ummtaalib

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.../leaflet61.html

The term in Arabic for convert is Aslam. When Muslim scholars speak about conversion they say wal kafir idha aslama. In the Qur'an the term "repentance" (Tawbah) is also used: "...But if they (the pagans, polytheists) repent, and establish regular prayers and practice regular charity, then open the way for them..." (9:5). There are several steps to be discussed regarding the process: How To Become A Muslim. For the common unbeliever to become a Muslim, he must pronounce the two statements of the Shahadah: "I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and Messenger." A person who has previously believed in Judaism or Christianity has to add: "And I bear witness that Jesus is the servant of Allah, His Messenger, and His word which He gave to Mary, and a spirit from Him." This expression is to signify a rejection of both the Jewish misconception and derogation of Jesus, and the Christian misconception and exaggeration of his position. The Prophet (s.A.w.) said: "Whoever testified that there is no god but Allah, alone, without partners with him, and that Muhammad is His servant and Messenger, and His word which He has thrown into Mary, and a spirit from Him, and that Paradise is true and that Hell is true - Allah will let him enter Paradise with what action he did." (Bukhari, Muslim) Witnesses To Conversion From a religious point of view, there is no need for any witnesses to a conversion, but for a person from a non-Muslim background to be known as a Muslim, he or she must officially register their acceptance of Islam so as to be treated as a Muslim in all aspects of life, such as civic and personal matters. This is especially important in non-Muslim countries: I am aware of the case of an elderly, hospitalised brother who embraced Islam sometime before passing away. Nearly all his visitors during this period were Muslims, but because his conversion was not recorded officially, his body was handed over to his immediate family who carried out the funeral procedures according to non-Islamic ways. Ghusl Once the Shahadah has been pronounced the new convert becomes subject to the rules of Islam. If the new Muslim is an adult, male or female, Ghusl is obligatory to enable the person to perform his or her prayers. It is not permitted, when a person comes to announce his conversion, to ask him or her to go and perform Ghusl first; this means delaying his conversion, and no-one knows what may happen during this delay. Abu Hanifah (r.a.) says that there is no obligation on the convert to perform Ghusl because Allah (s.w.t.) says: "Say to the unbelievers, if (now) they desist (from unbelief), their past would be forgiven them..."(8:38). Many people embraced Islam and the Prophet (s.A.w.) did not ask them to take a bath. When Amr Ibn al-'As accepted Islam, the Messenger of Allah said to him: "Did you not know that Islam wipes away what happened before, and repentance wipes out what was before." The explanation to this apparent contradiction is that Allah will forgive sins according to a person's rights. The obligation to perform Ghusl comes after conversion, to enable the new convert to offer his or her prayers. When Qays Ibn Asim accepted Islam, the Prophet (s.A.w.) asked him to take a bath. Circumcision The male convert should be circumcised, as this is part of the natural manners recommended in Islam. If circumcision would pose any risk to health it may be delayed until the person is fitter and more able to cope with it. The scholars refer to the example of Prophet Ibrahim (a.s.) who circumcised himself at the age of eighty. Some Muslim scholars would not accept an uncircumcised person leading prayers. Incidentally, there is no requirement of circumcision for females in Islam. Shaving The Head, Removing Bodily Hair It is recommended for the new convert to shave his head (men only) and to remove body hair from the armpits and the private parts (both sexes). It is reported that Kulayb came to the Prophet to declare his Islam, and to one he told him to shave his hair, and to another convert he said: "Clean off the hair which grew while you were a disbeliever, and circumcise yourself." Changing The Name If the name is an ordinary one according to the culture of the person accepting Islam, there is no need to change it. But if it has a meaning which is objectionable on Islamic grounds (such as Abd al-Masih, the servant of the Messiah), it has to be changed. Family Matters If the convert is in a marriage which is not acceptable in Islamic law, it is automatically nullified when he accepts Islam. For example marriage to a blood relative who is actually prohibited for marriage (Mahram) is of course null and void. If a man was married to two sisters, on accepting Islam he would have to choose between them. If a Muslim convert's wife remains a Jew or Christian, the marriage remains valid, but if she is of any other religion, the marriage is nullified. Underage children become Muslim once one of the parents accepts Islam. Adult children are free to choose. Wills And Inheritance A difference of religion prevents inheritance; a Muslim cannot inherit from a non-Muslim or vice versa. Inheritance here refers to cases where a person dies in the state (without having made a will) and the estate is distributed to heirs according to the law of the land. According to Islamic law, a Muslim cannot inherit from a non-Muslim relative in this manner. Wills, on the other hand, do make a difference: a Muslim may accept what has been left to him in a will by a non-Muslim relative. A Muslim with non-Muslim relatives may leave up to one-third of his estate to them in his will, but the other two-thirds must go to Muslim relatives. UmmIbrahimIsa sunniforum.com

Children are like sponges and quickly absorb what they see practiced around them. Assalamu Alaykum, Once young toddlers begin to imitate sounds, expressions, words and acts etc, we must be very careful with what we say and do and also take care of whose company we leave them in. From the age of about 18 months, my child began to repeat many words that she'd hear. Whether it was something that I or other family members said or something she had heard out on the street. We must try and develop a clean atmosphere at home for the sake of our children at least and put utmost effort in to this. Numayr ibn Aws said, "They used to say, 'Correct action is a gift from Allah, but Adab (respect) comes from the parents." From this young age we should encourage little children to speak only good words. Insha Allah we will be rewarded for every good deed that we teach our children and we'll be rewarded every time they make the effort to practise those good deeds. Never laugh at a bad habit or expression that your child may have picked up. No matter how humorous or amusing it may be because that in itself is permission for your child to continue. Always stop them and explain nicely why it is wrong or replace the bad word with a good. The first person from whom a child learns good manners is the parent. If a child is raised in a good Islamic home, then it would be natural for him to treat his parents respectfully. Just as a child should be taught ritual acts of worship, he should also be taught good habits and etiquettes until they become second nature to him. Young children are very quick learners, it is not difficult to teach them good habits. In fact, there are times when I forget to read the eating and sleeping Du'aa to my 18 month old child and she would remind me. When they see the things that please us parents, our children enjoy doing those things. So remember to praise your child when they do something good. The Prophet (pbuh) said: "The believers who have the most perfect faith are those who have the best manners." [Abu Daawood] Good manners are an acquired trait that must be adopted from a young age and it's our responsibility as parents to teach them. http://www.muftisays.com/blog/ubuntu/190_28-10-2009/quick-learners.html

“Fear Allah, and deal justly between your children.” [sahîh al-Bukhârî (2587) and Sahîh Muslim (1623) Assalamu Alaykum, Children are an Amanah and it is our duty to raise our children with love and righteous manners. Children with their tender hearts can be molded into righteous people with a positive approach. Children become what they see and hear. It is quite common for parents to become so immersed in this world that they forget the importance of the upbringing of their children. Earning for them is not the only important thing with regards to their upbringing. Raising them with love, care and giving them the attention they require is more important. Prophet Muhammad never held back his love for the children and always expressed his fondness to them. In one hadith Abu Hurairah (may Allah be pleased with him) narrated: I went along with Allah’s Messenger (peace and blessings be upon him) at a time during the day but he did not talk to me and I did not talk to him until he reached the market of Banu Qainuqa`. He came back to the tent of Fatimah and said, “Is the little chap (meaning Al-Hasan) there?” We were under the impression that his mother had detained him in order to bathe him and dress him and garland him with sweet garland. Not much time had passed that he (Al-Hasan) came running until both of them embraced each other, thereupon Allah’s Messenger (peace and blessings be upon him) said, “O Allah, I love him; love him and love one who loves him.” (Muslim) To be blessed with more than one child is a great bounty from the Almighty and it is our duty to treat them all fairly. Being unfair and showing favoritism between your children can be very dangerous and could be detrimental to their healthy development. Preferential treatment between children can cause sibling rivalry http://www.muftisays.com/blog/ubuntu/3032_29-09-2012/raising-children.html

Many a times parents unknowingly are the main cause of sibling rivalry. One thing that we must refrain from doing is 'comparing'. No two people are the same so we must never compare or praise one child's behavior in contrast to a siblings. It unfairly puts pressure on the child you praised and devalues the other child. Comparing children creates unwanted hatred between them. When one is due praises then do praise their behavior, effort or work and let them know you appreciate it in the presence of the other children as this will allow them to see what you like and what makes you happy and it will also encourage the praised child to continue and the others to follow. Or remind them of something praiseworthy they also did. But praising one child and immediately turning to the others with saying "Why can't you be like that?" or similar will just cause resentment. One thing I've noticed my husband do a couple of times when he praises the younger children for anything that they've done in the presence of the older child, he'd ask the older child "did you teach them?", Which makes the older child feel a sense of pride and responsible. We should be with our children so that each of them feel like the special one. Take out time for each child individually. We should always teach our children to share. When we buy them toys then tell them its for everyone to share so either take it turns to play or play together. Or if your buying something for your son then buy something for your daughter too so she doesn't feel left out or jealous. We should get the older children involved in looking after the younger, it will help create a stronger bond between the siblings Insha Allah. If any of children feel like you are being unfair, speak to them. Always explain to the children why you did what you did so they also see it and don't keep things bottled up inside. Always encourage them to play together and get them to help each other out when they are stuck with anything. If they hurt one another, encourage them to apologies. This type of care needs to be taken from when they are still very little so it seems normal as they grow older. As the thought of favoritism comes to children's minds as they get older. Therefore, if we put love for each other into their little hearts, it will remain there as they grow up Insha Allah. http://www.muftisays.com/blog/ubuntu/3032_29-09-2012/raising-children.html

How to Perform Sajdah Sahw After completing tashahhud in the final sitting position one turns one's face only to the right with salutation and then saying takbeer, performs two sajdahs, one after the other, peacefully. After the second sajdah, one has to repeat tashahhud, durood, etc and complete the prayer in usual way. When Sajdah Sahv will Not Make the Prayer Valid If a fard part of the prayer is ignored or missed intentionally or unintentionally. If a wajib part is missed intentionally. When Sajdah Sahv is Obligatory If a person omits a wajib part of salat. If a person causes undue delay in performance of a wajib or fard part of salat. If a person repeats or overdoes something. If a person recites the Qur'an audibly where it should be recited inaudibly or vice-versa. If a person forgets to stand in qauma or to sit in jalsah. If a person forgets to observe the first sitting (qa'dah ula) and stands up, he should not resume the sitting position on remembering the mistake, but should complete the prayer and perform sajdah sahv. However, if he realizes his mistake before standing up fully, he should sit down and need not perform sajdah sahv. If a person forgets to observe final sitting position in a fard prayer containing two or four rak'ahs and stands up, he should sit down if he realizes the mistake before performing the sajdah (of the extra rak'ah) and carry out sajdah sahv to complete the prayer. If however he realizes his mistake after performing the sajdah (of the extra rak'ah), he should not sit but perform another rak'ah to complete four or six rak'ahs. He need not perform sajdah sahv, for this prayer will be regarded as nafl and fard prayer will have to be offered again. If a person forgets to recite Al-Fatiha, Qunut, or tashahhud or the additional takbirs in Eid Prayer. If the Imam omits or ignores wajib of the prayer, the follower has to perform sajdah sahv with the Imam. But if the follower omits a wajib neither of them has to perform sajdah sahv. If a person omits to recite the additional surah in one or both of the first rak'ahs of the fard prayer he may recite the additional surah in one or both of the last rak'ah and perform sajdah sahv at the end. If a person omits to recite the additional surah in any rak'ah of the sunnah or nafl prayer, he must perform sajdah sahv at the end. If in the final sitting of a fard prayer or four rak'ahs a person has completed tashahhud and then has a doubt that this is his first sitting, he should stand up for the fifth rak'ah. Now if before performing the sajdah he realizes his mistake he should resume the sitting position and complete his prayer with sajdah sahv. But if he has performed the sajdah of the fifth rak'ah, he should add the sixth rak'ah as well and complete his prayer with sajdah sahv. The first four rak'ahs will be regarded as the fard prayer and the last two as nafl. If the Imam or individual omits to recite Al-Fatiha in one or both of the last two rak'ahs of a fard prayer of four rak'ahs, he need not carry out sajdah sahv. But if he omits to recite Al-Fatiha in any of the sunnah or nafl rak'ahs, he will have to perform sajdah sahv because it is essential to recite Al-Fatiha in the first two rak'ahs of the fard prayer but in all the rak'ah of sunnah and nafl. If a person carries out two rukus or three sajdahs in the same rak'ah or recites Al-Fatiha twice, he will have to perform sajdah sahv. If a person begins to recite durood after tashahhud in first sitting and has recited as much as "Allahuma salli ala Muhammadin…" he will have to carry out sajdah sahv. If a masbuq commits mistake while he is completing his prayer independently, he has to perform sajdah sahv in the final sitting. If a person develops a doubt during his prayer as to whether he has performed three rak'ahs or four and he does not have such a doubt normally, he should repeat the whole prayer. But if he generally has such doubts he should take into account the lesser number of rak'ahs (3) and complete his prayer with sajdah sahv. If a person omits any sunnah or mustahabb parts in the prayer he need not perform sajdah sahv. If a person has committed a mistake entailing sajdah sahv but completes his prayer without carrying out sajdah sahv and realizes this before the salutation he should immediately perform sajdah sahv and repeat tashahhud, durood, and complete his prayer provided that he has not turned his face away from the Qiblah nor has had any conversation with another person. If a person performs only one sajdah in a rak'ah he may make it up in a subsequent rak'ah before tashahhud in the final sitting and perform sajdah sahv. If, however, he, remembers the mistake after tashahhud, he should perform the missed sajdah immediately and recite tashahhud, durood, etc. and complete the prayer with sajdah sahv as usual. If a person has offered four rak'ahs instead of two rak'ahs during a journey when it is essential to shorten one's prayer, and has observed the first sitting duly, he should carry out sajdah sahv in the final sitting. In this case, his first two rak'ahs will be regarded as fard and the remaining two as nafl. albalagh

3 Faraaidh of Ghusl To gargle the mouth up to the throat. If fasting one should ensure that no water goes down into the stomach otherwise the fast will be nullified To wash the fleshy part inside the nose To wash the whole body making sure that not a single hair is left dry, taking special care that the private parts are thoroughly wet, especially when one stands and takes a bath. (a woman should take particular care so as to ensure that the water reaches into the foreskin of the private part. Ghusl will not be valid if water does not reach this area) 5 Sunnats of Ghusl To wash both hands up to the wrist To wash the private parts and to remove impurities from the body To make intention To perform Wudhu To pour water over the entire body thrice 4 occasions when Ghusl becomes fardh After ejaculation, whether one is awake or in a dream (wet dream) After penetration, whether there has been discharge of sperm or not For a woman after haidh For a woman after child birth when the bleeding stops 4 occasions when Ghusl is Sunnat To make ghusl for Friday To make ghusl for the two ‘eids To make ghusl when coming into the state of ihram for Umrah or Hajj To make ghusl after midday on the plains of Arafat for the Hajji Occasions when Ghusl is Mustahab After giving ghusl to a dead body When a non Muslim accepts Islam and he is not in a state of impurity (note that if he is in need of a Fardh ghusl then ghusl is Waajib) After unconsciousness and insanity Upon entry into Madeenah During Fajr time at the stopover in Muzdalifah during Hajj For the occasion of Rami of the Jamaraat during Hajj For Salaatul Istisqaa, Salaatul Khawf, Salaatul Haajat, Salaatut Taubah Upon returning from a journey On the occasion of the eclipse of the sun and the moon SUNNAT METHOD OF PERFORMING GHUSL Wash both hand up to the wrists 3 times with the intention of cleaning oneself of impurity-wash off filth found on any part of the body-wash both private parts-perform Wudhu according to the sunnat method (feet should be washed at the end if used water does not flow away)-pour water over the head thrice-then pour water over the right shoulder thrice and then the left shoulders thrice. Rub the body while pouring the water to ensure water reaches every part of the body and not a single spot remains dry. NOTE: If the hair of a woman is plaited she is excused from loosening her plait but it is compulsory for her to wet the base of each and every hair. IF A SINGLE HAIR IS LEFT DRY, GHUSL WILL NOT BE VALID. If she is unable to wet the very bottom of her plaited hair, then it is necessary for her to unplait and wash her entire hair. * It is not necessary to repeat the entire ghusl if, after ghusl, one recalls that a certain portion of the body was left dry. Merely washing the dry portion will suffice.

Times to do Wudu Fard Before all prayers. Before making a sajdah tilaawat. Wajib Before doing taawaf. Before touching and handling the Qur'an. Sunnah Before going to bed. Before taking a bath. Mustahabb Before saying adhan. Before saying khutbah. Before saying religious instructions. Before doing dhikr. After rising from sleep. Parts of Wudu Fard To wash the whole face once from forehead to chin, ear to ear. To wash both hands to elbow. To wipe ¼ of the head. To wash the feet up to the ankles once. Sunnah To have the intention. To start wudu with Bismillah. To wash hands up to wrist before washing the face. To rinse mouth three times with water. To brush the teeth. To sniff water three times. To clean the space between fingers and toes. To wipe the whole head. To wipe both ears. To wash right limb first, then left. To wash each limb three times. To follow the sequence. Things to avoid To talk. To use too much or too little water. To splash water. To wash the limbs more than thrice or head more than once. Breakers of Wudu 1# Passing urine or stool. Passing wind. Bleeding from any parts of the body. Vomiting a mouthful. If spit contains overwhelming element of blood. 2# http://www.albalagh.net/kids/understanding_deen/wudu.shtml Sleeping with one's back or belly flat on the bed or reclined against a support. Fainting. Breaking into big laughter during prayer.

Please Note: Any attack on the true Salaf-As-Saliheen will not be tolerated and while genuine question will be permitted, disputes and endless circles of arguments will be locked or even removed without notice to avoid sever confusions for new Muslims. Islam is easy, please keep it easy. The most hateful thing to a debater is to reject the truth revealed to his adversary and thus he takes to deception and deceit. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) prohibited dispute about useless things. He (Sallallahu 'Alayhi wa Sallam) said: "If a man gives up disputation in matters of unlawful things, a garden will be built for him in Paradise. If a man gives up disputations in matters of Haqq, a house will be built up for him in the highest Paradise." Imam Malik (Rahmatullahi-'alaih) states: [this] Debate destroys the 'light' of knowledge. Mufti Taqi Uthmani: “Even if Argument & Debate are for/on Haqq, abstain from Argument & Debate.” Maulana Yusuf Ludhianvi Shaheed: Discussions and debates hamper the ability of a person to carry out (good) actions. It is reported in Musnad-e-Ahmad, Tirmidhi, Ibn Majah and Mustadrak Haakim that Rasulullaah (sallAllaahu alaihi wasallam) said: “That nation is not led astray after the guidance has been brought to them, except when they are given to arguments.” Shaykh Ashraf Ali Thanwi It is written in Malfoozāt Hakeem-ul Ummat, vol. 1, p. 180 that once, in the course of a discussion, Hadhrat Moulānā Ashraf Ali Thanwi said: The Deobandi, Wahhābi, and Barelwi differences have caused great harm to the ummah. Nevertheless, I do not respond to anyone (to their criticism and allegations). In fact I detest such futile discussions. Taken from muftisays.com

After Ismail’s (alayhis salam) mother had died, Ibrahim came to see his family whom he had left near Zam-zam. Ismail (alayhis salam) was not at home when Ibrahim (alayhis salam) arrived, but his wife was. She did not know who Ibrahim (alayhis salam) was. When Ibrahim (alayhis salam) asked her about how they were managing, she started complaining about how difficult life was and how poor they were. Ibrahim (alayhis salam) told her to give her husband greetings from him and to tell him to change the threshold of the gate to his house. When Ismail (alayhis salam) returned, he sensed that something unusual had happened and he asked his wife if anyone had been there. Then she told him what had happened and what Ibrahim (alayhis salam) had said to her. Ismail (alayhis salam) told her that the stranger had been his father, and that he had ordered Ismail to divorce her. How did Ismail (alayhis salam) know what Ibrahim (alayhis salam) was talking about? A threshold is the sill of a door or gate, the part that one steps on when one enters a house. If the threshold is rotten, the house is not strong. Ismail’s (alayhis salam) wife was the rotten threshold because of her whining, complaining ways. Had she remained as Ismail’s (alayhis salam) wife, his entire household would have been weakened. The wife, as mother of a man’s children, is the foundation of his family for many generations to come, and she must be made of good material in order to fulfill her purpose well. Sometime after Ismail (alayhis salam) had taken another wife, his father Ibrahim (alayhis salam) again came visiting and again found no one but the wife at home. However, this time when he asked her how they were doing, she cheerfully answered that they were prospering and she gave thanks to Allah for all their blessings. She offered Ibrahim (alayhis salam) meat and water, and he asked for Allah’s blessing on all their meat and water. When he left, he told her to give his regards to her husband and to tell him to keep the threshold of his gate. When Ismail (alayhis salam) returned home he asked if anyone had visited. She told him all about the nice old man and the piece of advice he had given in his message to Ismail (alayhis salam). From this message Ismail (alayhis salam) knew that his father approved of the new wife and had advised Ismail (alayhis salam) to keep her with him. Again some time had passed when Ibrahim (alayhis salam) wished to see his son. He found Ismail (alayhis salam) sharpening his arrows at the Zam-zam well, and they exchanged a warm father-son greeting. This time Allah had given Ibrahim (alayhis salam) an order and Ibrahim (alayhis salam) needed Ismail’s (alayhis salam) help to fulfill it. Ismail (alayhis salam) agreed immediately to help, before he even knew what was required of him. Allah had ordered Ibrahim (alayhis salam) to build a house on the hillock where Ismail (alayhis salam) had been left as a baby with his mother, a place which was higher than the land surrounding it. And so it was that Ibrahim (alayhis salam) and Ismail (alayhis salam) built the Ka’ba. Ismail (alayhis salam) brought the stones and Ibrahim (alayhis salam) put them in place. When the walls became too high, Ibrahim (alayhis salam) stood on a rock and Ismail (alayhis salam) handed the stones up to him. As they worked they kept repeating: “Our Lord! Accept this service from us, for Thou art the All-Hearing, the All-Knowing.” (al-Qur’an 2:127). That is how the Ka’ba came to be built. You can read about Ismail (alayhis salam) and his father in Sahih al-Bukhari IV: 583-584 and in the Qur’an 2:125-129. Haqq Islam

Prophet Ismail (a.s) was the son of Ibrahim (a.s) and Hajar. One day Ibrahim (a.s) took his baby son and wife (Hajar) to the site where Ka’ba can be found today. He gave them some dates and water and started to leave. As Ibrahim (a.s) walked away, Hajar followed and asked why they were being left in this empty place. She understood from his silence that Allah had commanded him to do this. 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 place where Ibrahim (a.s) had left her. As soon as Ibrahim (a.s) 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: رَّبَّنَآ إِنَّيۤ أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ ٱلْمُحَرَّمِ رَبَّنَا لِيُقِيمُواْ ٱلصَّلاَةَ فَٱجْعَلْ أَفْئِدَةً مِّنَ ٱلنَّاسِ تَهْوِيۤ إِلَيْهِمْ وَٱرْزُقْهُمْ مِّنَ ٱلثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ “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 (a.s) and his mother lived for some time on the water and dates Ibrahim (a.s) left them, but finally the water ran out, and Ismail’s (a.s) mother could no longer produce enough milk to feed Ismail (a.s). The mother could not bear to see her child suffering, so she ran to the top of nearby Mount 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 Mount Marwa. She ran from one mountain to the other seven times, looking for water or help. 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 barrier around the place where the water was flowing, and filled her waterbag with her hands. Then she was able to drink water and feed her baby. The angel also told her not to be afraid, that she and her son would be provided for. Ismail (a.s) and his mother continued to live at this place 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 (a.s) mother sitting by the water. Ismail’s mother agreed they could settle there for a while, as long as they did not claim possession to the water. Some of the people of the tribe settled by the water permanently and Ismail grew up amongst them. Haqq Islam

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

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

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/

Read why he, Muhammad sallallaahu 'alayhi wasalla is beloved to his followers..... http://www.alhuda-academy.org.uk/leaflet4.pdf

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

http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=64:when-a-strong-wind-blows&catid=10&Itemid=105

http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=47:when-the-weather-is-cold&catid=10&Itemid=105

http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=58:when-the-weather-is-hot&catid=10&Itemid=105

http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=45:du-for-the-intending-haj&catid=10&Itemid=105

http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=46:du-for-the-returning-haj&catid=10&Itemid=105

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

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.

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

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)