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  1. When Ismail (alayhis salam) was still a small baby, his father Ibrahim (alayhis salam) took him and his mother, Hajra, to the site of the Ka’ba. He gave them some dates and a goat skin full of water and left them there. At that time no one lived at the Ka’ba, and there was no water nearby. As Ibrahim (alayhis salam) was walking away, Ismail’s (alayhis salam) mother followed him, asking why she and her son were being left in such a desolate place. She asked several times but he would not answer her. Finally, she asked if Allah had ordered him to do this and he replied that it was so. Upon hearing this, she accepted Allah’s will and returned to the site where Ibrahim (alayhis salam) had left her. As soon as Ibrahim (alayhis salam) was out of sight, he turned and prayed to Allah to protect and provide for his family which he had left out in the wilderness: “O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House; In order, O our Lord that they may establish regular prayer; So fill the hearts of some among men with love towards them, and feed them with fruits; So that they may give thanks.” (al-Qur’an 14:37) Ismail (alayhis salam) and his mother lived for some time on the supply of water and dates, but finally the water began to give out, and Ismail’s (alayhis salam) mother could no longer produce sufficient milk to nurse her baby. The baby became agitated and near to death because of his thirst. The mother could not bear to see her child suffering, so she ran to the top of nearby Mt. Safa to see if she could find someone to help her. When she could see no one, she ran down the mountain and across the valley to Mt. Marwa. Seven times she ran from one mountain to the other, looking in vain for assistance. After the seventh time she heard a voice and she called out to it for help. When she looked she saw an angel digging the earth with his heel until water flowed forth. That place was the site of Zam-zam. She carefully made a depression around the place where the water was flowing, and filled her waterbag with her hands. Then she was able to drink water and nurse her baby. The angel told her not to be afraid, that she and her son would be provided for. Ismail (alayhis salam) and his mother continued to live at the Ka’ba all by themselves for some time. One day some people of the Jurhum tribe were passing through the valley. They didn’t intend to stop, because they knew that there had never been any water in that valley. But they saw a kind of bird which was known to frequent wet spots, so they followed it to the spring of Zam-zam. There they found Ismail’s mother sitting by the water. Ismail’s (alayhis salam) mother was a very sociable person who loved the company of others, so she readily agreed to their request to stop there for a while, provided that they did not claim possession of the water. Some of the people of Jurhum decided to settle permanently by Zam-zam and sent for their families. Ismail (alayhis salam) grew up with these people and learned to speak Arabic from them. When he grew up, they urged him to marry one of their women. You can read about Ismail and his mother in Sahih al-Bukhari IV:582-584. Haqq Islam
  2. As you may recall, most of the people at the time of Ibrahim (alayhis salam) were idol worshippers. There were very few people who heeded the words of Ibrahim (alayhis salam). One of the people who did follow in the way of Allah was his wife, Sarah. She and Ibrahim (alayhis salam) had been married for many years but did not have any children. As they became more elderly, it seemed apparent that they would never have a family. Sarah therefore gave Ibrahim (alayhis salam) her slavewoman, Hajra, as a wife, in the hopes that she would be able to bear a child for him. Ibrahim (alayhis salam) prayed for a righteous son and his prayer was answered. To him and Hajra was born the son Ismail (alayhis salam). Ismail (alayhis salam) grew up strong in the belief of Allah. When he had become old enough to have become helpful, Ibrahim (alayhis salam) saw in a vision from Allah that he was to sacrifice his son. You can imagine how heavy-hearted he was at the thought of giving up that long-awaited son. But he never thought to go against the command of Allah. He went to his son and told him of the vision and asked him what he thought of it. Now Ismail (alayhis salam), although very young, never hesitated. If it was Allah’s will, he said, he would go along with it. Ibrahim (alayhis salam) and Ismail (alayhis salam) prepared for the sacrifice and just as Ibrahim (alayhis salam) was about to perform it, Allah intervened. Allah provided a ram for sacrifice in place of Ismail (alayhis salam), for Ibrahim (alayhis salam) and Ismail (alayhis salam) had passed the test of faith which Allah had set for them. Some time later, the angels who were being sent to Lut (alayhis salam) stopped at Ibrahim’s (alayhis salam) home. When he saw the two strangers, he roasted a calf in order to entertain them. When he saw that they did not eat, he mistrusted and feared them. But they told him not to be afraid. Sarah was there and she laughed when they told her she would have a son. She couldn’t believe it. She was an old woman and her husband an old man. They told her not to wonder at Allah’s decree, for he can do all things. Ibrahim (alayhis salam), too, couldn’t believe his ears when they told him that he would father another son endowed with wisdom. He asked the messengers how they could say such a thing when he was such an old man. But they assured him that they were telling the truth. Just as the angels had foretold, a son was born to Sarah and Ibrahim (alayhis salam). He was named Ishaaq (alayhis salam) and he later became the father of Yaqub (alayhis salam). It is from Ishaaq (alayhis salam) that the children of Israel trace their roots. It is from Ismail (alayhis salam), Ibrahim’s (alayhis salam) first-born son, that the people of Arabia trace their lineage. Thus can two peoples, the Jews and the Arabs, trace their beginnings back to a single ancestor, Ibrahim (alayhis salam), the father of Ismail (alayhis salam) and Ishaaq (alayhis salam). You can read about Ibrahim (alayhis salam) and his sons in the following surat of the Qur’an 11:69-76, 15:51-56, and 37: 99-111. Haqq Islam
  3. Prophet Ibrahim as a role model We often see the term “role model” in newspapers and magazines. It refers to someone who leads the sort of life that you would like to live. Many of us choose our favorite sports star or film star as our role model because we are impressed by the glitter and flair of these wealthy people. However, if we stopped to think about what kind of lives the stars really lead, perhaps we would have second thoughts about our choice of role model. How many of these stars have never known or have forgotten Allah in their quest for fame and riches! How often are they consumed by hate, envy, violence, drugs and other evils! Who really wants that kind of life? Certainly not we Muslims. The Qur’an tells us that the prophets should be our role models, and Prophet Ibrahim (alayhis salam) in particular is frequently mentioned. He was obedient to Allah, upright, and he did not worship any god but Allah. He turned away from those who worshipped idols, even from his own father. He was grateful to Allah for the blessings which were bestowed on him. He was rewarded with good in this world and he is among the righteous in the hereafter. Prophet Ibrahim’s call Prophet Ibrahim’s (alayhis salam) father, Azer, was a stone carver. He carved the images of the idols which his people worshipped. Prophet Ibrahim (alayhis salam) grew up in an atmosphere of paganism, in which Allah was just one of many gods worshipped by his people. But Allah chose Ibrahim (alayhis salam) to be His prophet. Prophet Ibrahim (alayhis salam) saw a star when it rose and called upon it as his lord, but when it set he realized that it was powerless. He called upon the moon when it rose in the sky, but it too disappeared as it set. Then he decided to worship the sun when it rose, but even the sun with all its brilliance had to set each evening. It was at this point that Prophet Ibrahim (alayhis salam) was ready to acknowledge the supremacy of the Creator of all the heavenly bodies, the Lord of all creation, and a being without equal and without partners. He tried unsuccessfully to persuade his father and his people to discard the useless idols and to submit themselves wholly to Allah. He promised his father that he would pray for forgiveness for him, and since he had promised, he did pray. But we are told in the Qur’an that we should shun pagans and we should not pray for them (Qur’an 9:113-114). Prophet Ibrahim (alayhis salam) asked his people why they worshipped those idols which they themselves had made, instead of the true God who had created everything and everybody. The people answered that they worshipped the idols because their fathers had done so. One day, when no one was about, Prophet Ibrahim (alayhis salam) took his right hand and smashed the idols to pieces, all except the biggest. The people came running, asking who had destroyed their gods. Prophet Ibrahim (alayhis salam) pointed to the big god and said, “He did it. Why don’t you ask them?” But of course those fragments of stone were not able to speak and the people knew in their hearts that the big stone could not have destroyed them. So Prophet Ibrahim (alayhis salam) asked, “Why do you worship these powerless rocks instead of Allah who is all powerful?” Then the people were very angry and they seized Prophet Ibrahim (alayhis salam) and threw him into a blazing fire. But Allah was with Prophet Ibrahim (alayhis salam) and made the blaze feel cool to him. Prophet Ibrahim (alayhis salam) emerged from the fire unharmed. In Arabia at the time of the prophet Muhammad (peace be upon him), three religious groups claimed ancestry to the prophet Ibrahim (alayhis salam). They were the Christians, the Jews, and the pagan idol-worshippers. But the religion of Ibrahim (alayhis salam) was none of these three. His religion was truly that of Islam, a total submission to the will of Allah. It is he who should serve as our role model, a man of unswerving faith in troubled times. http://www.haqislam.org/prophet-ibrahim-1/
  4. Read why he, Muhammad sallallaahu 'alayhi wasalla is beloved to his followers..... http://www.alhuda-academy.org.uk/leaflet4.pdf
  5. By Shaykh Muhammad Saleem Dhorat hafizahullah Many Muslims, nowadays appear to share the misconception that material progress and prosperity rather than moral grit are the most expedient means to success. This concept has become so popular today that it is accepted even by the people who are otherwise pious or stand for religious revival. This way of thinking is, nevertheless, discredited by the lives, noble characters and achievements of the Prophets alayhimus salaam. The character and conduct of the Prophets of Allah alayhimus salaam make it quite clear that the secret of their victory and weapons with which they successfully fought their enemies were faith and obedience to Allah subhanahu wa ta'aalaa. The noble person of the Prophet sallallahu alayhi wasallam stands pre-eminent, dignified and exalted amongst all the Prophets alayhimus salaam in all qualities, habits and manners. Allah subhanahu wa ta'aalaa has praised in the Holy Qur’ãn the grandeur of the noble character of the Prophet sallallahu alayhi wasallam in the following words: And thou (standest) on an exalted standard of character. (68:4) The Prophet sallallahu alayhi wasallam has himself said: ‘I have been sent to bring the good morals to perfection.’ From the above it is evident that all the virtues and noble qualities had been granted to him. ‘Allãmah Nawawi rahimahullah writes in his book ‘Tahzeeb’: ‘Allah subhanahu wa ta'aalaa had assembled all the excellencies and virtues of character and habits in the Prophet sallallahu alayhi wasallam.’ To describe all these noble qualities and merits is beyond human capacity, since all those excellencies which can be imagined as attainable are possessed by the Prophet sallallahu alayhi wasallam. However, a hadeeth which comprehends the majority of the noble characters of the Prophet sallallahu alayhi wasallam is presented hereunder: ‘Allah subhanahu wa ta'aalaa says: “O Prophet! We have surely sent you a witness, a bringer of good tidings, a warner and a protector for the Ummies. You are my chosen servant and messenger. I have named you the ‘Trusting’, (since you trust Me in every matter). You are neither rough mannered, nor hardhearted, nor do you uproar in the market place. You never requite evil for evil, but you forgive and overlook. Allah will not give you death till He has brought the astray ummah on the right path through you and has given light to blind eyes of the unbelievers; and has opened their deaf ears and closed hearts.”’ In some traditions the following is also mentioned: ‘I will refine you with all that is noble; and endow you with every noble habit; and will make tranquillity your attire and trait; and piety your conscience; and wisdom the substance of your thought and knowledge; and truthfulness and sincerity your nature; and forgiveness and good works your custom; and justice your practice, truth your rule, righteousness your guide.’ These were the very characteristics which prompted even the non-Muslim leaders at the time of Rasoolullah sallallahu alayhi wasallam to testify to his Prophethood. One such incident is related in Saheehul Bukhãri: Aboo Sufyãn ibn Harb radiyallahu anhu relates that Heraclius had sent a messenger to him while he (Aboo Sufyãn radiyallahu anhu) had been accompanying a caravan from the Quraysh. They were merchants doing business in Shãm (Syria, Palestine, Lebanon and Jordan), at the time when Allah’s Messenger sallallahu alayhi wasallam had truce with Aboo Sufyãn and Quraysh infidels. So Aboo Sufyãn radiyallahu anhu and his companions went to Heraclius at Ilyã (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius’ question said to them, ‘Who amongst you is closely related to that man who claims to be a Prophet?’ Aboo Sufyãn replied, ‘I am the nearest relative to him (amongst the group).’ Heraclius said, ‘Bring him (Aboo Sufyãn) close to me and make his companions stand behind him.’ Aboo Sufyãn radiyallahu anhu added, ‘Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (the Prophet sallallahu alayhi wasallam) and that if I told a lie they (my companions) should contradict me.’ Aboo Sufyãn radiyallahu anhu added, ‘By Allah! Had I not been afraid of my companions labelling me a liar, I would not have spoken the truth about the Prophet sallallahu alayhi wasallam.’ The first question he asked me about him was: ‘What was his family status amongst you?’ I replied, ‘He belongs to a good (noble) family amongst us.’ Heraclius further asked, ‘Has anybody amongst you ever claimed the same (i.e. to be a prophet) before him?’ I replied, ‘No.’ He said, ‘Was anybody amongst his ancestors a king?’ I replied, ‘No.’ Heraclius asked, ‘Do the nobles or the poor follow him?’ I replied, ‘It is the poor who follow him.’ He said, ‘Are his followers increasing or decreasing (day by day)?’ I replied, ‘They are increasing.’ He then asked, ‘Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?’ I replied, ‘No.’ Heraclius said, ‘Have you ever accused him of telling lies before his claim (to be a prophet)?’ I replied, ‘No.’ Heraclius said, ‘Does he break his promises?’ I replied, ‘No. We are at truce with him but we do not know what he will do in it.’ I could not find an opportunity to say anything against him except that. Heraclius asked, ‘Have you ever had a war with him.’ I replied, ‘Yes.’ Then he said, ‘What was the outcome of the battles?’ I replied, ‘Sometimes he was victorious and sometimes we.’ Heraclius said, ‘What does he order you to do?’ I said, ‘He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our kith and kin.’ Heraclius asked the translator to convey to me the following. ‘I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Messengers come from noble families amongst their respective peoples. I questioned you whether anyone else amongst you has claimed such a thing, and your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man’s statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom. I further asked whether this man was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Apostles have been followed by this very class of people. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked whether he had ever betrayed. You replied in the negative and likewise the Apostles never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship idols along with him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.’ The noble and graceful character of Rasoolullah sallallahu alayhi wasallam is in total conformity to all the natural needs of man. His perfect human nature, sublimity of character, long suffering and forgiveness, magnanimity and grace, valour, benevolence, trust in Allah subhanahu wa ta'aalaa, modesty, honesty, humility, purity of heart, self denial and forbearance, devotion and piety, fear of Allah subhanahu wa ta'aalaa, mercy, compassion and generosity in all he is a perfect and beautiful example and a complete code of life for all. For rulers and heads of states, the life of the Chief and King of the Arabs holds a perfect example. For the poverty stricken, the life of the one in whose house the fire was not lit for two months holds an example. For the warriors and conquerors, the life of the Warrior of Badr and the Conqueror of Makkah holds a beautiful example, who forgave even his bitterest enemies. For those who have turned their backs on this world, the life of the Lone worshipper in the solitude of the cave of Hira is an example. For the labourers the one who laboured strenuously in the digging of the trench before the Battle of Khandaq is an example. The orphans can find solace if they look at the Orphan of Ãminah. The businessmen may inculcate honesty and piety within them, by looking at the life of the one who handled business in Syria. For the imãm and judges, the great Imãm and Judge of Masjidun Nabawi, who pronounced justice, without distinguishing between strong and weak is a worthwhile lesson. In a nutshell, there remains no facet of the life which has not been covered by the noble life of Rasoolullah sallallahu alayhi wasallam and in which there is not a beautiful example to follow . Verily in the Messenger of Allah you have a good example for him who looks unto Allah and the last day, and remember Allah abundantly. (33:21) We must all study this great life which is a beacon light for every human, and imitate this greatest personality in every mode of our lives. May Allah subhanahu wa ta'aalaa enlighten our hearts with the love of His Rasool sallallahu alayhi wasallam. Ãmeen. http://www.idauk.org/publications/leaflet61.html
  6. http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=64:when-a-strong-wind-blows&catid=10&Itemid=105
  7. http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=47:when-the-weather-is-cold&catid=10&Itemid=105
  8. http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=58:when-the-weather-is-hot&catid=10&Itemid=105
  9. http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=45:du-for-the-intending-haj&catid=10&Itemid=105
  10. http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=46:du-for-the-returning-haj&catid=10&Itemid=105
  11. We want to remind you to the fact that there is no compulsion for man to accept the TRUTH. But it is certainly a shame upon the human intellect when man is not even interested in finding out as to what is the TRUTH!. Islam teaches that God has given man the faculty of reason and therefore expects man to reason things out objectively and systematically for himself. To reflect and to question and to reflect Nobody should press you to make a hasty decision to accept any of the teachings of Islam, for Islam teaches that man should be given the freedom to choose. Even when man is faced with the TRUTH, there is no compulsion upon man to embrace it. But before you begin to form an opinion about Islam, ask yourself whether your existing knowledge of Islam is thorough enough. Ask yourself whether that knowledge has been obtained through non-Muslim third party sources who themselves have probably been exposed to only random glimpses of Islamic writings and have yet to reason on Islam objectively and systematically themselves. Is it fair that one should form an opinion about the taste of a particular dish just by heresay from others who may themselves not necessarily have tasted the dish yet?. Similarly you should find out for yourself about Islam from reliable sources and not only taste it, but digest it well before you form an opinion. That would be an intellectual approach to islam. It is up to you to make the next move In making your move, Islam continuously reassures you that your rights to freedom of choice and freedom to use that God-given faculty of thought and reason will be respected. Every man has that individual will. No one else can take that away that will and force you to surrender to the will of God. You have to find out and make that decision yourself. May your intellectual journey towards the TRUTH be a pleasant one. The Quran says: " Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects Taghut (evil) and believes in Allah hath grasped the most trust worthy hand-hold, that never breaks. And Allah heareth and knoweth all things. " (Qur'an 2:256) 'When you have understood what is Right and what is Wrong (Evil), it is Forbidden for you to do Wrong.' 'Right and Wrong is defined by Allah swt the Creator the Sustainer. Right is to follow the Qur'an and Sunnah (Purpose of life) in all walks of life. Wrong ((bad) evil) is to do the opposite. The Punishment for Not following the Qur'an and Sunnah (working against Islam) is Clearly Stated and Warned by Allah swt. Please find more information below. [say: "Truly am I A warner: no God Is there but Allah, The One, Supreme and Irresistible,- "The Lord of the heavens And the earth, and all Between, -Exalted in Might, Ever-forgiving." (TMQ38:65-66.)] ["Praise be to Allah, who has sent to his servant the Book, and has allowed therein no crookedness: (He has made it) Straight (and Clear) in order that He may warn (the godless) of a Terrible punishment from Him, and that He may give glad Tidings to the Believers who work Righteous deeds, that they shall have a goodly Reward, Wherein they shall remain for ever, Further, that He may warn those (also) who say, "God hath begotten a son". (TMQ18:1-4.)] ["Say: "O my Servants who have excessively wronged their own souls, despair not of God's Mercy: for God forgives all sins for He is Most Forgiving, Most Merciful. Turn to your Lord (for forgiveness) and bow to His (Will), before the Penalty comes on you: after that you shall not be helped." (TMQ39:53-54.)] ["It is He who has created for you (the faculties of) Hearing, sight, feeling And understanding: Little thanks It is ye give!. And He Has multiplied you Through the earth, and to Him Shall ye be gathered back. it is He who gives life and death, and to Him (Is due) the alternation of Night and Day: Will ye not then understand?." (TMQ23:78-80.)] ["How can ye reject the faith in Allah? Seeing that ye were without life and He gave you life; then will He cause you to die and will again bring you to life; and again to Him will ye return." (Qur'an 2:28)] Be a muslim with true understanding of Islam and save yourself from the Fire of Hell whose fuel is men and stone. Be our witness for reminding. The Truth has come to you now and it is up to you .... dear reader... The Truth has come to you now and it is up to you .... dear reader... ["Whoever goes right, then, he goes right only for his own soul's benefit. And whoever goes astray, then he goes astray only to his own loss. No laden soul can bear another's load. And We never punish until We have sent an apostle (to give Warnings)" TMQ17:15] ["Have We not made for him (mankind) a pair of eyes? And a tongue and a pair of lips? And shown him the two ways (good and evil)?" TMQ90:8-10] ["And I Created not the Jinns and Mankind except they should Worship Me (alone)."TMQ50:56] ["Verily! We have made that which is on earth as an adoration for it (the earth) in order that We may test them (mankind) as to which of them is better in deeds."TMQ18:7] ["This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion (way of life)". TMQ Al-Ma'idah:3] ["If anyone desires a religion other then Islam (Allah's way of life), never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost all spiritual good". TMQ Al-Imran:86] ["Those who reject Our (Allah's) Signs (Verses of the Qur'an) We shall cast into the fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty; for Allah (God Almighty) is Exalted in Power and Wise." TMQ An-Nisa 4:56] ["But those who believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of righteousness, We shall soon admit them to Gardens, under which rivers flow (Paradise), abiding therein forever (eternal home). Therein they shall have companions pure and holy: We shall admit them to shades, cool and ever deepening (Paradise)."(Qur'an 4:57)] ["And seek help in patience and As-Salat (the prayer) and truly it is extremely heavy and hard except for Al-Khashi'un [i.e. the true believers in Allah - those who obey Allah with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)" (Qur'an 2:45] ["(They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return."(Qur'an 2:46)] ["Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception."(Quran3:185)] ["O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah. that ye may prosper."(Quran3:200)] ["O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam."(Quran3:102)] ["..Our Lord! You have not Created (all) this without purpose, Glory to You!...".TMQ3:191] http://www.geocities.com/Athens/Agora/4229/ctinote.html
  12. Assalaamu 'alaykum! Welcome to IslamicTeachings.org Your gateway to increasing knowledge. We aim to provide only authentic information inshaAllah and therefore the source of all content is of utmost importance. Please mention the name of the author and the source of every article otherwise it will be removed.
  13. By Shaykh Muhammad Saleem Dhorat hafizahullah Du'ã is asking Allah for help or for the fulfilment of a particular need. It expresses a slave's helplessness and dependence on Allah, the All-Powerful and Merciful. It is the channel through which one gets directly in touch with one's Creator. The purpose of man's creation is worship and according to a Hadeeth, 'Du'ã is the essence of worship'. (Tirmizi) And according to another Hadeeth, 'Du'ã is the worship'. (Tirmizi) Just as Salãh, Sawm, Zakãh, Hajj etc. are acts of worship, du'ã too is an act of worship. Therefore just as one takes out time to pray Salãh or to recite the Qur'ãn or make zikr, similarly, according equal importance to du'ã, one should also take out sufficient time for the sake of du'ã. The objective behind every act of worship is the Recognition of Allah as the Creator and the All-Powerful, and that one acts according to His Will and not as one likes. A Servant of Allah accepts his weaknesses and recognises his need for Allah. Out of all devotions, this humbleness and total submission is best expressed in du'ã. Furthermore, other acts of worship can become a source of pride whilst du'ã is an act which is usually free from any trace of pride. Nowadays, du'ã has become a mere ritual. It has become a routine practice which one is accustomed to perform at certain times of the day. People raise their hands for a few moments at the time of du'ã, uttering a few words, some consciously, and some without even realising what they are asking for. Today hardly anybody resorts to du'ã for solutions to their problems. For most people du'ã is a devotion which is the most difficult to practise. Even at the blessed places and in the blessed moments, a short while occupied by du'ãs will seem like hours. By and large, we find that the engagement in Salãh or the recitation of the Qur'ãn is relatively easier than making du'ã. This only reflects our distance from the Being of Allah, as du'ã is the only act of worship which provides us with the opportunity to communicate with Allah in the manner we wish. Lack of concentration in this act of worship shows that the performance of other acts of worship are also customary and superficial, and lacking the true essence. If we truly enjoyed the Proximity of Allah, we would inevitably have found enjoyment in confiding in Him and beseeching Him. We would have always felt an eagerness to turn to Him, in open and in solitude. Many of us make du'ã half-heartedly, not convinced whether our demands will be answered or not. We should know that Allah always answers the du'ãs of people. However, it may not always seem so and many people, failing to experience the effects immediately, begin to feel dejected and put off. This, however, should not be the case, as Allah, the All-Hearing, undoubtedly hears and accepts the supplications of people, only that the du'ãs of some are answered immediately, whilst those of others are deferred for their own benefit. One should keep in mind that the acceptance of du'ãs also depends on the expectations of a person. Allah deals with people in accordance with what they expect of Him. In one Hadeeth, the Prophet sallalahu alayhi wasallam has related the following Statement of Allah: 'I treat my servant as he expects of me…' (Bukhãri, Muslim) The Ahãdeeth also tell us that du'ãs (provided that their requisites have been fulfilled) are accepted invariably, but their acceptance is manifested in either of the three below-mentioned ways: Sometimes, Allah immediately answers them and blesses the seekers with what they have asked for; sometimes He substitutes what they have asked for with something that in His Knowledge was better for them; or alternatively, through the blessings of the du'ã, He removes an impending calamity that was to befall them. At times, neither of the above may transpire, but on such occasions, the du'ã is treasured for the Hereafter. These unanswered du'ãs will bear so much reward that a person, on the Day of Qiyãmah, will wish that none of his du'ãs were accepted in the world. (Kanzul 'Ummãl) Abstaining from harãm (clothing, food, income, etc.) is another essential requisite for the acceptance of du'ã. The Prophet sallalahu alayhi wasallam once made mention of a person who travels widely, his hair dishevelled and covered with dust. He lifts his hands towards the sky (and thus makes the supplication): "O Lord, O Lord," then the Prophet sallalahu alayhi wasallam said, "But his diet is unlawful, his drink is unlawful, his clothes are unlawful and his nourishment is unlawful. How then can his supplication be accepted?" (Muslim) By keeping the following few points in mind concerning du'ã, inshã'allah, one will benefit greatly. Firstly one should remember that du'ã is an act of worship and should be given an independent status of its own. It should not remain a mere ritual. Secondly, one should make du'ã after performing all good deeds such as Salãh, recitation of Qur'ãn, zikr etc., and also fix a specific time especially for du'ã. In du'ã, one should adopt humility and ensure that one understands what is being asked. The time spent in du'ã should be gradually lengthened. In the initial stages, the same du'ãs can be repeated over and over, and in the meantime more and more du'ãs should be memorised. An effort should be made to learn those du'ãs in particular which encompass the general need of all the Muslims. Thirdly, when making du'ã, a person should have a firm faith that he is asking from Allah the All-Powerful, and He is able to fulfil every need of ours. The chances of being cured from a fatal illness, for instance, may seem remote but it should be believed from the depths of the heart that Allah is able to cure any illness if He so wished. Dr. 'Abdul Hay 'Ãrifi rahmatullahi alayh (a renowned saint) used to say, 'Does there exist any problem that cannot be solved through du'ã?', and then he would say 'How can there, when du'ã is a request made to Allah for the removal of problems and there is no problem on earth whose removal is beyond His ability.' One should ask Allah for both worldly needs and those of the Hereafter. Rasoolullah sallalahu alayhi wasallam has instructed us to ask Allah for all our needs, however petty they may seem to be. He sallalahu alayhi wasallam mentioned that even if a person's shoelaces break, he should ask Allah before embarking to obtain new ones. Finally, one should not ask for anything unlawful. Many young people do not realise this and by asking for impermissible things incur the displeasure of Allah. May Allah give us all the tawfeeq to turn to Him for all our needs and may He fulfil all our lawful needs of this world and the Hereafter. Ãmeen Islamic Da'wah Academy
  14. Q. If a dog touches me, do I have to take a bath and change my clothes before I read namaz? (Query published as received) A. A dog itself is not impure but its saliva is impure. So if a dog has to brush against you without its saliva getting onto your clothing, you do not have to change your clothing or bath. You may perform Salaah in that state if you are with Wudhu. If the dogs saliva gets on to you, then too, it is not necessary to bath but it is necessary to wash the soiled area of the clothing before performing Salaah. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN)
  15. "Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward." (Tirmidhi 7/443) I would like to add what i have heard from my murshid, Shaykh Muhammad Saleem Dhorat (hafizahullah) "Our love for the sunnah should be such that we should yearn to perform even those sunnats which we are unable to perform, like remaining hungry for days and having to tie a stone around the stomach. This yearning can be compared with the yearning a diabetic person feels when he sees a tray of delicious cakes and sweet dishes in front of him and he cannot eat them due to his diabetes" Please add......
  16. Muslim narrated in his Sahih that Jabir bin Abdullah said, "The Messenger of Allah (Sallallaho Alaihe Wasallam) asked his wife for food and she said that I have vinegar. He asked for some of it and started eating from it while saying: "What an excellent food is Khall (vinegar), what an excellent food is Khall (vinegar)". (He ate it with bread.). Ibn-e-Majah narrated from Umm Sa'ad Radi Allaho Anha that Prophet Muhamamd Sallallaho Alaihe Wasallam said : "What an excellent food Khall (vinegar) is, O Allah ! Put Your Blessings in Khall (vinegar) because it was the food of Prophets before me & any house having the Khall (vinegar) will never face poverty". (House having the Khall means that vinegar is the food of its residents).
  17. ummtaalib

    Have Mercy

    By Khalid Baig In the hadith literature there is a category called musalsal (continuous). A musalsal hadith is such that all its narrations over the centuries shared a common attribute. Some of these ahadith include gestures. For example Anas, may Allah be pleased with him, reported a hadith about the hand-shake of the Prophet, Sall-Allahu alayhi wa sallam,, Allah's blessings and peace on him. "Prophet, Sall-Allahu alayhi wa sallam's hand was softer than silk," he reported. But the report was accompanied by an actual hand-shake, just like the original. There are people living today who have received this hadith, along with the hand-shake, through an unbroken chain that goes back to the Prophet, Sall-Allahu alayhi wa sallam. This is hadith musalsal bil masafaha (continuous with hand shake). It is a fascinating subject. There is no other human being whose words and even gestures have been transmitted through the centuries with such love, devotion, and care. There are so many musalsalat that Shah Waliullah has compiled them in a book. Leading the group of musalsalat is the hadith known as musalsal bil Awwaliat, (continuously first). It is because for centuries, whenever a teacher of ahadith started a new class anywhere in the Muslim world, he always began with this hadith. The practice continues to date in many Islamic universities. It is always the first hadith in a new hadith class. We know that unlike the Qur'an, the order in which ahadith are presented or read, is dependent only on the choice of the compiler, teacher, or reader. There is no command that they must be studied in a particular order. So the first hadith, became first not because of an explicit injunction, but purely by the choice of those involved in the study. Here is that hadith: "Abdullah bin Umro bin Aas, may Allah be pleased with him, reports that the Prophet, Sall-Allahu alayhi wa sallam, said: Those who have mercy will receive the mercy of the Most Merciful. Have mercy on those who are on earth, the One in heavens will have mercy on you." (Tirmidhi ). This is the message from the Prophet, Sall-Allahu alayhi wa sallam, who was declared by Allah to be "Mercy to the entire world." It is just appropriate that his ummah chose that hadith to be the first for its study. There is no other call for mercy that is more universal or more inspiring. Have mercy on all the people. And do it because you yourself need the mercy of Allah. Be merciful to the other creations so the Creator will have mercy on you. Your mercy should see no bounds. It should reach all human beings. Another hadith in Bukhari and Muslim states: "Those who have no mercy on other human beings, will not receive the mercy of Allah." It is important to note that in this second hadith the word used is nas, that is people, not just believers. And not just human beings. But also animals. For "those on earth" include all living things. Once the Prophet, Sall-Allahu alayhi wa sallam, told the story of a person who had fed water to a thirsty dog by climbing down a well and bringing water in his shoe, and attained salvation for that act. When asked if there is any reward for nice treatment to the animals, he answered that there is reward in being kind to all vertebrates, a classification that practically only leaves out insects. Sometimes people say that Islam taught kindness to animals 1400 years ago while the modern civilization has learnt the lesson only now. Only the first part of this statement is true, since the modern civilization has not yet learnt the lesson. Its penchant for show biz has resulted in many displays of kindness to animals but they only camouflage the unprecedented cruelty to them. Consider the practice of vivisection, in which live animals are put through torture in the name of medical research. Live and conscious animals are burnt or cut up or tortured in all ways imaginable to see what will happen. The practice was invented by this civilization. It continues today. When it comes to human beings, the modern civilization decidedly values them less than the animals. That is why there are more people concerned about saving the whales and exotic animals than have been concerned about the Muslims in Bosnia. That is why seemingly educated people can painlessly present arguments that the dropping of nuclear bombs on civilians was a good thing. That is why the starving to death of nearly half a million people in Iraq, through economic sanctions, does not raise any serious objections in the "civilized" world. Of course the modern civilization's ruthlessness to other human beings, of different color, or religion, exceeds its cruelty to animals. It kills, maims, tortures, and starves to death, other human beings because they are "others." Can this civilization even imagine the outlook and mental make up of a nation that for centuries has begun the study of the traditions of its Prophet, Sall-Allahu alayhi wa sallam, by recalling this message of universal mercy. Kindness, love, mercy. These are among the most important defining words for the collective personality of this ummah. Our ummah. We begin every act in the name of Allah who is Most Beneficent and Merciful. We invite the entire world to the mercy of their Creator. We show mercy to all the creation. And by doing all that we seek mercy of Allah. We also show our love for the Creator by being kind to His creations. That is the foundation of real mercy. Our mercy is not a public relationing ploy or a propaganda tool. It is not driven by a love of headlines. Such motivations can only create a show of mercy. But the real mercy requires sincerely and a more solid foundation. In a way mercy is an attribute of power. A helpless, powerless person cannot have mercy on others; he can only ask for mercy. When Muslims had power, the world benefited from their mercy. When they lost it, the world became full of ruthlessness and injustice. That is the world we live in today. It is calling for the return of those who can bring kindness and mercy back. Are we those people? Are we the people who have been informed and inspired by the hadith musalsal bil Awwaliya?
  18. By Khalid Baig It happened at an international inter-faith conference. The organizers decided to end the conference with readings from the scriptures of major religions, done by followers of other religions. As it happened, an Arab Christian read a passage from the Qur'an. He was a good reciter. Every one seemed to be moved by his heart-rending reading, including the reciter himself. Immediately afterward, prominent Muslim thinker and writer, Maulana Waheeduddin Khan, who narrated this story, asked him: "Do you think Qur'an is the Word of God?" In a moment of truth he said: "Yes." But, then, he had second thoughts so he added: "But only for the Arabs." Actually not only the Qur'anic message keeps attracting people all over the world, its words also move people who may not know a word of Arabic language. Famous Egyptian reciter Qari Abdul Basit reportedly once accompanied then President Gamal Abdul Nasir to a meeting with the Soviet leaders. During a break in the meeting, Nasir asked him to recite the Qur'an before the top Soviet leaders. When he finished the recitation, Qari Abdul Basit saw four of them shedding tears. "We don't know what it was," they later explained. But there was some thing touching in those Words! Ironically at that time Qur'an was the forbidden tree for the Muslims in the Soviet Union. Reading, teaching, or even possessing a copy of the Qur'an resulted in the most severe punishments. The KGB was always on the lookout. Its agents could enter any house, any time, if they suspected anyone inside of reading Qur'an or offering prayers. Religious leaders were drafted for compulsory labor. Mosques and Islamic schools were closed down and turned into cinema houses, factories and offices. One could not find a copy of the Qur'an anywhere. The ruthless state machinery did everything within its power to extinguish the flame of Qur'an from the empire. Yet during those seventy dark years Muslims kept the flame burning. They developed elaborate camouflage mechanisms, at tremendous risks, to teach Qur'an to their children. Little children had to stay away from their parents for months at a time as they retired to secret hujras (rooms) where they memorized Qur'an and received religious instructions without ever having looked at a printed page. Their stories remain a neglected but extremely bright part of our recent history. What kind of Book can command such devotion and sacrifices? Only the Book that begins by asserting: "This is the Book; in it is guidance sure, without doubt, to those who fear Allah." (Al-Baqarah 2:2). And then each and every line of it attests to that assertion. It declares: "The Most Gracious! It is He Who has taught the Qur'an." (Al- Rahman 55:1-2). It challenges: "Say If the whole of mankind and Jinn were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support." (Bani Israel 17:88). It claims: "Verily it is We Who revealed the Remembrance and verily We are its guardians." (Al-Hijr, 15:9). Qur'an is the first document in the Arabic language. There is no other language of the world that has withstood the passage of fourteen centuries. Over the centuries, rivers change courses, civilizations rise and fall, and languages become extinct and new ones develop. Consider the expression "faeder ure on heofonum" from Lord's Prayer in Matthew 6 from a Bible of 900 C.E. We are told it means: "Our father in heaven." It also means that any writing from that time cannot be read by an English speaker today. But any Arabic speaker can open the Qur'an today and understand its message. As did all the people in the intervening centuries! Prominent scholar Dr. Hamidullah tells of an effort in Germany by the Christian scholars to gather all the Greek manuscripts of Bible as the original Bible in Aramaic is extinct. They gathered all manuscripts in the world and after examining them reported: "Some two hundred thousand contradictory narrations have been found... of these one-eighth are of an important nature." When the report was published, some people established an Institute for Qur'anic Research in Munich with the goal of examining Qur'an the same way. A gigantic research project was started that continued for three generations. By 1933, 43000 photocopies of Qur'anic manuscripts had been collected. A report published shortly before World War II showed the results of the examination of these manuscripts. While some minor mistakes of calligraphy were found, not a single discrepancy in the text had been discovered! Of course the love, devotion and care that Muslim showed toward the Qur'an, and that became the immediate cause of its miraculous preservation, was inspired by the Prophet Muhammad, Salla-Allahu alayhi wa sallam. On one occasion he asked the companions in Suffa: Which of you would like to go out every morning to Buthan or Al- Aqiq (two markets near Medina) and bring two large she-camels without being guilty of sin or without severing the ties of kinship? Camels were the valuable commodity of the time, she-camels even more so. Its equivalent today may be a brand new automobile. As they showed their interest, Prophet Muhammad, Salla-Allahu alayhi wa sallam, explained: To teach or recite two verses of the Qur'an is better than getting two she-camels. And three verses are better than three she-camels. (Muslim). And so, for centuries this ummah displayed an unprecedented love and devotion for the Book of Allah. It began the education of its children by teaching them how to read Qur'an. It began its day by reciting from the Qur'an. Qur'an was divided into seven parts, each called a manzil, so it could be read completely every week. It was divided into thirty parts, each called a juz, so it could be read completely every month. Qur'an is the most read and memorized book in the world! Today, though, we see a change. Thanks to the twin scourges of a colonial education system and the television, today we find millions of Muslim children for whom learning to read the Qur'an is not part of their education. We find millions of Muslim homes where Qur'an is read only on special occasions. When someone dies, for example. This despite the fact that in most parts of the world today, unlike the Soviet Union of yesterday, reading the Qur'an is no longer a high risk proposition. How unfortunate is the person who should die of thirst while holding the refreshing glass of water in his hands! How unfortunate the person who should die of disease while holding the perfect medicine in his hands! Of course we must read it, understand it, and put it into practice. But we must also remember that reading with full deference and proper etiquettes is a pre-requisite for understanding the Qur'an, just as understanding its message is a pre-requisite for practicing it. Our goal must be to live by the Qur'an. For only then we truly live. Otherwise we only pretend to live.
  19. قُلْ اِنْ كُنْتُمْ تُحِبُّوْنَ اللهَ فَاتَّبِعُوْنِىْ يُحْبِبْكُمُ اللهُ وَيَغْفِرْ لَكُمْ ذُنُوْبَكُمْ “Say if you love Allah, follow me – Allah will love you and forgive your sins” (3:31) The sunnat (way) of our beloved Prophet sallallaahu ‘alayhi wasallam is the second fundamental source of Islam. It embodies the entire pattern of the life of the Prophet sallallaahu ‘alayhi wasallam and includes every detail containing his actions, words, conduct etc. which has been reported to us in the vast collection of Ahaadeeth. In the sunnat of our Prophet sallallaahu ‘alayhi wasallam lies a fountain of divinely guided wisdom and a perfect way of life. In all its aspects including such personal habits as eating, drinking and sleeping, lies the key to success and everlasting bliss. Much reward has been promised for a courageous Muslim who, in a time of mischief and trial, when sunnat is being mocked at and when practices of non Muslims are held in high esteem, revives a sunnat of our beloved Prophet sallallaahu ‘alayhi wasallam. Confirming this our Prophet sallallaahu ‘alayhi wasallam said: “That person who loves my sunnat loves me, and he will be with me in Jannah” (Tirmithi) The Prophet sallallaahu ‘alayhi wasallam stands exalted amongst all of Allah’s creation as he was endowed with perfection in all his qualities as confirmed by His Lord: وانك لعلى خلق عظيم “And thou (standest) on an exalted standard of character" (68:4) By following his way, one not only reaches a higher level of humanity and servitude to Allah but proves his/her love for our Prophet sallallaahu ‘alayhi wasallam as it is the sign of a lover to imitate the beloved. With a little effort one can enrich one’s life with the divinely guided sunnats. A little thought applied to one’s daily necessary actions can change these mundane acts of eating, drinking, and even relieving one’s self into acts of worship which will become a means of attaining the garden of Allah’s mercy and His everlasting pleasure!
  20. Meeting an Adversary or Powerful Ruler or Fearing a People Allahumma inna naj'aluka fee nuhoorihim wa na'udhu bika min shuroorihim. Oh Allah, we ask you to restrain them by their necks and we seek refuge in you from their evil. [Dawud 2/89, Al-Hakim 2/142] Allahumma Anta adudi, wa Anta naseeri, bika ajoolu, wa bika asoolu, wa bika oqaatilu. Oh Allah, You are my strength and You are my victory. For Your sake I go forth and for Your sake I stand firm and for Your sake I fight. [Dawud 3/42, At-Tirmidhi 5/572]
  21. Foreword and approval on the research by Shaykh (Mufti) Ebrahim Desai (HA) Moulana Ismail Moosa (Sallamahu) has completed his first year Mufti course at the Darul ifta. There is still much confusion on the issue of masah on socks, especially in America, Canada, UK, and the Middle East countries where masah is made on regular cotton or nylon socks This is of particular concern to people performing Salah behind Imams who make masah on regular cotton or nylon socks. The Darul Iftaa regularly receives queries i n this regard. Amongst other queries are the follow ing: Is the Imams wudhu valid? Is the follower’s wudhu valid? Should we perform our own Salah etc.? Recently, a new sock, SealSkinz has come into the market and the position of wiping on that is being queried. Alhamdulillah, Moulana Ismail Moosa (Sallamahu) in this document has discussed the issue in much detail. Healso proves the impermissibility of masah on regular cotton socks. He concludes that masah on SealSkinz is permissible. This treatise should be presented to Imams and trustees of the Masaajid. The issue of masah on regularsocks MUST be considered before appointing a person as an Imam of the Masjid. (Mufti) Ebrahim Desai Saheb An extensive Research on Wiping on Socks by Shaykh (Mufti) Ismail Moosa (HA)
  22. Islamic Viewpoint on Voting By Shaykh Mufti Zubair Dudha Islãmic Tarbiyah Academy A Muslim is that person whose every action is for Allah. Every single deed, every movement such as walking, sitting, worshipping, working, marrying, and dealing in business or politics, is done solely for the pleasure of Allah. Since voting during an election is also an action it is necessary for us to understand and learn about the correct Deeni position of the vote. Unfortunately very few people, if any, find time to think, ponder, enquire and learn about Islãmic rulings concerning our daily activities because most people indulge in innumerable actions which are useless and base, and can spare no time for anything else. THE POSITION OF VOTING IN ISLÃM In the 9th Verse of Surah Mã’idah Allah Ta’ãla says: “O You who believe, stand out firmly for Allah as witnesses to fair dealing and let not hatred of others make you swerve and depart from justice.” In Islãm, voting comprises of six elements viz. 1) That of giving evidence, 2) That of intercession, 3) The element of appointing some representative, 4) Mashwarah (consultation), 5) Wakala (Agency of proxy), 6) Bai’ah (pledging of allegiance). 1) Giving evidence encompasses a very wide field of definition and is not restricted merely to the Court House before a Magistrate or Judge as is the general assumption to-day. The terminology of the Qur’ãn and Hadith with respect to giving evidence covers a considerably broader meaning. Mufti Muhammad Shafi ® in his Ma’ãriful Qur’ãn, whilst commenting on the above verse, has written that the giving of evidence may be found in many other circumstances. For instance, a doctor who issues a medical certificate confirming that some patient is so sick that he should not attend to his duties, is in reality giving a form of evidence. So too is the case of an adjudicator or lecturer assessing the answer papers of students. Allotting of marks is Shahãdah, and if he intentionally or carelessly either reduces or increases a student’ marks, he is actually giving false evidence, which as we know is Harãm and a major sin. In a similar manner voting for any Candidate to enter Parliament or other such Assembly is also a form of giving evidence. In this case the Voter is testifying that the Candidate for whom the Vote is being cast is trustworthy, Allahfearing, very capable and most suitable to represent the masses. (Ma’ãriful Qur’ãn Vol. 3 P. 70/71). 2) The next aspect of the Shar’iah to be found in elections is the element of intercession. The role played by the voter in an election is one of interceding, for in actual fact he is intervening on behalf of some candidate who wants to be made a representative of the people. In this way the voter has a share in the good and evil actions of the elected person. Thus if the elected person carries out good work during his stay in office then whatever rewards he will benefit from this, a share will also be due to the voter. Similarly, if the elected candidate does wrong by indulging in un-Islãmic and non-permissible actions then the evil and sin from this shall reach the Voter. 3) Representation – The Voter appoints some person as his representative. If such a representation is only there for the benefit of an individual then the responsibility is limited; but where an entire community is implicated as is the case for elections and an ill-equipped or wrong person is appointed by means of this vote then the rights of the whole community have been usurped. This would mean that the sin of usurping the rights of the whole community falls upon the neck of the Voter, as mentioned in Ma’ãriful Qur’ãn Vol. 1 P. 73. 4) Mashwarah – Voting as a form of consultation. Thus a prospective voter is offering suggestion as to who, in his opinion is the most entitled to receive the vote. 5) Wakala – Agency of proxy. Where the candidate is made an agent/representative on behalf of the person that has appointed him by vote. 6) It is the form of political Bai’ah (pledging of allegiance) to the candidate, regarding him as most suitable for the post. These elements of an election which govern voting in Islãm make it compulsory upon every Muslim to exercise meticulous care in ones choice of a representative in P a r l i a m e n t , Ma s j i d , Madrassah, Waqf etc. One must make a careful study of his candidate and ask the questions; What type of person is he? Is he trustworthy? Does he possess the ability to represent the community? Does he practise righteousness and piety? VOTING IN NON MUSLIM COUNTRIES It will be permissible to vote under such circumstances where we fear that our religious rights will not be fully preserved and upheld unless we align ourselves with a movement all be it a non Muslim movement that will strive to protect and secure our religious rights. In reply to a query regarding participation in non Muslim politics, Shaykh Mufti Kifayatullah ® wrote; “The ideal situation would be that the political leader of Muslims should be a Muslim who strictly adheres to the injunctions of the Shar’iah and diligently follows the Commands of Allah. However, if a person with such qualities is unfortunately not available to fill the post, or the Muslim community, due to the misfortune of its inadequacies, is unable to recognise and nominate a person of such calibre to the post, then it would become permissible to align oneself with any political thinker, whether it be Jinnah or Ghandi provided that there is assurance of the legality and benefit of this political leadership.” (Kifãyatul Mufti Vol. 9). Shaykh Mufti Mahmood Hasan Gangohi ®, writes in reply to a query regarding the issue of voting; “If by voting there is some benefit to the Deen, nation and country and it is strongly hoped that the party or candidate voted into power will render correct service, then it will be permissible to vote.” (Fatãwa Mahmoodiyah Vol. 5 P.341). In conclusion, one should be very cautious before giving their vote to any political party. If one finds all parties non beneficial to Deen and our rights then it will be better not to vote.
  23. By Shaykh Mufti Zubair Dudha Islãmic Tarbiyah Academy 45 Boothroyd Lane, West Town, Dewsbury. W. Yorkshire. WF13 2RB. Tel/Fax: (01924) 450422 www. islamictarbiyah.com email: [email protected] Islãm is a religion which provides and guarantees freedom of ideas, thought and life. It has issued commands to prevent and forbid tension, disputes, slander and even negative thinking among people. In the same way Islãm is determinedly opposed to terrorism and all acts of violence. One should note that recent ‘Muslim’ activities which are categorised as terrorism are but a part of the overall terrorist activities which take place around the globe. As is known, for centuries, various acts of terrorism have been carried out in different parts of the world by different groups for a variety of purposes. Sometimes a communist organisation, sometimes a fascist group, and sometimes radical separatist factions assume responsibility for these acts. The terrorist activities of the IRA and the Loyalist had been going on for more than three decades, Kurdish Workers Party, RAF (Red Army Faction) and Neo-Nazis in Germany, ETA in Spain, Red Brigades in Italy, Tamil Tigers in Sri Lanka and many other organisations seek to make their voices heard through terror and violence by killing innocent and defenceless people. Demonising Islãm The media say, so consequently do the politicians, that this violence and terrorism actually goes back into the roots of Islãm, into its religious roots with the dream of world domination, are deemed to be the roots of Islãm. This is why the terminology is carefully tailored to fit this pattern. If Pakistan makes a bomb, a nuclear bomb, it is christened as an ‘Islãmic bomb’. The Bomb which was dropped on Hiroshima was not a Christian bomb; the bomb made by India is not a Hindu bomb. Similarly Israel possesses nuclear armaments yet it is not labelled the Jewish bomb. There is little doubt that the IRA has very deep Catholic roots and the Protestant groups allied against it also have deep religious roots. But no one deduces their terrorist activities to Christianity, to Catholicism or to Protestantism. Similarly the Buddhists were responsible for the genocide in Cambodia and bloodshed in Sri Lanka. This wasn’t attributed to Buddhism, nor was Stalin described as an atheist extremist. Muslim activities, however, are attributed immediately to Islãm. As far as Islãm is concerned sanctity of human life, is supreme. Allah Ta’ãla clearly tells us in the Qur’ãn; “….if someone kills another person, unless it is in retaliation for someone else or for causing corruption on earth- it is as if he had murdered all mankind. And if anyone gives life to another r person, it is as if he had given life to all mankind..” (Surah Mã’ida V .32). “Allah does not love corruption” (Surah Baqarah V.205). “Eat and drink of Allah’s provision and do not go about the earth corrupting it.” (Surah Baqarah V.60). “Allah does not uphold the works of those who cause mischief.” (Surah Yunus V. 81). With regards committing suicide Allah Ta’ãla says; “Do not kill yourselves.” (Nisã V. 29). Thus Allah Ta’ãla has declared suicide to be a sin. In Islãm it is forbidden for anyone to kill himself or herself for no matter what reason. Committing suicide and carrying out suicide attacks, and causing the deaths of innocent people while doing so, is a total violation of Islãmic morality. Allah Ta’ãla tells us; “…do not go beyond the limits. Allah does not love those who go beyond the limits”. (Surah Baqarah V.190). This verse clearly mentions that one should never transgress the limits and boundaries of Islãm, no matter what the circumstances and degree of anger a Muslim is still bound to the laws of Allah. Taking matters into one’s own hands and committing acts that are contrary to Islãm is transgression which is greatly disliked by Allah. Even at the time of war the Prophet of Allah (Sallallahu Alaihi Wasallam) reminded the believers numerous times about this subject and by his own practice became a role model for others to follow. He addressed the believers who were about to go to war in the following terms; “Go to war in adherence to the religion of Allah. Never touch the elderly, women or children. Always improve their situation and be kind to them. Allah loves those who are sincere”. (Ahmad). The Prophet of Allah (Sallallahu Alaihi asallam) clarified the attitude Muslims must adopt even when they are in the middle of ragging battle; “Do not kill children. Avoid touching people who devote themselves to worship in churches! Never murder women and the elderly. Do not set trees on fire or cut them down. Never destroy houses”. (Bukhãri). The Islãmic principles Allah proclaims in the Qur’ãn account for this peaceful and temperate policy of the Prophet Muhammad (Sallallahu Alaihi Wasallam). In the Qur’ãn, Allah Ta’ãla commands Muslims to treat the non- Muslims kindly and justly; “Allah does not forbid you from being good to those who have not fought you over religion or driven you from your homes, or from being just towards them. Allah loves those who are just. Allah merely forbids you from taking friends those who have fought you over religion and driven you from your homes and who supported your expulsion…” (Surah Mumtahinah V.8-9). Misconception of Jihãd The narrow vision of the media has portrayed Islãm as a bloodthirsty, trigger happy, militant ideology bent on killing every non Muslim. The word ‘Jihãd’ conjures up images of bearded men with fiery eyes marching down a street armed with guns and swords shouting “Allahu Akbar”. Muslims are branded as terrorists, extremists and fundamentalist. Islãm has become synonymous with the sword and every skirmish or uprising is hallowed as Jihãd. Both Muslims and non Muslims remain appallingly ignorant of the true spirit and implications of Jihãd. The word Jihãd is generally misconstrued as holy war. It is often confused with “Qitãl” which means fighting. In Islãmic terminology Jihãd means; striving in the path of Allah. It is the unceasing effort of an individual towards self purification and the collective struggle of a community against all forms of corruption, injustice and tyranny. Fighting for the cause of Islãm (Qitãl) is but one aspect of Jihãd. It is a historical fact that from early dawn of history until now, humanity has suffered from local, civil and global wars. War is a necessity of existence, a fact of life. Even today humanity lives under the constant fear of war in many hot spots of the world. The realistic approach of Islãm recognises war as lawful and justifiable course for the restoration of justice, freedom and peace. War is not an objective in Islãm, i t is resorted to under extraordinary circumstances when all other measures fail. Islãm is a religion of peace, the daily greeting of a Muslim is ‘peace’, the word Muslim means ‘peace’. Paradise is the abode of ‘peace’. However when peace is undermined Islãm permits Jihãd as the ultimate arbiter of men’s disputes under three circumstances; 1) As a defensive strategy. 2) As a punitive strategy. 3) As a preventive strategy. The Humane laws of Jihãd The first Caliph Abu Bakr (R.A.) while dispatching the army to Palestine said: “O People! Stop. I enjoin upon your ten commandments. Remember them; do not embezzle do not cheat do not mutilate do not break trust do not kill a minor child or an old man or woman of advanced age do not hew down a date palm nor burn it do not cut down a fruit tree do not slaughter a goat, cow or a camel except for food, maybe you will pass near people who have secluded themselves in convents, leave them in their seclusion. People will present to you meals of many kinds, you may eat; but do not forget to mention the name of Allah”. (Tabari). Islãm makes a distinction between ordinary civilians and combatants. It does not permit the killing of minors, women, the aged, sick and the monks. The British historian Karen Armstrong, a former nun and expert on middle East history, in her book Holy War, which examines the history of the three divine religions makes the following remarks acknowledging peace in Islãm; “….The word Islãm comes from the same Arabic root as the word ‘peace’ and the Qur’ãn condemns war as an abnormal state of affairs opposed to God’s will. Islãm does not justify a total aggressive war of extermination. Islãm recognises that war is inevitable and sometimes a positive duty in order to end oppression and suffering. The Qur’ãn teaches that war must be limited and be conducted in as humane way as possible. Mohammad had to fight not only the Meccans but also the Jewish tribes in the area and Christian tribes in Syria who planned on offensive against him in alliance with the Jews. Yet this did not make Mohammed denounce the People of the Book. His Muslims were forced to defend themselves but they were not fighting a ‘holy war’ against religion of their enemies. When Mohammed sent his freeman Zaid against the Christians at the head of a Muslim army, he told them to fight in the cause of God bravely but humanely. They must not molest priests, monks and nuns nor the weak and helpless people who were unable to fight. There must be nomassacre of civilians nor should they cut down a single tree nor pull down any building”. (Holy War-Karen Armstrong). Conclusion Muslims throughout the world are facing a defining moment. Muslims must recapture the true spirit of Islãm, and reclaim it from those who have harmed its integrity and honour by attaching terrorism with Islãm. True Islãm cannot in any way, shape or form be associated with terrorism. It is in complete contradistinction to it, for without a doubt, Islãm itself denounces Terrorism.
  24. Assalaamu 'alaykum! The following changes have been made to the Furum. Please read all the rules. 1. Please maintain modesty when addressing the opposite gender on the Forum. No light banter, no exchange of email addresses or personal information. Make posts to the point and platonic. Any comments contrary to modesty will be deleted 2. Please follow the general Islamic guidelines of Aadaab (Proper conduct relating to each other) 3. Private Messaging between members has been disabled to avoid any form of fitnah 4. Emoticons have been disabled. 5. No pictures of animated objects are allowed on the forum and this includes avatars. If your avatar displays a picture please ensure it is changed. Being an Islamic Forum we adhere to the laws of Allah subhaanhanu wata'ala. We aim to keep the forum free of any form of intermingling between genders. Please maintain the laws of Allah subhaanhau wata'ala. Jazaakumullaah.
  25. Question: When the menses period of a woman terminates – how does she establish when to perform ghusl? For example: does she wait for the appearance of white discharge, wait for 24 hours after the bleeding stops, or perform ghusl when the bleeding stops? Note sometimes bleeding may stop but may re-occur again. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh A woman may perform ghusl and pray Salah immediately upon the termination of her menses. She is not required to wait for 24 hours or the appearance of white discharge. If she knows her regular cycle such as 7 days, then immediately upon the completion of the 7th day, the menses will terminate and she will perform ghusl and pray her Salah. If she witnesses bleeding after the 7th day, it will be considered Haidh (menses) until the 10th day. Any bleeding which occurs after the 10th day will be considered Istihadah (irregular bleeding). [2] And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai. [2] يشترط استمرار الدم في كامل مدة الحيض حتي يكون حيضا، ولكن العبرة لاوله وآخره. (منهل الواردين، ص311، دار الفكر) اذا انقطع الدم قبل الثلاثة، او جاوز العشرة- حقيقة او حكما- في المعتادة، تومر بقضاء الصلاة. (منهل الواردين، ص312، دار الفكر)
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