقامروأ فإن القمار من الميسر (تحريم النرد و الشطرنج و الملاهي ص75-76( I hope that this clarifies the matter and proves that it is not permissible for both adults and children to play games using dice, irrespective of whether there is gambling involved or not. So next time someone wants to play a board game, then encourage them to them to do something else or take them out for some physical activity as discussed before. But remember to say 'no dice' for playing with dice. Allah knows best. (Mufti) Abdullah Nana San Francisco, California How to make a spinner? How to make a roller? Back to table of contents
  8. 1 point
    10 practical tips and advice on helping someone dealing with depression Shaykh Hamid Waqar Everybody experiences various levels of depression as a reaction to life stressors found in work environments, family life, and financial situations. Most people feel that depression is defined as this short reaction to the stressors that most people easily overcome. Thus, they believe it is insignificant. But, these instances of reactions to stressors is not classified as clinical depression. Clinical depression is defined as a mood disorder in which feelings of sadness, loss, anger, or frustration interfere with everyday life for a longer period of time (Google definition). The lack of awareness of the general public about depression has resulted in many people suffering from this disorder failing to seek help. This is magnified in shame-based societies. Middle-Eastern communities are an example of a shame-based society, hence depression is hidden and overlooked in order to save “face” of the family. Sometimes people that we know and care about might be depressed. There are many symptoms or tell-tale signs of clinical depression that we should be aware of. The following is a list of symptoms: Uncharacteristically sad, down, or “empty” Losing interest in activities that were once a source of pleasure Feeling hopeless, worthless, or both Feeling irritable or restless; becomes forgetful and disorganised Changes in appetite, and losing or gaining weight unintentionally Sleeping poorly or oversleeping Feeling tired or having less energy Having persistent feelings of guilt Having trouble thinking, concentrating, or making decisions Decreased capability and performance Having thoughts of suicide Abusing alcohol or drugs Exhibits a pessimistic outlook on life Constantly complains of aches and pains Remember, a depressed person might not exhibit all of these symptoms. Usually a depressed person does not even realise that he is depressed. Then, if they do realise, many are ashamed to get help; they think that they should be able to get over it themselves. Therefore, seeking professional help is a must. But, in addition to professional help, a family member or close friend of the depressed can do the following things: 1. Talk to the person Tell them that you can see they’re down. Therefore, pretending like nothing is wrong is not a solution and can make the situation worse. 2. Listen with empathyTry to put yourself in their shoes, try to feel what they are feeling without judging them. 3. Don’t joke about itDo not joke about their problem, or tell them simply: “Just be happy, dude!” “Lighten up brother.” 4. Express your helpExpress your willingness to help: sometimes just knowing that people are there for you will help you get over many issues that you are facing. Along these lines, reminding them that Allah is always there as the best support. 5. Encourage professional helpSuggest and support the person to see a professional psychologist, which for most people can feel embarrassing and daunting. 6. Care for their general healthEncourage the person to get enough sleep, exercise, and eat healthy food. Help the person decrease any alcohol and drug consumption; drugs and alcohol have a worse effect on one who is depressed. 7. Socialise with themEncourage friends and family members to stay in touch with them and take them out. 8. Be patientMost importantly: Be Patient; depression is slow and unpredictable. It can be extremely frustrating when dealing with someone who is depressed. 9. Stay calm Do not show the person that you are angry; give them space when they need it; but always be there for them when they call. Be careful not to push too hard or constantly analyse them. 10. Look after yourself Finally: take care of yourself; you need to be in a good state spiritually, mentally, emotionally, and physically to deal with someone facing depression.
  9. 1 point
    DU’AA FOR COMFORT THROUGH OBEDIENCE AND WORSHIP اَللّٰهُمَّ اجْعَلْ حُبَّكَ أَحَبَّ الْأَشْيَاءِ إِلَيَّ، وَاجْعَلْ خَشْيَتَكَ أَخْوَفَ الْأَشْيَاءِ عِنْدِيْ، وَاقْطَعْ عَنِّيْ حَاجَاتِ الدُّنْيَا بِالشَّوْقِ إِلىٰ لِقَائِكَ، وَإِذَا أَقْرَرْتَ أَعْيُنَ أَهْلِ الدُّنْيَا مِنْ دُنْيَا هُمْ فَأَقْرِرْ عَيْنِيْ مِنْ عِبَادَتِكَ ـ Allaahummaj-‘al hubbaka ahabbal-‘ashyaa’i ilayy(a), waj-‘al khashyataka akhwafal-‘ashyaa’i ‘indii, waq-ta’ ‘annii haajaatid-dunyaa bish-shawqi ilaa liqaa’ik(a), wa idhaa aqrarta a’yuna ahlid-dunyaa min dunyaahum fa aqrir ‘aynii min ‘ibaadatik. (Al-Haytham ibn Malik At-Ta’i. Kanz al-‘Ummal #3648) O Allah, make Your love the dearest and make Your fear the most frightening of all things to me. Cut off worldly needs from me by giving me the longing to meet You. And as You bring comfort to the eyes of the men of the world with their worldly possessions, bring comfort to my eyes with Your obedience and worship. ~~~Ameen~~~ (Source: Khalid Baig’s translation and transliteration of du’aa #120 from the Accepted Whispers: Munajat-e-Maqbul)
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    Bismillah Are some of the ahaadeeth authentic such as The beloved Prophet SallAllahu Alaihi wa Sallam commanded: “Whenever you buy anything from the market place first present it to your female children then to your male children.” “When a girl is born to a family, then between the parents and Hell, there shall be a distance of five hundred years.” It has been stated that: When parents rejoice at the birth of a daughter, this is greater than making Tawaaf of the Kaaba seventy times
  11. 1 point
    Zaynab Academy Online Zaynab Academy Online is the first all-women’s online Islamic educational institute dedicated to classical Islamic learning and spirituality and was founded in 2009 by Shaykh Mufti Kamaluddin Ahmed and his wife, Alimah S. Ahmed, under the guidance of the honorable Shaykh Zulfiqar Ahmad. The Academy is non-commercial and non-political and all courses are offered free of charge. We provide a structured educational approach to classical Islamic scholarship, offer a flexible learning environment and impart an educational experience that is at once academically rigorous and spiritually uplifting. All courses emphasize the importance of using sacred knowledge as a means of increasing our connection with Allah (swt) and furthering our spiritual development. Zaynab Academy Online’s courses are based on the Quran and Sunnah and draw upon the rich scholarly tradition of Islamic civilization with a respect for all scholars of the Ahl al-Sunnah wal-Jama’ah. To date, its courses have been attended by thousands of women from dozens of countries around the world. KNOWLEDGE IS LIGHT Zaynab Academy Online’s courses are based on the Qur’an and Sunnah and draw upon the rich scholarly tradition of Islamic civilization with a respect for all scholars of the Ahl al-Sunnah wal-Jama’ah. To date, its courses have been attended by thousands of women from dozens of countries around the world. Zaynab Academy
  12. 1 point
    A praiseworthy Quality in Women Hazrat Thaanwi (Rahmatullahi Alaihi) once mentioned “Women who are pure-minded and simple in their ways (on account of them not being exposed to sin and observing strict purdah from strange men) are generally extremely chaste. Such women resemble the hoors(damsels) of Jannah in their purity and chastity. They do not come into contact with strange men and nor do they even cast glances at them. Hence they could be resembled to the hoors of Jannah, regarding whom Allah Ta’ala described in the Qur’an: فِيهِنَّ قَـٰصِرتُ ٱلطَّرْفِ In the palaces of Jannah reside such hoors (damsels) who lower their gazes from all strange men besides their husbands. Further, Allah Ta’ala expresses the excellence of those women who are unaware of the world and focus on the Hereafter by describing them as ٱلْمُؤْمِنَـٰتِ ٱلْمُحْصَنَـٰتِ ٱلْغَـٰفِلَـٰتِ (Chaste, believing women who remain unaware of the attractions of the world). From this verse of the Qur’an we understand that it is a praiseworthy quality in women, and part of their nature, that they remain aloof from the attractions of the world. Though this verse primarily refers to women remaining aloof from the attractions of sin, and this is also desired from men, however the fact that Allah Ta’ala expresses this quality as a praiseworthy quality of women, one understands that to a greater extent it should be found in women. Unfortunately those who are totally ignorant of Deen feel that the success and progress of women lies in abolishing the concept of purdah and exposing the women to the world. However this notion is totally incorrect. I sincerely feel within my heart that Allah Ta’ala will assist Deen and never cause such people to become successful in their effort. (Malfoozaat Hakeemul Ummat 1/151) Ihyaauddeen.co.za
  13. 1 point
    I am studying medicine, due to which interacting with males is unavoidable. Please advise Question: I am a 4th year female studying medicine. From this year onward, the teaching is primarily practical training which requires us to work in hospitals. My aim once I finish studying Insha Allah is to work with female patients only. When going to the hospitals now, I try to avoid working with male patients and interact with females only. However, this is not always possible. Could you please advise regarding the above. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. We appreciate your query to us. We understand you were motivated by your consciousness of Dīn and religious duties to seek guidance on Dīn. Our duty as the deputies of Allāh and His Rasūl is to present Dīn to you as is. Surely, it is also what you expect from us. In our response, we only seek and wish well for your Dīn and eternity. Allāh Ta’ālā states in the Holy Qurān: وَقَرْنَ فِي بُيُوتِكُنَّ (سورة الأحزاب، رقم الاية 33) And remain in your homes. (Quran 33: 33) From this verse, it is understood that the temperament of Sharīah is that a female should confine herself to her home. In this age of shamelessness, the reason for women being in their homes is more understandable. However, Sharīah takes into consideration circumstances and practical realities and difficulties. Accordingly, a woman may emerge from her house due to need and necessity as defined in Sharīah. If a woman has no one to maintain her and she has no means of income, she may leave her home to earn an income. This is based on the following maxim: الضرورات تبيح المحظورات (الأشباه والنظائر) Necessity relaxes prohibition (al-Ashbāh wan-Nadhāir) Such a relaxation comes with strict conditions. The absence of the conditions will cancel the leniency and the prohibition will remain for example, a woman has a source of income or she is maintained by her father or husband etc.[1] You state that you wish to pursue medicine so that you may treat only female patients. Indeed this is a virtuous act. However, one faces challenges to one’s Imān and chastity in a university or co-ed environment which contaminates one’s virtuous intentions. In any case, you have already started medical studies and are currently in the 4th year of studies. You state that in the near future, you are required to undergo practical training in hospitals. During this process, you may have to come in contact with male patients as well. If you cannot secure any leniency in interacting with males, then do so only to the extent of necessity. Avoid all unnecessary contact with males. Keep the conversations limited to only what is required for your training. Make lots of Tawbah and Istighfār on a daily basis for being in such an environment where your Imān, values and character risk being contaminated. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. idealwoman.org
  14. 0 points
    Oh just saw Mufti sahab from Darul ilm Birmingham has joined the forum. ما شاء الله Jazakumullah
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