Monday, August 31, 2009

10 Oppressors

10 Oppressors

In the name of Allah, Most Gracious, Most Merciful.


  1. The person who prays for himself, but forgets his parents and other believers.
  2. The person who does not recite at least a hundred verses of the Holy Quran daily.
  3. The person who leaves the Masjid (mosque) without performing at least two units of Salah.
  4. The person who passes a graveyard without greeting the deceased or praying for them.
  5. The person who enters a city on Friday and leaves without performing the Friday prayer.
  6. The man or woman in whose vicinity a learned person comes and none acquires any religious knowledge from him.
  7. Those two people who love each other for the pleasure of Allah but are unaware of each others names.
  8. The person who is invited by another, but does not accept his invitation (when acceptance does not contradict the Shariah).
  9. The youngster that has no commitments yet does not acquire any religious knowledge or manners.
  10. The person who has eaten to his fill while his neighbor goes hungry.

Best Deeds

Best Deeds

In the name of Allah, Most Gracious, Most Merciful.



It is narrated on the authority of Abdullah bin Mas'ood (may Allah be pleased with him), who observed:
"I asked Allah's Messenger (may peace be upon him) which deed was the best." He (the Holy Prophet) replied: 'The Prayer at its appointed hour.' I (again) asked: "Then what?" He (the Holy Prophet) replied: 'Kindness to the parents.' I (again) asked: "Then what?" He replied: 'Earnest struggle (Jihad) in the cause of Allah.' I refrained from asking any more questions for fear of annoying him. (Sahih Muslim: 120)

Abu Hurairah (may Allah be pleased with him) reported that Allah's Messenger (may peace be upon him) was asked about the best of deeds. He observed: "Belief in Allah." He (the inquirer) asked: 'What next?' He (the Holy Prophet) replied: "Jihad (struggle to the utmost) in the cause of Allah." He (the inquirer) again asked: 'What next?' He (the Holy Prophet) replied: "Pilgrimage accepted into the grace of the Lord." (Sahih Muslim: 118)

Abu Dharr (may Allah be pleased with him) reported that I asked the Messenger of Allah: "Which of the deeds is the best?" He (the Holy Prophet) replied: 'Belief in Allah and Jihad in His cause.' I again asked: "Who is the slave whose emancipation is the best?" He (the Holy Prophet) replied: 'One who is valuable for his master and whose price is high.' I asked: "What if I cannot afford to do it?" He (the Holy Prophet) replied: 'Help an artisan or make anything for the unskilled (laborer).' I (Abu Dharr) said: "O Messenger of Allah, you see that I am helpless in doing some of these deeds." He (the Holy Prophet) replied: 'Desist from doing mischief to the people. That is your own charity for your self.'
(Sahih Muslim: 119)

SOME OF THE HUMAN QUALITIES ALLAH, THE ALMIGHTY LOVES
"Say (O Muhammad to mankind): "If you (really) love Allah, then follow me (i.e. accept Islamic monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful." (Quran: 3:31)

Patience
"And Allah loves as-Sabirun (the patient)." (Quran: 3:146)

Justice and Dealing with Equity
"Be just: that is nearer to piety; and fear Allah." (Quran: 5:8)

Putting Trust in Allah
"Certainly, Allah loves those who put their trust (in Him)." (Quran: 3:159)

Perfection of One's Work
The Messenger (peace be upon him) said: "Allah loves that if one does a job he perfects it."

Rescuing
Abu Ya ‘la Dailami and Ibn Asakir narrated: Abu Hurairah and Anas Ibn Malik said: Allah's Messenger (peace be upon him) said: "Allah loves rescuing the one who needs rescue."

Being Kind and Gentle to Others
Baihaqani narrated: Allah's Messenger (peace be upon him) said: "Allah is kind and gentle (to others)."

Kindliness
"Aisha narrated: The Messenger of Allah (peace be upon him) said: "Allah loves kindliness in all matters." (Bukhari)

Repentance
"Truly, Allah loves those who turn unto him in repentance." (Quran: 2:222)

Piety
"Verily, then Allah loves those who are al-Muttaqun (the pious)."
(Quran: 3:76)

Good-doing
"Truly, Allah loves Al-Muhsinun (the good-doers)." (Quran: 2:195)

Body Purification
"And Allah loves those who make themselves clean and pure [ i.e. who clean their private parts with dust (which has the properties of soap) and water from urine and stools, after answering the call of nature]." (Quran: 9:108)

Humility of the Rich
Muslim narrated: Sa'd Ibn Abi Waqqas said: Allah's Messenger (peace be upon him) said: "Allah loves the believer who is pious and rich, but does not show off."

Belief and Work
Al-Tabarani narrated: Allah's Messenger (peace be upon him) said: "Allah loves the slave who believes and acquires a career (or work)."

Reflection of Allah's Grace
Al-Tirmidhi narrated: Allah's Messenger (peace be upon him) said: "Allah loves from amongst his slaves, the one who has a sense of zeal or honor."

Magnanimity
Al-Hakim narrated: The Messenger of Allah (peace be upon him) said: "Allah is All-Generous and He loves generosity in sale, purchase and judgment."

Virtuosity
The Messenger of Allah (peace be upon him) said: " Allah loves the slave-believer who is poor but virtuous enough to refrain from begging though he has many children." (Muslim and Ahmed)

Loftiness
Al-Tabarani narrated: the Messenger of Allah (peace be upon him) said: "Allah loves lofty matters and superiority and hates inferior matters."

Justice
Allah's Messenger (peace be upon him) said: "Allah loves that you be just toward your children even when kissing them." (Ibn Al-Najjar)

Strength
Muslim narrated: Allah's Messenger (peace be upon him) said: "The strong believer is better and more loved by Allah than the weak one, but they are both good."

Love for the Sake of Allah
Al-Tabarani, Ibn Ya'la, Ibn Hibban and Al-Hakim narrated: Allah's Messenger (peace be upon him) said: "If two men love each other for the sake of Allah, the stronger in love to his brother will be more loved by Allah."

Forgiveness
Ibn Iday narrated: Allah's Messenger (peace be upon him) said: "Allah is All-Forgiving and He loves forgiveness."

Continuous Performance of Righteous Deeds
Bukhari and Muslim narrated: Allah's Messenger (peace be upon him) said: "The best loved deeds to Allah are the ones that are continuous even if they are not very many."

Loving and Visiting Believers
Malik narrated: Allah's Messenger (peace be upon him) said: "Allah said: My love is due to those who meet for My sake, visit one another and make any effort for My pleasure."

Exhortation and Advising
Abdullah, the son of Imam Ahmed narrated: It was said: Allah's Messenger (peace be upon him) said: "The best loved slaves to Allah are those who exhort their slaves."

Love of Virtuous Deeds
Ibn Abi Al-Dunya narrated: Allah's Messenger (peace be upon him) said: "The best loved slaves to Allah are those who are made to love virtue and loving virtuous deeds is made lovely to them."

Good Manners and Conduct
Al-Tirmidhi narrated: Allah's Messenger (peace be upon him) said: "The best loved by me and the nearest to me on the seats on the Day of Resurrection are those who have the best manners and conduct amongst you, who are intimate, are on good terms with others and are humble, and the most hated by me and who will be on the furthest seats from me are those who are talkative and arrogant."

Love of Allah is the basis of worship that should be directed to Him alone. Any other love should be for His sake too. The real love of Allah is to do whatever He ordained and to abandon whatever He forbade, in addition to following the Prophet's Sunnah.

Whoever obeys someone or something other than Allah and His Messenger, or follows any saying other than theirs, or fears other than Allah or seeks the pleasure of other than Allah, or puts his trust in other than Him, does not love Allah, nor does he love His Messenger. Muslims should also love one another and wish the best for one another. Allah's Messenger (peace be upon him) said:

"One will not be a true believer unless he loves for his brother what he loves for himself." (Bukhari, Muslim, Nasa'i, Ahmed and Ibn Majah)

Imam Malik and Imam Ahmed narrated: Allah's Messenger (peace be upon him) said: "Allah said: My love is due to those who love one another for My sake."

The Ascent

The Ascent

In the name of Allah, Most Gracious, Most Merciful.


Everyone in a hurry, no time to spare, short hours and too much work, the day about to end but the jobs only half done; life is brief and plans too long, even Noah's age would be insufficient to cover them; life, like a candle in the wind; existence just begins when old age comes along and with it the fearful echoes of death; the heart sinks at the thought of whether it will be possible to scale the Ascent or not.

That Ascent which has a different meaning for everyone. Man in his impatience, shortsightedness, and cowardice sets for himself such silly goals at which he himself later laughs with derision: the achievement of petty tinsel toys, the satisfaction of his sexual desires, the attainment of the height of fame, having the latest model car, a home in a posh area, to top the ladder of power………..these are all mirages that deflect the mind from the real Ascent. All his mental and physical energies are directed towards the completion of these aims and he is left too limp to try and struggle for the Ascent.

What is the Ascent? The Creator of the worlds has pointed it out thus,
"And why does he not climb the Ascent? And what do you know of the Ascent? To set free a neck (person), or provide food on a hungry day to the orphan relative or the miserable…”

To free a neck from the weight of loans, to release slaves from slavery, to set loose prisoners innocent yet spending hard times behind bars, of those oppressed Muslims who have become a target of terrorism, and those humans who because of their shirk have been marked down for Hell. Those privileged people who had uncovered the secret of Iman, who had shattered the differences of caste, tongue, and nationality, who did not give a hoot for power, fame, or wealth; who believed more in deeds than words; who did not believe in any other super power but Allah, yes, they were the one who scaled this Ascent and scaled it well. They set free millions of compromised people and manumitted thousands of slaves. A single sa'habi of RasulAllah sallallahu 'alaihi wassallam, Hadhrat 'Abdur Ra'hman bin 'Auf, released thirty thousand slaves. If a Muslim got caught all the others became restless until they had him released; and how could they not when before
them was the 'hadith of RasulAllah sallallahu 'alaihi wassallam,

"Feed the hungry, look after the sick, and try to free the prisoners."
(Bukhari)

Likewise they were well versed with the 'hadith,
"Whoever freed a prisoner from the detention of the mushrikeen (idolaters), it is as if he freed me (sallallahu 'alaihi wassallam)"

Who would be the Muslim who ever got news of the imprisonment of RasulAllah sallallahu 'alaihi wassallam and not try to release him? But when our master stresses the need of trying to free a Muslim captive, we feel no stirring of our hearts.

There is no part of the world today where freedom loving and fundamentalist Muslims are not enduring the tortures of imprisonment, these prisoners include men, women, elderly, young, naive boys and innocent girls. They are struck inhumanly on their private parts, their bodies hit with electric shocks, they are hung upside down from ceilings; some of them are tied hand and foot and excreta bound on their faces, others are forced to bark like dogs, some are made objects of ridicule by being paraded naked in front of their captors, some are being raped and others being made objects of tyranny just for saying "Allah!"

These incidents of cruelty are being made public throughout the world by the media, but not one of the 60 Islamic states have issued any strong statement or protest; not one President or Amir felt the need to climb this Ascent. The result was that the people at the receiving end of cruelty, took the wounds of their hearts and minds and walked the only left to them…that of suicide attacks. These attacks struck the tyrants, American airports were inundated with coffins, and fear and the feeling of lack of security tilted the remaining into mental disorders. When the vulture clan started deserting them, this gang of terrorists started thinking of the Islamic army so that a Muslim would be the one to kill a Muslim; he would be the oppressor and the oppressed, he would be the imprisoner and the imprisoned.

It's a wonder that among those answering the call of the formation of an Islamic Army is the country which has opened its borders freely for Zionists, sunk in the pleasures of the flesh they are ready to save the Iraqis, nay, the oppressors of the Iraqis. Has there ever been a greater tragedy in history than when the kuffar declined to help their comrades, not only that, but those already involved started backing out scared by the blaze of suicide attacks not caring for worldly goods but the lives of their soldiers and civilians. At this point in came some reciters of the Kalimah carrying a long list of their services for Islam and Muslims who decided to jump into the blaze to save their Zionist friends.

An effective ruse of Satan and satanic powers is "tazayyan" by which it presents wrong as right and right as wrong. Doubtlessly these powers would have imprinted in the minds of our shepherds the sacredness of this Ascent that they would be climbing. But if they decide to take guidance from the Quran, it will unquestionably enlighten them that this Ascent gets surmounted not with backing the kuffar but by freeing poor, innocent, Muslim prisoners, dressing their wounds, soothing away their hurt, and helping them against ill-mongers.

O slaves of Allah! Never try to climb this Ascent, which on the face of it seems a brilliant success, but will be your downfall in the Hereafter. But try your level best to scale that, the hikers of which are never unrewarded or dishonored by Allah.

Love of Quran

Love of Quran


In the name of Allah, Most Gracious, Most Merciful.

It is an undeniable fact that no book was ever held as dear as the Quran. There are numerous inspiring stories of people’s love of Quran. We need not go in the distinct past; a look at the biographies of our Ulama who passed away in the recent years is enough to prove this fact. Ramadan is the month of Quran, so we mention a few stories of the servants of Quran.

(1) Syed Ata Ullah Shah Bukhari (rahimahullah) was blessed with immense love of Quran. He used to say in his speeches: “In my life, there is only one thing that I love and only one thing that I hate. It is Quran that I love and it is the British that I hate.” In fact his love of Quran would force him to hate the British. Jews and Christians harbour hardnosed enmity towards Islam and this fact is spread over the holy pages of Quran.

(2) Hazrat Maulana Qari Fateh Muhammad had devoted himself for the service of Quran. Mufti Taqi Usmani rightly says: “Qari Fateh Muhammad was a living miracle of Quran. His tongue was all the time busy reciting the Quran. He was always engrossed in thinking the best ways of spreading Quran education. He was at home in different accents of recitation. During Ramadan, he would lead the prayer of traveeh and recite seven to ten parts of Quran in one night. In this way he would complete the Quran in three or four days. Then he would again recite the whole Quran in some other accent. By the end of Ramadan he would recite the Quran for about ten times in traveeh alone.

(3) Sheikh-ul-Hadith Maulana Zakariya (rahimahullah) was a hafiz and recite the Quran immensely. For 42 years, it had been his routine that he would recite the whole Quran in each day of Ramadan. About his family women, he used to say, “Our family women spend most of their night time in listening to Quran and in the day time, it is their routine to recite about one half of the Quran. My grandmother was hafiz and it was her routine to recite one manzil of the Quran daily. And during Ramadan, she would recite the whole Quran plus one-third of it again in one day. In addition to this, she would recite thousands of tasbeeh as her permanent routine.

(4) Hazrat Mufti Rasheed Ahmad (rahimahullah) memorized the whole Quran in just three months at the age of 46 years. He did this in such a way that he would easily memorize one part of the Quran in one hour. Despite his tough scholarly engagements, he would spend a large amount of his time in reciting the Quran. He would recite five parts in day and as many at night in tahajjud prayer.

(5) Maulana Subhan Mahmud, sheikh-ul-hadith of Darul Uloom Karachi, was blessed with a special fondness of reciting the Quran. For a long time, it was his routine to recite the whole Quran daily. On becoming old and weak, he would recite more 18 parts of Quran. He continued with this routine till the day he breathed his last. During Ramadan, he would set aside all other activities and remained busy reciting the Quran day and night.

(6) Hazrat Qari Raheem Bukhsh was blessed with such immense love of Quran that except for natural human needs, he would not spend a single moment in which he was not teaching or reciting the Quran. His punctuality was proverbial. He never absented himself from teaching duty during 40 years. Whatever salary he withdrew from the madrasah, he returned it to the madrasah in a short period. His son Qari Abdullah said, “Since childhood, I never see my father miss his tahajjud prayer. He would recite three parts of Quran in tahajjud prayer.”

Our history is full of Quran lovers. They were the people who not only recited the Quran by tongue but their every word and action gave the fragrance of Quran, and their routines and prayers were practical explanation of Quran.

Essential Dua

Greeting another Muslim

replytogreeting.jpg (2324 bytes)

As salamu alaykum wa Rahmatullahi wa Barakatuh.
Translation: May the peace of Allah descend upon you and His Mercy and Blessings.

When salaam is conveyed (when some conveys salam to you on another's behalf).

196whensalaamisconveyed.jpg (3151 bytes)

Alayka wa alay-his salaamu wa Rahmatullahi wa Barakatuh.
Translation: Upon you and upon him be the peace of Allah, His mercy and blessings.

Before a meal

beforeameal.pg.jpg (1849 bytes)

Bismillahi wa 'ala baraka-tillah.
Translation: With Allah's name and uon the blessings granted by Allah (do we eat).

After having a meal

131afterhavingmeal.jpg (3143 bytes)

Alham do lillah hilla-thee At Amana wa saquana waja 'alana minal Muslimeen.
Translation: All praise is due to Allah who gave us food and drink and who made us Muslims.

Dua for ZamZam (Holy Water)

167duaforzamzam.jpg (3734 bytes)

Allah humma Innee As alooka 'ilman naa fee-ow wa Rizq-ow waa See-ow wa Shee-faa amm min Kooll-lee daa-een.
Translation: O Allah, I ask You to grant me beneficial knowledge, abundant sustenance and cure from all diseases.

Before wudhu (ablution)

beforewudhu.jpg (3461 bytes)

Allahumma-gh fir-lee dhan-bee wawass si'lee fi dari wa bariklee fi rizq.
Translation: O Allah Forgive my sins, make my home accommodating and grant me abundance in my livelihood.

After wudhu

duaafterwudhu.jpg (3001 bytes)

Allahummaj 'al-ni minat-tow-wa beena waj-alni minal muta-tah-hireen.
Translation: I testify that there is no deity except Allah; He is One and has no partner. And I testify that Muhammad (Sallallahu alayhi wasallam) is His servant and apostle.

When entering the masjid (mosque)

whenenteringmasjid.jpg (4310 bytes)

A'uthu bil-Lahil 'atheemi wa biwajhi-hil kareemi wasultaani-hil qadeemi minash-shaytaanir rajeem.
Translation: I seek protection from Allah, The Sublime, and I seek the protection of His Merciful Self and of His Eternal Kingdom against the accursed devil.

After sneezing

196whensneezing.jpg (2594 bytes)

Alhamdulillah! (right graphic) / Alhamdu lillahi 'ala kull-lee ha-leen (left graphic).
Translation: Thanks and all praise be to Allah (or) Thanks and all praise be to Allah under all conditions.

Reply to someone who sneezes

197whensneezing.jpg (1308 bytes)

Yar Hamoo kall Lah.
Translation: May Allah have mercy on you.

When a Non-Muslim sneezes

198if a nonmuslim sneezes.jpg (2270 bytes)

Yahdee Kumullahu wa Yaslih Ba Lakoom.
Translation: May Allah give you guidance and make your children pious.

When someone is critically ill
When someone is so critically ill that there is no hope for his recovery, under no circumstances should he (or she) pray for his (or her) death. But if one must, then one should recite the following dua:

218criticallyill.jpg (4173 bytes)

Allah-humma ah-yini ma kaanatil hayaatu khairall-lee wa tawaff-fani i-dha kaanatil wa faato khai-rall-lee.
Translation: O Allah, keep me alive so long as it is in my best interest and give me death when it is in my best interest.

When visiting the sick

219whenvisitingsick.jpg (3475 bytes)

La ba'sa tahoorun inshaa-Allah. La ba'sa tahoorun inshaa-Allah.
Translation: No need to worry. It (this sickness) is a means of cleansing from sins. No need to worry. It (this sickness) is a means of cleansing from sins.

Dua taught to a new muslim

duatonewmuslim.jpg (3154 bytes)

Allahummagh fir-lee warr hamnee wah-dini warr zuq-ni.
Translation: O Allah, forgive me, have mercy on me, guide me aright and grant me sustenance.

When entering the toilet

enteringthetoilet.jpg (2454 bytes)

Allahumma in-nee a'oothu bika minal khubu-thee wal khabaa ith.

When leaving the toilet, recite

leavingtoilet1.jpg (963 bytes)

Ghuf-raa naka

followed by

leavingtoilet2.jpg (2466 bytes)

Alhamdulillah-hilla-thee ath-haba ann-nil athaa wa 'afaani.

Reaching the top of an incline

reachingtopofincline.jpg (3531 bytes)

Allahumma lakash-sharafu 'ala kull-lee shara-few walakal hamdu 'ala kull-li haalin.
Translation: O Allah, all sublimity is for You at every incline and all praise is for You at all times under all conditions.

Repentance dua
Whenever a person commits any sin, he/she should immediately offer repentance to Allah, saying the following dua.

repentancedua.jpg (3910 bytes)

Allahumma In-nee a-toobu ilayka minha la ar-ji-u ilayhaa abada.
Translation: O Allah, I repent before You for all my sins and I promise never to return to the same (again).

Upon awakening

uponawakening.jpg (3413 bytes)

Alhamdulillah-hillathee ah-yana ba'da ma ama tana wa ilayhi nushoor.
Translation: Many thanks to Allah who gave us life after having given us death and (our) final return (on the Day of Qiyaamah (Judgement)) is to Him.

When undertaking a journey

148whenundertakingajourney.jpg (3379 bytes)

Subhanalla-thee sakh-khara-lana haatha wa-ma kun-na lahoo muqrineena wa inna ila Rabbina la-mun-qali-boon.
Translation: Glory be to Him (Allah) who has brought this (vehicle) under our control though we were unable to control it. Sure, we are to return to our Lord.

Istikhara for nikah (marriage)
When intending to marry someone then even before proposing or expressing one's intention to propose, one should perform Wudhu in the best of manner and then offer as many Nafl Salaahs as possible. Thereafter one should praise and glorify Allah in the best manner and recite the following Dua:

nikahdua.jpg (11361 bytes)

Translation: O Allah, You have power and I have none. You know all and I know not. You are The Knower of all that is hidden. If, in Your knowledge (mention name of person here) be good for me in my faith and in my temporal and religious life, then ordain her (or him) for me. And if anyone other than her (or him) be good for me in my faith and religious life, then ordain her (or him) for me.

Dua-e-Qunoot (read in Witr)

qunootwitr.jpg (13061 bytes)

Translation: O Allah! We beg help from You alone; ask forgiveness from You alone, and turn towards You and praise You for all the good things and are grateful to You and are not ungrateful to You and we part and break off with all those who are disobedient to you. O Allah! You alone do we worship and pray exclusively to You and bow before You alone and we hasten eagerly towards You and we fear Your severe punishment and hope for Your Mercy as your severe punishment is surely to be meted out to the unbelievers.

Sunday, August 30, 2009

Dua ( Prayer) of Fasting

The following dua (prayers) are recited at the beginning and end of the fast to indicate and affirm the intention of the fast.

A person's intention when fasting, is to bring him/herself closer to God.

Dua (Prayer) at the Beginning of the Fast
Wa bisawmi ghadinn nawaiytu min shahri ramadan
I intend to keep the fast for tomorrow in the month of Ramadan

Dua (Prayer) at the End of the Fast
Allahumma inni laka sumtu wa bika aamantu wa alayka tawakkaltu was ala rizq-ika-aftarhu
O Allah! I fasted for You and I believe in You and I put my trust in You and I break my fast with Your sustenance

Friday, August 28, 2009

The Economic Life of Islam

The economic life of Islam is also based upon solid foundations and Divine instructions. Earning one's living through decent labor is not only a duty but a great virtue as well. Dependence of any able effortless person on somebody else for a livelihood is a religious sin, a social stigma and disgraceful humility.

A Muslim is enjoined by God to be self-supporting and to stay away from being a liability on anybody. Islam respects all kinds of work for earning one’s livelihood so long as there is no indecency or wrong involved. With a clear conscience and due respect from society the Muslim can roll up his sleeves and undertake any kind of work available to provide for himself and his dependents. Prophet Muhammad is reported as having said that it is far better for one even to take his rope, cut wood, pile it up and sell it in order to eat and give charity than to beg others whether they give him or not. According to Islam, the status of honest working men cannot be lowered on account of the kind of work they are doing for a living. Yet the laboring workers have no limited scope for improving their lots and raising their standards as high as possible. They have equal opportunities at their disposal and enjoy freedom of enterprise.

Whatever the individual makes or earns through lawful means is his private possession, which neither the State nor anybody else can justifiably claim. In return for this right of private possession he has only to fulfill certain obligations to the society and pay certain taxes to the State. When this is done, he has full rights to protection by the State, and his freedom of enterprise is secure and guaranteed. Under the Islamic system the menace of greedy capitalism and destructive communism never arises. The enterprising individual is responsible for the prosperity of the State, and the State in turn is responsible

for the security of the individual. Class conflicts are replaced by cooperation and harmony; fear and suspicion are remedied by mutual security and confidence.

The economic system of Islam is not drawn in the light of arithmetical calculations and capacities of production alone. Rather, it is drawn and conceived in the light of a comprehensive system of morals and principles. The person who is working for another person or for a firm or an institution is ordained by God to do his work with efficiency and honesty. The Prophet said that if any of you undertakes to do any work, God loves to see him do it well and with efficiency. Once the work is done, the worker is entitled to a fair wage for his services. Failure by the employer to pay the just wage, or attempts to cut it down and waver on it is a punishable act, according to the Law of God.

Business transactions enjoy a great deal of attention from Islam. Honest trade is permitted and blessed by God. This may be carried out through individuals, companies, agencies and the like. But all business deals should be concluded with frankness and honesty. Cheating, biding defects of merchandise from the dealers, exploiting the needs of customers, monopoly of stocks to force one’s own prices are all sinful acts and punishable by the Islamic Law. If one is to make a decent living, it has to be made through honest ways and hard endeavor. Otherwise, easy come, easy go, and it is not only that, but anybody that is bred with unlawful provisions will be, according to the Prophet, a burning fuel to the Hell Fire on the Day of Judgment. To combat cheating and exploitation, Islam demands honesty in business, warns the cheaters, encourages decent work and forbids usury or the taking of interest just in return for lending money to the needy. This is to show man that he rightfully owns only what he works for, and that exploitation of other people’s pressing needs is irreligious, inhuman and immoral. In the Qur’an God says:

Those who devour usury will not stand except as stands one whom the Evil One by his touch has driven to madness. That is because they say: ‘trade is like usury’. But God has permitted trade and forbidden usury. Those who, after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for God (to judge). But those who repeat (the offense) are Companions of the Fire; they will abide therein (for ever). God will deprive usury of all blessing, but will give increase for deeds of charity; for He loves not creatures ungrateful and wicked (2:274-276).

And the Firmament has He raised high, and He has set up the Balance (of Justice) in order that you may not transgress (due) balance. So establish weight with justice and fall not short in the balance (55:7-9). This is to guide man to resort to justice and straightforwardness in all his dealings and transactions. The future of cheaters is grim and their doom is awful. Here is how the Qur’an looks into the matter:

Woe to those who deal in fraud, those who, when they have to receive by measure from men, exact full measure, but when they have to give by measure or weight to men give less than due. Do they not think that they will be called to account on a Mighty Day, a Day when (all) mankind will stand before the Lord of the Worlds (83:1-6)?

Besides that, there are numerous Traditions of Prophet Muhammad excluding the cheaters, exploiters, monopolizers and dishonest business people from the band of the true Muslims. Any business deal that involves injustice or cheating or exploitation is strictly inhibited and cancelable by the Law even after it is concluded. The main purpose of the Islamic legislation’s on economics and commerce is to secure the rights of the individual and maintain the solidarity of society, to introduce high morality to the world of business and enforce the Law of God in that sphere of enterprise. It is logical and consistent that Islam should be concerned with such aspects as these, because it is not merely a spiritual formula but a complete system of life in all its walks.

Proprietors are constantly reminded of the fact that they are in reality mere agents appointed by God to administer their holdings. There is nothing in Islam to stop the Muslim from attaining wealth and endeavoring for material improvements through lawful means and decent channels. Yet the fact remains that man comes to this world empty-handed and departs from it likewise. The actual and real owner of things is God alone of Whom any proprietor is simply an appointed agent, a mere trustee. This is not only a fact of life but also has a significant bearing on human behavior. It makes the proprietor always ready to spend in the way of God and to contribute to worthy causes. It makes him responsive to the needs of his society and gives him an important role to play, a sacred mission to fulfill. It saves him from the pit of selfishness, greed and injustice. This is the true conception of property in Islam, and that is the actual status of proprietors. The Qur’an considers possession of wealth a trying test, and not a token of virtuous excellence or privileged nobility or a means of exploitation. God says:

It is He Who has made you (His) agents, inheritors of the earth: He has raised you in ranks, some above others; that He may try you in the gifts He has given you. Verily, your Lord is quick in punishment, yet He is indeed Oft-Forgiving, Most Merciful (6:165).

Moreover, the Qur’an reports to mankind an interesting discourse between Moses and his people. It runs as follows:

Said Moses to his people, ‘pray for help front God, and wait in patience and constancy; for the earth is God’s. He gives it as a heritage to such of His servants as He pleases; and the end is best for the righteous.’

They said, ‘We have had nothing but trouble, both before and after you came to us.’ He said: ‘It may be that your Lord will destroy your enemies and make you inheritors in the earth; that so He may try you by your deeds’ (7:128-129).

This discourse between Moses and his people does not imply in any sense a recognition of any privileged genus of mankind on account of racial origin or ethnic identity. Nor does it mean that the Qur’an approves completely of the conduct and conceptions of the followers of Moses in later centuries. The tone of the text is rather reproachful and critical of the doubters; and reassuring of the fact that everything in the earth belongs to God, Who distributes it among His servants in the form of inherits trusts and objects of trial. The point is brought home time and-.again throughout the Qur’an. For example, it says:

To Him belongs the dominion of the heavens and the earth, and all affairs are referred back to God ... Believe in God and His Messenger, and spend (in charity) out of the (substance) whereof He has made you heirs. For, those of you who believe and spend (in charity)-for them there is a great reward. And what cause have you why you should not spend in the cause of God? For to God belongs the heritage of the heavens and the earth (57:5,7,l 0).

Unlike Communism, Islam replaces the totalitarian artificial supremacy of the Communist State by the beneficial supremacy of God; and the Communist theory of class warfare by sound morals, mutual responsibilities and cooperation. On the other hand, it gives utmost assurances against greedy capitalism and ruthless exploitation by proprietors. The economic system of Islam grants full recognition of the "independent" entity of the individual and his natural aspirations to work and possessions. Yet it does not conceive of him as absolutely independent of God or the universe. It does not deify man or his capital, nor does it deify the proletariat and abolish free enterprise. It accepts man the way he is created and deals with him accordingly, making allowances for his instinctive aspirations and limited power. Man is a man, and he should be accepted and dealt with as such. He is not a god or a semi-god to arrogate to himself absolute powers and unquestionable infallibility. Nor is he a countless or insignificant entity. He is someone to be recognized but in his real status and non- exaggerated or belittled nature. He is not above or out of the rest of the universe but a part of a whole system, an element in the total foundation of the universe.

Although man is encouraged to work, is free to enterprise, is entitled to earn and possess, the fact that he is a mere trustee provides the necessary measure to insure proper handling of his possessions, his trusts. He has authority to earn, to invest and to spend. Yet in so doing he is guided by high principles to save him from going astray. An example may be sufficient to illustrate the point. Proprietors are not unreservedly free to spend their money or handle their properties the way they please. There are certain rules of expenditure to be followed. In the words of the Qur’an, God enjoins upon the proprietor to fulfill his financial obligations towards his fellow men, and to be moderate in his private spending. He is always reminded of the fact that God is the Real Provider and Actual Possessor. Here is the declaration of the Qur’an:

And render to the kindred their due rights, as (also) to those in want, and to the wayfarer. But squander not (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Evil Ones, and the Evil One is to his Lord (Himself) ungrateful.

Make not your hand tied (like a niggard’s) to your neck, nor stretch it north to its utmost reach (like a foolish spendthrift); lest you become rebuked and destitute. Verily your Lord does provide sustenance in abundance for whom He pleases, and He provides in a just measure. For He does know and regard all His servants (1 7:26-27, 29-30).

The Fasting of Ramadan

The Fasting of Ramadan: A Time for Thought, Action, and Change!


"Fasting in Ramadan develops in a person the real spirit of social belonging, of unity and brotherhood, and of equality before God. This spirit is the natural product of the fact that when people fast they feel that they are joining the whole Muslim society (which makes up more than one fifth of world's population) in observing the same duty, in the same manner, at the same time, for the same motives, and for the same end. No sociologist or historian can say that there has been at any period of history anything comparable to this powerful institution of Islam: Fasting in the month of Ramadan. People have been crying throughout the ages for acceptable 'belonging', for unity, for brotherhood, for equality, but how echoless their voices have been, and how very little success they have met..." says Hammudah Abdalati, in Islam in Focus.

"What is fasting?" "How does the fasting of Muslims in Ramadan differ from the fasting of other faiths?" "Why should one 'torture' one's body in the first place?" "What do you really gain from fasting in the end?"...These are a few questions that a number of non-Muslim friends and colleagues often ask us, usually out of fascination with this spiritually-uplifting practice of Islamic faith, and at times out of pity and sympathy for us, thinking, why should anyone suffer from hunger and thirst like Muslims? I wouldn't be surprised if many of us shared the same negative perception of Fasting.

It is important to note that Fasting in Arabic is called, "Sawm", which literally means 'to be at rest'. Fasting in the month of Ramadan (the 9th month of the Islamic lunar calendar) is one of the Five Pillars upon which the "house" of Islam is built. During this month, every able-bodied Muslim, is required to fast, everyday from dawn until dusk

12 Reasons To Fast!
1. Fasting is an institution for the improvement of moral and spiritual character of human being. The purpose of the fast is to help develop self-restraint, self-purification, God-consciousness, compassion, the spirit of caring and sharing, the love of humanity and the love of God. Fasting is a universal custom and is advocated by all the religions of the world, with more restrictions in some than in others. The Islamic Fast, as opposed to mere starvation or self-denial, is an act of worship and obedience to God, thanksgiving, forgiveness, spiritual training, and self-examination.

2. Ramadan gives us a break and provides us with a rare opportunity to think about our own selves, our future, and our families. It is a time to give our selves a mental break and to temporarily forget about the hundreds of worries and stresses we are constantly bombarded with. In hectic times, such as ours, and in places like the West, this valuable time to think about our lives, on individual basis, is a luxury and is desperately needed! It is a unique month of self-analysis, and of taking stock of one's moral and spiritual 'assets and liabilities'.


3. Fasting indoctrinates us in patience, unselfishness, and gratitude. When we fast we feel the pains of deprivation and hunger, and learn how to endure it patiently. The meaning of this powerful experience in a social and humanitarian context is that we are much quicker than anybody else in sympathizing with the oppressed and needy around the world, and responding to their needs. "It is the month to visit the poor, the sick, and the needy to share their sorrows. It is the month where the food, sustenance and the earnings of a believing Muslim increases and they are blessed," says the Final Prophet of God, Muhammad (peace be upon him), a man who was known for his noble humanitarian causes, for social justice, and for being the first to respond to other's needs, despite the fact that he himself lived a very simple and humble life. It is only during such a trying time as Ramadan that we can reflect on the condition of those in this world who may not be as fortunate as us.

4. Fasting in Ramadan enables us to master the art of mature adaptability and Time-Management. We can easily understand this point when we realize that fasting makes people change the entire course of their daily life. When they make the change, they naturally adapt themselves to a new system and schedule, and move along to satisfy the rules. This, in the long run, develops in them a wise sense of adaptability and self-created power to overcome the unpredictable hardships of life! A person who values constructive adaptability, time-management, and courage will appreciate the effects of Fasting in this respect as well.

5. It cultivates in us the principle of sincere Love, because when we observe Fasting, we do it out of deep love for God. And a person, who loves God, truly is a person who knows what love is and why everyone on this Earth should be loved and treated justly, for the sake of God.

The Fasting of Ramadan

The Fasting of Ramadan: A Time for Thought, Action, and Change!

"Fasting in Ramadan develops in a person the real spirit of social belonging, of unity and brotherhood, and of equality before God. This spirit is the natural product of the fact that when people fast they feel that they are joining the whole Muslim society (which makes up more than one fifth of world's population) in observing the same duty, in the same manner, at the same time, for the same motives, and for the same end. No sociologist or historian can say that there has been at any period of history anything comparable to this powerful institution of Islam: Fasting in the month of Ramadan. People have been crying throughout the ages for acceptable 'belonging', for unity, for brotherhood, for equality, but how echoless their voices have been, and how very little success they have met..." says Hammudah Abdalati, in Islam in Focus.

"What is fasting?" "How does the fasting of Muslims in Ramadan differ from the fasting of other faiths?" "Why should one 'torture' one's body in the first place?" "What do you really gain from fasting in the end?"...These are a few questions that a number of non-Muslim friends and colleagues often ask us, usually out of fascination with this spiritually-uplifting practice of Islamic faith, and at times out of pity and sympathy for us, thinking, why should anyone suffer from hunger and thirst like Muslims? I wouldn't be surprised if many of us shared the same negative perception of Fasting.

It is important to note that Fasting in Arabic is called, "Sawm", which literally means 'to be at rest'. Fasting in the month of Ramadan (the 9th month of the Islamic lunar calendar) is one of the Five Pillars upon which the "house" of Islam is built. During this month, every able-bodied Muslim, is required to fast, everyday from dawn until dusk

12 Reasons To Fast!
1. Fasting is an institution for the improvement of moral and spiritual character of human being. The purpose of the fast is to help develop self-restraint, self-purification, God-consciousness, compassion, the spirit of caring and sharing, the love of humanity and the love of God. Fasting is a universal custom and is advocated by all the religions of the world, with more restrictions in some than in others. The Islamic Fast, as opposed to mere starvation or self-denial, is an act of worship and obedience to God, thanksgiving, forgiveness, spiritual training, and self-examination.

2. Ramadan gives us a break and provides us with a rare opportunity to think about our own selves, our future, and our families. It is a time to give our selves a mental break and to temporarily forget about the hundreds of worries and stresses we are constantly bombarded with. In hectic times, such as ours, and in places like the West, this valuable time to think about our lives, on individual basis, is a luxury and is desperately needed! It is a unique month of self-analysis, and of taking stock of one's moral and spiritual 'assets and liabilities'.


3. Fasting indoctrinates us in patience, unselfishness, and gratitude. When we fast we feel the pains of deprivation and hunger, and learn how to endure it patiently. The meaning of this powerful experience in a social and humanitarian context is that we are much quicker than anybody else in sympathizing with the oppressed and needy around the world, and responding to their needs. "It is the month to visit the poor, the sick, and the needy to share their sorrows. It is the month where the food, sustenance and the earnings of a believing Muslim increases and they are blessed," says the Final Prophet of God, Muhammad (peace be upon him), a man who was known for his noble humanitarian causes, for social justice, and for being the first to respond to other's needs, despite the fact that he himself lived a very simple and humble life. It is only during such a trying time as Ramadan that we can reflect on the condition of those in this world who may not be as fortunate as us.

4. Fasting in Ramadan enables us to master the art of mature adaptability and Time-Management. We can easily understand this point when we realize that fasting makes people change the entire course of their daily life. When they make the change, they naturally adapt themselves to a new system and schedule, and move along to satisfy the rules. This, in the long run, develops in them a wise sense of adaptability and self-created power to overcome the unpredictable hardships of life! A person who values constructive adaptability, time-management, and courage will appreciate the effects of Fasting in this respect as well.

5. It cultivates in us the principle of sincere Love, because when we observe Fasting, we do it out of deep love for God. And a person, who loves God, truly is a person who knows what love is and why everyone on this Earth should be loved and treated justly, for the sake of God.

Thursday, August 27, 2009

Ask A Muslim Women.



Ask a muslim women, how does she feel wearing a hijab? dont ask Cnn, BBc, Fox, Nbc.yu want to take pictures of muslim women in afghanistan, Iraq, Paakistan, But yu dont wanna ask a muslim women. Here is what they Feel.

Wednesday, August 26, 2009

THE DAY OF JUDGMENT IS A CERTAIN REALITY

THE DAY OF JUDGMENT IS A CERTAIN REALITY


People who are satisfied with this world's temporary values and pleasures do their best to ignore such facts as their eventual death, which is just around the corner, and the Day of Resurrection. By not reflecting upon such truths, they tell themselves that they can live only for themselves and forget about their duties to Allah.

The Qur'an graphically depicts the events of the Last Day, and all of the people's accompanying shock, fear, panic, and mental framework. The universe will end in the same spectacular fashion in which it was created. Planets will fall out of their orbits, and mountains will be moved. In the face of such amazing events, those who put their faith in chance and random happenings will realize that only Allah rules over everything. Allah states:

Say: "To whom does everything in the heavens and Earth belong?" Say: "To Allah." He has made mercy incumbent upon Himself. He will gather you to the Day of Resurrection, about which there is no doubt. As for those who have lost their own selves, they have no faith. (Surat al-An‘am, 12)

So when the Trumpet is blown with a single blast, and Earth and the mountains are lifted and crushed with a single blow, on that Day, the Occurrence will occur. (Surat al-Haqqa, 13-15)


THE DAY OF JUDGMENT'S HOUR IS PREDETERMINED

As time progresses, we are speedily approaching the Day of Judgment. Most people think that this Day is in the distant future. However, they would be well-advised to remember that previous generations had the same attitude. In reality, everyone who has ever lived will witness these events and assemble in Allah's presence; no one will be able to escape. As only Allah knows when the Day of Judgment will come, there is no guarantee that it will not happen while you are making plans for the future and are busying yourselves with your everyday lives, for:

Say: "I do not know whether what you are promised is close or whether my Lord will appoint a longer time before it." He is the Knower of the Unseen, and does not divulge His Unseen to anyone. (Surat al-Jinn, 25-26)

The great order in which Allah created life will terminate at a time unknown to us. Those who doubt this fact and choose not to believe in it may consider themselves reasonable, and so this Day will be a hard and scary one for them. For this reason, it is far more beneficial and positive to believe in it, for it will be of no use to believe in it when the Hour has struck, or to feel remorse for their self-deception. One verse describes such remorse, as follows:


When the Great Calamity comes: that Day man will remember what he has striven for. (Surat an-Nazi‘at, 34-35)

THE DAY OF JUDGMENT IS APPROACHING

THE DAY OF JUDGMENT IS APPROACHING



And the Hour is coming without any doubt, and Allah will raise up all those in the graves. (Surat al-Hajj, 7)

Death is coming closer by the day. Whether you are young or old, death is a little closer to you every day, even every minute. You cannot resist time or prevent death's approach. Nothing you do can change the fact that you and those close to you are only "temporary" beings. Like every other living being, you are advancing toward the Day on which your life will end.

Humanity is not the only part of creation that is subject to death. All other creatures, Earth itself and the whole universe, have a day of death fixed for them. The Day of Judgment is a day of terror and unimaginable fear. But at the same time, it is most wondrous. Everything on Earth will be flattened, the stars will be extinguished and fall in rapid succession, and the Sun will be wrapped up in darkness. All human beings who have ever lived will be gathered and made to witness this Day. This Final Day will be dreadful for the unbelievers, and its Lord will be Allah, Who owns all that exists.

The Day of Judgment, contrary to many people's belief, is approaching; it is not in the distant future. When it arrives, Earth and everything belonging to it will be destroyed. Ambitions, desires, anger, expectations, lusts, enmities, and pleasures will cease. Plans made for the future will become meaningless, for those who had forgotten that they will be returned to Allah, preferring this world over the eternal life and its misleading wealth, beauty, and pleasures, will have met their end. On this Day, everyone will witness clearly Allah's existence and will come face to face with the death that they had tried so hard to forget. Their attempt to forget Allah and the Hereafter is finished, and a new beginning, one which will be eternal and bring no happiness to the unbelievers, is awaiting them. From the very first moment of this eternal life, the punishment is so fearsome that those who experience it will beg for "death" and "annihilation." The beginning of this life is the Day of Judgment and, "the Hour is coming without any doubt."



LIFE ON EARTH IS TEMPORARY, AND DEATH IS A CERTAIN REALITY

From your earliest childhood onwards, you head for certain goals or are guided by others. You probably will have a family and a job, try to earn more in order to have a better life, educate your children, and hope that they will have a better life than you did. Once a week you meet the other members of your extended family. You take vacations, go to work, and spend the rest of your time at home. Except for a few hiccups on the way, your life progresses orderly and you usually encounter nothing outside the ordinary.

Everything in your life seems to be premeditated, and everyone's life is like everyone else's. You need to work to realize these goals, and you need to have a family to continue your lineage. According to this worldview, what else could you possibly want besides "a good job" and "a nice family?" Having achieved these goals, you expect to lead a happy life. In this way, everything is wonderful and you will live happily ever after.

However, some important changes are happening in your body and environment. Many cells with diverse functions fulfill their purpose and die. As you age, it becomes harder to replace them. Your body is ageing visibly, as seen through your illnesses and weaknesses. Time moves fast, and the impossibility of reversing it becomes clearer every day. Thinking that you were going to live happily and comfortably forever, you are nevertheless nearing death. Thus, this worldly life can never give the sense of contentment and peace you expect. When this "satisfying" life ends, you will come face to face with the real truth. Given this fact, none of your life ambitions should become your true purpose in life. This life is a temporary trial to separate the righteous from the evildoers. Allah reveals this reality in the following verse:

He Who created death and life to test which of you is best in action. He is the Almighty, the Ever-Forgiving. (Surat al-Mulk, 2)



The true purpose of life is not a decent job and a nice family. Rather, everybody has been created for one purpose: to serve Allah. We become attached to our children, rank, and status but with the first instance of death, these worldly pleasures lose their value and importance. Everybody knows this, but many choose to ignore it. And so such things should not be the ultimate goals of life. We must reflect carefully and realize what is the real purpose and the true gain. Allah reveals the true purpose of our creation, as follows:

I only created jinn and man to worship Me. (Surat adh-Dhariyat, 56)

Only by fulfilling this responsibility can we expect the gifts of the Hereafter. Most people have some unfounded expectations and comfort themselves with them. But this is a great error. If one has nothing to expect from the Hereafter, there is only one possibility left: To become nothing with death, a possibility that is scarier than all the others. The unbelievers develop various methods of forgetting this possibility, because they fear it so much. Among these methods are not talking about, discussing, or remembering death, even though it is a certainty for everyone. Everybody acts as if it does not exist. That most people behave in such a way might be reassuring to some extent, but in reality they are all misguided. People know about death, the Last Day, and the Hereafter, but refuse to ponder them. They are satisfied with this worldly life, or at least make themselves believe that they are. However, Allah reveals that death will find everyone:

Say: "Death, from which you are fleeing, will certainly catch up with you. Then you will be returned to the Knower of the Unseen and the Visible, and He will inform you about what you did." (Surat al-Jumu‘a, 8)

The universe and all of its contents, not just humanity, will die on the Day of Judgment, for on that Day the trial will end. Many people will recognize its coming by its signs, and the events leading up to the universe's death will be literally hair-raising. Finally, on that Day, Allah will raise up all those in the graves and all people on the Earth will be called to account. Those who did not expect to experience such a Day will no longer be able to deny it, and so will bow to Allah's will whether they want to or not. Allah has prepared a spectacular end for the universe, and despite most people's attempts to deny this reality, the Day of Judgment will come at its appointed time.

Thursday, August 20, 2009

WORDS OF ADVICE TO THOSE IGNORANT AND BOLD ENOUGH TO OPPRESS THE PEOPLE OF SUNNAHFOLLOWERS - PLEASE READ!‏

As Salaamu Alaikoum,
I just want to share with everyone that one of the worst sins a Muslim can commit is to oppress another human being - especially when that human is another muslim who happens to be a caller to Allah. For those Muslims bold and ignorant enough to continue to slander, harass and oppress; please reflect upon the following and pray that Allah stirs some fear in your heart to make you yeild.
Allah's Apostle said to Mu`adh when he sent him to Yemen, "You will go to the people of the Scripture. So, when you reach there, invite them to testify that none has the right to be worshipped but Allah, and that Muhammad is His Apostle. And if they obey you in that, tell them that Allah has enjoined on them five prayers in each day and night. And if they obey you in that tell them that Allah has made it obligatory on them to pay the Zakat which will be taken from the rich among them and given to the poor among them. If they obey you in that, then avoid taking the best of their possessions, and be afraid of the curse of an oppressed person because there is no screen between his invocation and Allah." - Bukhari
So these people need to pray that they dont go so far as to cause me and my students to make duaa against them! Also if these people are friends of yours whom you care about and you want to help them, then you need to do what the prophet said:
Allah's Apostle said, "Help your brother, whether he is an oppressor or he is an oppressed one. People asked, "O Allah's Apostle! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?" The Prophet said, "By preventing him from oppressing others." - Bukhari
If this is not enough, for those who still want to continue to oppress me and the students of my website, understand it may seem fun to you now but in the long run you will wish you can take it back:
Allah's Apostle said, "Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him." - Bukhari
Finally, understand oh oppressors that you will never deterr me from conveying the message of Allah nor will you ever win in your battle against the truth, for I am a true Sunnahfollower and just as your kind never stopped my prophet, you will not be able to stop me:
On the day (of the battle) of Al-Ahzab (i.e. clans) I saw the Prophet carrying earth, and the earth was covering the whiteness of his `Abdomen. And he was saying, "Without You (O Allah!) we would have got no guidance, nor given in charity, nor prayed. So please bless us with tranquility and make firm our feet when we meet our enemies. Indeed (these) people have rebelled against (oppressed) us but never shall we yield if they try to bring affliction upon us."
So fear Allah and weep to that!
May Allah protect me and my website from the evils of shaytaan, mankind and the hasideen...Ameen!
Laila Nasheeba
Managing Director
sunnahfollowers.net

Is the Niqaab Obligatory?



Is the Niqaab Obligatory?


Allah says in the most Holy Quran "And Say to the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (see the explanation below), and to draw their veils all over Juyubihinna" (Surah An-Nur, Verses 30 and 31) 

We will see how the Salaf understood this matter:

Ibn Abbas (ra) is one of the most learned men of the Sahaba (Companions). Prophet Muhammad (s) even prayed for him saying "O Allah, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things." He with reference to Surah An-Nur “except only that which is apparent” as Ibn Kathir narrated with a Sahih (authentic) chain of narrators, said it’s "The hand, the ring, and the face." Abdullah Ibn Omar Ibn Al-Khattab (ra) said “the face and the two hands”. Anas Ibn Malik (ra) said “the hand and the ring”. Ibn Hazm said: “all of this (statements) are in the highest of accuracy. And so are statements by Ali (ra), Aisha (ra), and other Tabi’een”. 

Now you have to think who would understand these verses better than Aisha (ra) the MOST knowledgeable woman in the matters of Islam and the wife of Prophet Muhammad (s)?

Scholars among the Tabi’een had many opinions on this matter:

Some said a woman should cover all of her body except the face and the hands. This is the saying of Imam Malik, Al-Hadi, Al-Qasim (in one of his narrations), and Imam Abu Hanifa (in one of his two narrations).
Some said she should cover all her body except the face, the hands, and the foot. This is the saying of Imam Abu Hanifa (in another narration), Al-Qasim, and Ath-thouri. Some said she should cover all her body except the face. This is the saying of Ibn Hanbal and Dawood. 

No one said the face of a woman is loins (‘Aura) except a weak narration from Ibn Hanbal and some Shafi’i scholars!

Sa'id ibn Jubayr, 'Ata and al-Awzai have stated explicitly that the showing of the face and hands is permissible. 'Aishah (ra), Qatadah, and others have added bracelets to what may be shown of the adornments; this interpretation implies that a part of the arm may also be shown. Various scholars (such as Abu Yusuf) have allowed the exposure of the lower part of the arm up to a length varying between about four inches to one-half of the arm.

Ibn Hazm is the Imam of the Dhahiri schools (Literal schools) mentioned many accidents prove that it is not required for a woman to cover her face.

The opinion of late scholars:

Assuredly a woman is permitted to show her face and hands because covering them would be a hardship on her, especially if she must go out on some lawful business. For example, a widow may have to work to support her children, or a woman who is not well-off may have to help her husband in his work; had covering the face and hands been made obligatory, it would have occasioned such women hardship and distress. Al-Qurtabi says, it seems probable that, since the face and hands are customarily uncovered, and it is, moreover, required that they be uncovered during acts of worship such as Salat and Hajj, the exemption (referred to in the verses of Surah al-Nur) pertains to them.

In addition to this, we may infer from Allah's words, "Tell the believing men that they should lower their gazes", that the faces of the women of the Prophet's time were not veiled. Had the entire body including the face been covered, it would have made no sense to command them to lower their gaze, since there would have been nothing to be seen.

Narrated Aisha, Ummul Mu'minin: Asma, daughter of AbuBakr, entered upon the Apostle of Allah (s) wearing thin clothes. The Apostle of Allah (s) turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands. (Narrated by Abu Dawood # 4092).

This Hadith has three authentic narrations and was correct by all Major Hadith scholars such as Albani.
Narrated 'Abdullah bin Abbas: Al-Fadl (his brother) was riding behind Allah's Apostle and a woman from the tribe of Khath'am came and Al-Fadl started looking at her and she started looking at him. The Prophet turned Al-Fadl's face to the other side. The woman said, "O Allah's Apostle! The obligation of Hajj enjoined by Allah on His devotees has become due on my father and he is old and weak, and he cannot sit firm on the Mount; may I perform Hajj on his behalf?" The Prophet replied, "Yes, you may." That happened during the Hajj-al-Wida (of the Prophet). (Narrated by Bukhari # 589, Muslim, and others).

This Hadith is very authentic since it was narrated by Bukhari and Muslim. If she was covering her face then Ibn Abbas would know that she is beautiful! Also prophet (s) did not order the girl to cover her face. This hadith was not abrogated since it happened during Hajj-al-Wida (10 AH) while the Aya of Hijab was revealed in the 5th year after the Hijra.

Finally, The Prophet(sa) has ordered the women to not cover their faces or hands when making Hajj. [Bukhari] This serves as the ultimate proof that Niqaab is not obligatory.

AND ALLAH KNOWS BEST

LinkWithin

Related Posts with Thumbnails