Honour Killling

Muharram

2009-12-18T11:50:00.000-08:00

Introduction
With the sighting of the new moon the Islamic new year is ushered in. The first month Muharram, is a month of great reward and virtue. Muharram itself means `sacred' and is from those months that have been mentioned as sacred in the Holy Quraan. Almighty Allah states in the Holy Quraan: "Four of them ( Zil-Qadah, Zil-Hijjah, Muharram and Rajab) are sacred."(Surah At-Tawbah:36)

Virtues
From out of the four sacred months, Muharram has been blessed with certain specific virtues:- The Holy Prophet Muhammad (Sallallahu-Alayhi-Wasallam) said: "The best of fasts besides the month of Ramadhan is the fasting of Allah's month of Muharram." (Muslim)

In another Hadeeth, Hazrat Ibn Abbas (Radhiyallahu-Anhu) reports: "that the Messenger of Allah (Sallallahu-Alayhi-Wasallam) said: "The one that keeps a fast in the month of Muharram will receive the reward of thirty fasts for each fast (in this sacred month)." (Tabraani)

Although the fasts of the month of Muharram are not obligatory, the one who fasts in these days out of his own will and choice is entitled to a great reward by Almighty Allah. The Hadith citied above signifies that the fasts of the month of Muharram are the most rewardable among the Nafl fasts i.e. the fasts one observes out of his own choice without being obligatory on him.

The Hadith does not mean that fasting for the whole month can only attain the reward promised for fasts of Muharram. On the contrary, each fast during this month has merit. Therefore, one should take advantage of this opportunity.

The Day of Aashura (10th Muharram)
Although the month of Muharram is a sacred month as a whole, the 10 th of Muharram is the most sacred among all its days. The day is named 'Ashurah'. It is one of the most important and blessed days of Allah in the Islamic calendar.

According to the Holy companion, Ibn Abbas Radhiallaho Anhu, when the Holy Prophet Sallallahu Alayhi Wassallam migrated to Madinah, he found that the Jews of Madinah used to fast on the 10 th day of Muharram. They said that it was the day on which the Holy Prophet Musa Alayhis Salaam and his followers crossed the Red Sea miraculously, and the Pharaoh was drowned in its water. On hearing this from the Jews, the Holy Prophet Sallallahu Alayhi Wassallam said, "We are more closely related to Musa than you." So the Prophet Sallallahu Alayhi Wassallam directed the Muslims to fast on the day of Ashura. (Abu Dawood)

According to another Hadith, it is more advisable that the fast of Ashura should be either preceeded or suceded by an additional fast. It means that one should fast two days: the 9th and 10th of Muharram or the 10th and 11th. The reason of this additional fast as mentioned by the Holy Prophet Sallallahu Alayhi Wassallam is that the Jews used to fast on the day of Ashura alone, and the Holy Prophet Sallallahu Alayhi Wassallam wanted to distinguish the Islmaic-way of fasting from that of the Jews. Therefore, he advised the Muslims to add another fast to the day of Ashura.

Some Ulama (scholars) are of the opinion that before the fasts of Ramadhan were made compulsory, the fast of the day of Aashora was compulsory upon the Ummah.

This is stated in a Hadeeth reported by Hazrat Aisha (Radhiyallahu-Anha):
"that the Holy Prophet Sallallahu-Alayhi-Wasallam) ordered the observance of the fast of Aashora. However, when the fast of Ramadhan became compulsory, then whosoever wished, kept this fast and whosoever desired did not observe this fast." (Bukhari)

But, nevertheless the Prophet (Sallallahu-Alayhi-Wasallam) continued to fast this day and encouraged his Companions to do the same.

Recommended deeds on the day of Aashora
The Prophet (Sallallahu-Alayhi-Wasallam) has exhorted and encouraged his Ummah to fast on this day. He said: "This fast[Aahura] is a compensation for the (minor) sins of the past year." (Muslim)

One should also observe the fast of the 9th Muharram to safeguard his deed from resemblance with the Non-Muslims who fast only on the 10th Muharram.
Hazrat Ibn Abbas (Radhiyallahu-Anhu) said: "When Rasulullah (Sallallahu-Alayhi-Wasallam) observed the fast of the day of Aashora and ordered (his Companions) to fast, they said: `O Rasulullah! It is a day revered (glorified) by the Jews and Christians.' Thereupon Rasulullah said: "The coming year, if Allah wills (I remain alive), I will for surely fast on the ninth (also)." (Muslim)

These Ahadeeth indicate clearly that one should fast on the ninth and tenth of Muharram. However, if one does not manage to fast on the ninth, then he/she should fast on the eleventh of Muharram instead.

The Holy Prophet (Sallallahu-Alayhi-Wasallam) said: "Observe the fast of Aashora and oppose the Jews. Fast a day before it or a day after." (Baihaqi)

Hence, it is important to either fast on the ninth and the tenth or the tenth and the eleventh of Muharram. To fast only on the day of Aashora is Makrooh as stated by Allamah Ibn Aabideen Shaami.

One should be generous on one's family and dependants and spend more on them than what is normally spent.

Rasulullah (Sallallahu-Alayhi-Wasallam) said:
"One who generously spends on his family on the day of Aashora, Allah will increase (his provision) for the whole year." (Baihaqi)

These are the actions supported by Ahadeeth.

Let us observe this great day according to the ways of Rasulullah (Sallallahu-Alayhi-Wasallam) and the Sahabah (Radhiyallahu-Anhum), and refrain from all innovations which deprive us of the blessings from Almighty Allah.

May Allah guide us all upon the Straight Path and save us from every act, which brings His displeasure. Ameen.

Allah swt knows best.

इंडियन Talaaq

2009-12-05T14:18:00.000-08:00

In Islam marriage is a contract as per which a man has the right to divorce his wife in extreme situations. Also, a woman can seek 'khula' and get out wedlock. But the abuse of the religious sanction of talaaq is aquiring bizarre proportions lately.

A man gave talaaq to his wife on cell phone, another just sent an SMS message with talaq written thrice and the third person uttered the word thrice either in a drunken state or in his sleep. All incidents reportedly recently. In the last incident, it was the wife who sought the opinion of neighbouring women for opinion who spread the news to others and despite the fact that even pronouncing talaaq thrice in one sitting should be counted as just one, the local residents insist the marriage is 'haraam' and the poor family is suffering and husband, wife living separately. Their kids are also suffering.

In my teenage days, I always used to think that the practice of talaaq is too much vilified by other communities. But now I feel anguished at such abuse of a religious practice. So what could be done? The Ulema are silent at this blatant misuse of a 'right' or say option to separate.

The demand for a law to stop the misuse should come from within the Muslims else it will be deemed a 'madakhlat' or intervention in Muslim affairs. Shouldn't Muslim society see the need and do something to ensure that the sacrosanct contract of marriage does not get so abused and the talaaq hangs on the head of women like a sword. At least, it should be decided that triple talaq is one sitting be held as single pronouncement and the next pronouncements should come after the proper duration. (Though this is the way in several Muslim countries as per Shariah).

But we have not yet managed to get a consensus on this. More than media criticism or the sullying image of Muslims, one should genuinely feel concerned. And a system to adhere to the proper adehrence of the process to give talaaq is needed for the Muslim society as a whole.

Politicians aren't supposed to do that. Muslim intellectuals and leaders who are progressive are few and lose touch with the poor masses. We have given up on Ulema, some of whom are just happy getting VIP seats that heads their influential self. Blogging and giving vent to our frustration wouldn't help.

I know a girl, who was married to a youth living in USA. The NRI came and married and returned alone with the promise of taking her later. However, he never took her. The girl's parents made umpteen pleas and sent messages but he stopped responding or taking calls. He sent a written note of divorce one day as he had later married in US and had earlier come to India and married under his parental pressure. Now what is that?

Such criminal carelessless with which talaaq is given must have shaken us but we don't seem perturbed, why?

Time for the Muslim society to stand up. Evolve a consensus and do something. Devise an internal mechanism and later approach governments to get the needed changes in the Personal Law.

The Muslim society must decide whether they have to take the marriage seriously or at least in the name or observing religious tenets strictly. Redeem the institution of marriage.

Otherwise it will be nothing but a bl***y joke.

Hajj

2009-12-05T14:14:00.000-08:00

Hajj is one of the five pillars of Islam. Hajj was made obligatory in the 9th year of Hijra. The Holy Prophet sent off 300 Muslims under the leadership of Hazrat Abubakr Siddique (may Allah be pleased with him) to Mecca so that they could perform Hajj. That was the year when it was banned for the Mushrikeen (those who associate partners with Allah) to enter Ka’ba.

The following year, 10th Hijra, the Holy Prophet (pbuh) announced a head of time he himself would perform Hajj that year. He led tens of thousands of Muslims to Hajj that year and demonstrated to Muslims how to perform all the rites and rituals of the Hajj. This Hajj is known in history as Hajjatul Wida’ or Farewell Pilgrimage because this proved to be the last Hajj the Holy Prophet (pbuh) performed. At the end of this farewell pilgrimage, the divine revelation that had started some 22 years ago came to an end with the following verse of Surah Al-Maidah:
“This day have I completed My commandments for you, and have brought to its fullness the favour that I have bestowed upon you, and have chosen Islam as your religion”

Upon Whom Is It Obligatory To Perform Hajj
An adult Muslim of a sane mind, an able body and having means to bear the expenses must perform this act of worship once in his/her lifetime. There should be peace on the way to Mecca and there should be no hindrance or restriction in traveling to Mecca. Hajj is not obligatory for children, the sick, and those who are unable to bear the expenses for Hajj.

What are the Timings of Hajj (Pilgrimage)
There are specific months for performing the Hajj and are called “Months of Pilgrimage.” These three Islamic months are Shawwal, Ze-Qa’d and Dul-Hajj. During these three “Months of Hajj”, one prepares for the pilgrimage, attains good morals, and completes other physical conditions for the pilgrimage. All the essential duties of the pilgrimage have to be completed between 8th and the 13th day of Dul-Hajj. Additional tawaaf (circling around the Ka’ba), however, may be performed until the end of the month of Dul-Hajj.

Pillars of Hajj
There are three basic pillars for performing Hajj:
1.To enter into state of “Ihram” and have the intention to perform the pilgrimage.
2.To stay at the field of “Arafat” on the ninth of Dul-Hajj If someone cannot go to the field of Arafat even for a short time then his/her pilgrimage will not be complete. He/she has to perform the pilgrimage again the following year.
3.Additional circling of the “Ka’ba” that is done after the stay at the field of “Arafat” and
performed from the tenth to the end of the month.

Sequence of Rites and Actions for performing Hajj:
Departure From Home A Muslim must be mindful of his/her duties towards family and fellow human beings. A Muslim who intends to perform Hajj must make sure, before departing for Hajj that his family is provided for during the period he is away for the Hajj. He should pay up his debt and seek forgiveness from fellow human being whom he might have caused harm in the past. He should be diligent in observing Salat (five daily prayers) and Sawm (fasting) in the month of Ramadhan as well as carrying out other religious obligations. He must shun all arrogance and exhibit a character of modesty and humbleness. He must not use unlawfully acquired money or unlawful means to perform Hajj. He should seek sincere repentance from Allah of all his past sins. In short, one should depart for Hajj just like one would wish to depart from this world.

One should spend some money in charity as well. A woman is not allowed to perform Hajj alone and must be accompanied by an adult Muslim Mahram (father, husband, son or brother etc.) One should say two Rakat Nafl (supererogatory) prayer before leaving home for Hajj.

Ihram at Miqat When one reaches “Miqat” (any one of the appointed places in Mecca where pilgrims make a vow of pilgrimage) one must perform ablution or take a bath, use perfume, and put on two clean, unstitched, preferably white, pieces of cloth. This pair of clothing is called Ihram. One sheet should be wrapped around the lower part of the body and the other sheet around the upper body; the head should not be covered. Women can perform pilgrimage in the cloths they are wearing. Under normal circumstances a woman’s face should not be covered unless she comes face to face with a stranger and she has to conceal herself. During the five days of Hajj, all Muslims engaged in this worship must remain in this same simple dress. As soon as a pilgrim puts on Ihram and declares his intention to perform Hajj, he/she enters into the state of Ihram and his/her Hajj begins.

Talbiyah After putting on the Ihram, men and women offer two Raka’ts of Nafl (supererogatory) prayer followed by recitation of their “intention” and saying the following words:
“Labbaik Allahumma Labbaik; La Shareeka-laka Labbaik; Innalhamda wan-na’mata-laka wal-mulka Lashreeka-laka"
Translation:
“Here I am, O Allah! Here I am in Thy August presence; there is no associate with Thee, here am I; surely all praise is Thine and all favors are Thine and the kingdom is Thine, there is no associate with Thee.”

These words are recited in Arabic and called “Talbiyah”. These words are an essential part of the state of Ihram and Ihram will not complete without reciting these words. After saying Talbiyah pilgrim is ready to fulfill his obligation of Hajj and is required to fulfill all the conditions laid down for Hajj. While one is in the state of Ihram it is strictly forbidden to engage in foul talk, sexual conduct, arguments, or enter into a war. Allah says in the Holy Quran: “ …so whoever determines to perform the Pilgrimage in these months, should remember that there is to be no foul talk, nor any transgression, nor any quarreling during Pilgrimage. …” (2:198)

Entering Masjid-el-Haram After reaching Mecca, one should head straight to Ka’aba that is situated in bounds of Masjid-el-Haram and perform Tawaaf. It is said that when one has his/her first glance at Ka’aba, whatever prayers one makes is granted.

Tawaaf (Circling of ka’ba) Tawaaf is performed by going around Ka’ba seven times keeping the Ka’ba on left hand side (counter clock-wise). Istlam should be performed during each circle. It is also permitted to perform Istlam of Rukun-e-Yemeni (Pillar of Yemen). The seventh circle ends at the Hajr-e-Aswad.

Nawafal at Muqam-e-Ibrahim After completing the Tawaaf, the pilgrim should move to the Muqam-e-Ibrahim (Place of Ibrahim. At this place one should offer two Rakats of prayer while facing Ka’ba.

Sa’ee (Running between Safa’ and Marwah) Allah the Exalted has said the Holy Quran:
“Surely, Al-Safa and Al-Marwah are among the Signs of Allah. It is, therefore, no sin for him who is on pilgrimage to the House, or performs Umra, to go round the two. And whoso does good beyond what is obligatory, surely then, Allah is Appreciating, All-Knowing.” (2:159)

After praying two Rakats of prayer at Muqam-e-Ibrahim, the pilgrim then moves to “Safa”. At this place, he should face towards Ka’ba and recite Durood, Takbir and Talbiyah. The he should walk briskly towards Marwah and recite the same at Marwah. This counts as one circuit. Now one should move to Safa’ and repeat the prayers. One should complete seven circuits between Safa’ and Marwah. These circuits are called Sa’ee. After performing the circuits between Safa’ and Marwah, one is free to move about and go to a resting place.

Arriving at Mina On 8th day of Dul-Hajj the pilgrims reach at Mina early in the morning after performing Tawaaf-Qudoom. A pilgrim offers Duhr, Asr, Maghrib and Isha’ prayers at Mina and camp there for the night.

Arriving at Arafat On 9th day of Dul-Hajj, after offering Fajr prayer, a pilgrim should move to Arafat. Stay at Arafat is called Waqoof and is the most important part of Hajj. Without this, Hajj cannot be considered complete. If someone misses Waqoof, he should perform Hajj the following year. One listens to the sermon at the plane of Arafat and offers combined Zuhr and Asr prayers. One should stay at Arafat till sunset (Maghrib).

Arriving at Muzdalifah One leaves Arafat after sunset and reaches Muzdalifah in the evening of 9th Dul-Hajj. Combined Maghrib and Isha’ prayers are offered at Muzdalifah. The pilgrims spend the night at Muzdalifah.

Departure from Muzdalifah On the 10th day of Dul-Hajj the pilgrims offer their Fajr prayer as early in the morning as possible. After the Fajr prayer a pilgrim leaves Muzdalifah and arrive at Mina. On the way to Mina one should pick up seventy small stones. As soon as he reaches Mina, he should cast seven stones at Jumrah-tul-Aqba. This act of throwing stones is called

Rami. With the throwing of the first stone the requirement to repeatedly recite Talbiyah is lifted. If the pilgrim intends to sacrifice an animal then he should do that after casting stones ad Jumrah-tul-Aqba. After offering the sacrifices a male pilgrim should have his head shaven and female pilgrims are required to cut a small part of her hair. Femle pilgrims are not permitted to have their heads shaven. After the hair cut one can remove the Ihram and may now wear regular cloths.

Return to Mecca after sacrifice and hair cut. Perform Taawaf-e-Afaza After the removal of Ihram the pilgrim is required to return to Mecca to perform another circuit of the Ka’ba. This particular circuit is called Tawaaf-e-Afaza (additional circuit) and is an essential part of the pilgrimage. After this circuit a pilgrim is permitted to return to normal life and all those lawful things that were forbidden are now allowed again.

Return to Mina after Tawaf-e-Afaza After this additional circuit, the pilgrim should return to Mina and stay there for three days. During the stay at Mina on 11th, 12th and 13th day of Dul-Hajj the pilgrim cast seven stones on each of the Jumrah in the following order: Jumrah-tul-Oola, Jamrah-tul-Wusta, and Juramh-tul-Aqba. It is permitted not to cast stones on the third day.

Return to Ka’ba and Farewell On the 12th or the 13th day of Dul-Hajj, the pilgrim returns to the Ka’ba and perform a final circuit. This circuit is called Tawaf-al-Sadr or Tawaf-al-Wida (parting or farewell circuit). After this last circuit, the pilgrim should drink water from Zumzum, and pray to Allah for forgiveness.

Prohibitions During the Pilgrimage It is forbidden to have a hair cut during Hajj or to wear sewn clothes. Pilgrims should offer Fidya (redemption) if he has to wear sewn clothes or have to shave his head due to illness or lice.
Hunting is forbidden during the pilgrimage days. If the pilgrim hunts during these days then he has to offer the sacrifice of one animal. If he has hunted deer then a lamb should be sacrificed and of ostrich is hunted then camel should be sacrificed. If one cannot offer a sacrifice the he should feed six poor people and if that is not possible the he should fast for three days. Allah says in the Holy Quran:

Types Of Hajj: There are three types of Hajj:

Hajj Mufrad: All conditions of the Hajj Mufrad are same as described above. One enters into the state of Ihram for Hajj only and no Umra is performed before Hajj.

Hajj Tamattu: This is Hajj when Umra is performed before the Hajj. The pilgrim removes Ihram for Umra on the 8th of Dul Hajj and re-enters into the state of Ihram again for Hajj.

Hajj Qiran: In this Hajj, the pilgrim enters into the state of Ihram for both Umra and the Hajj at one time.

And Allah knows best

Treating children equally

2009-11-08T11:19:00.000-08:00

The clocks went back an hour over the weekend which signifies the approaching of winter. It is often a depressing time, with many of us leaving for work when it is dark and arriving back home in darkness too, but from an Islamic point of view it is a great opportunity. The scholars have recommended us to take advantage of the shorter days by fasting, and the longer nights by praying. Truly it is the mark of a believer that they see the benefit in things where others see faults. It is this optimistic quality that allows us to deal with whatever we are faced with.

I was in Spain over the weekend to attend a retreat, and on the way back, I was driving a hired car, with my friends, back to the airport. Out of the blue I got an excruciating pain in my right shin, so much so that I had to pull over and jump out of the driver's seat to stretch my leg. My friend jumped in the driving seat and within 10 seconds of him doing so, a police car pulled up and asked us all to get out of the car. They then checked my friends driving licence and our car hire papers, and after a couple of minutes of staring us down, and me pointing at the car and saying "aeropuerto malaga" they let us go. We could tell they wanted to find something on us but couldn't, so we were on our way. As we drove off, I suddenly remembered that of the four of us in the car, I was the only one who didn't bring his driving licence, had I not had the pain in my shin, I would've continued to drive and who knows what would have happened? As you can imagine, the pain wasn't pleasant at the time in my shin, but ultimately there was benefit in it, that we could not have imagined... Gracias!

Treating Children Equally

Al-Nu`mân b. Bashîr once addressed the people from the pulpit and told them about what took place between the Prophet and his father, saying: My father gave him a gift. Then my mother, `Amrah bint Rawâhah, said: “I will not be satisfied until Allah’s Messenger (pbuh) is a witness to it.”

So my father went to Allah’s Messenger and said: “I gave a gift to my son from `Amrah bint Rawâhah, and she told me to have you be a witness to it, O Messenger of Allah.”

The Prophet (pbuh) asked: “Did you give your other children something similar?” He replied that he had not. So the Prophet (pbuh) said: “Fear Allah, and be just between your children.” [Sahîh al-Bukhârî (2587) and Sahîh Muslim (1623)]

Islam teaches us the principle of treating our children with justice, and treating children justly usually means treating them equally. We see this clearly in the hadîth cited above. The Prophet (pbuh) declared the father to be unjust, because he gave one child a gift without giving an equal gift to the others. In this case, treating the children unequally was the same as treating them unjustly.

But does justice always mean equality? This is an important question, since it is essential for us as Muslim parents to understand what justice between our children entails. We know the matter of justice is serious in our religion, because the Prophet (pbuh) told the father to "Fear Allah". This is a strong rebuke to the father on account of his conduct. Such a strong rebuke shows us that being unjust in our dealings with our children is a serious sin.

Consider the consequences when we favor some of our children over others. It creates hatred and resentment between siblings where love should be. It makes them envious. It ca also make the child who is treated less favorably to suffer from self-doubt and low confidence.

The Pious Predecessors exercised great care and vigilance to be fair to their children. They tried to be equal in how often they paid attention to each child, how often the played with them, spoke with them, even how often they smiled or looked at them. They only made exception when they had to show anger or disapproval to a child for some wrongdoing, and then they did this with fairness in order to correct that child for that particular misdeed, and that with the intention to develop the child's character.

The Qur'ân gives us a good example, in the story of Joseph, of a family where some children felt that one brother was more loved and more favored by their father. They went so far as to plot to kill him. In the end, they tossed him into a well in the chance that a passing caravan would take him away.

Therefore, as fathers and mothers, we should always show equal love for our children. Being equal in material things, like clothing, gifts and treats is certainly very important part of it, but it is not the whole story. It is also crucial to make sure not to show favoritism in the time and attention that we give to any one of them. We should make sure that our children feel that they are equally loved and esteemed.

An important part of this, however, is to recognize that each of our children is a unique individual, with his or her own particular set of needs, talents, and interests. Therefore, when we should show our love equally to each of our sons and daughters, we should do so in a manner that responds to the unique needs of each. What is best for a small child may not be appropriate for an older child. Likewise, what will interest, please, or benefit one child will not be the same for another.

This is where justice and equality do not mean exactly the same thing. There are times and ways in which we will have to treat our children differently. There are three factors that need to be taken into careful consideration:

1. Children have different emotional constitutions.
Some children have a greater need for affection, while others have a greater need for praise or reassurance. There are children who must be taught things with more care and thoroughness and others who want to be included in decisions. True justice entails giving each child what he or she is in need of.

If a parent gives the same exact gift or treatment to each, some children will be favored by it while others will be disfavored. The parent may believe he or she is being just through such dogmatic equality, but he or she is really favoring the child who actually wants the gift or actually benefits by the particular kind of attention being given. The other children lose out. The unwitting parent might be bewildered to see that most of the children are resentful and spiteful, in spite of the parent's best efforts to be equal and fair.

2. Since each child is a unique individual, each will behave differently towards his or her parents. It is unavoidable for parents to feel differently about their children on account of how their children treat them. Sometimes, a child's behavior warrants special treatment. A child who shows extra respect and good behavior to his parents will be acknowledged and rewarded for doing so in the way that child's parents respond to the good behavior. This may actually be an unwitting response of the part of the parents, but it is a natural one.

3. Sometimes, a child's circumstances demand some form of special treatment. Obviously, a small child needs more direct care and attention than an older one. Also, a child who excels in his or her studies needs to be shown special regard for doing so. A child who is religious and morally upright should be shown respect for it. A child who has a disability should be shown the extra care, affection, ad support that dealing with the disability requires. With grown children, one who is poor or facing unfortunate circumstances can be given the help that he or she needs.

In all cases, however, the essence of justice must always be upheld. Though our hearts have a tendency to love one child more than another and to favor some of our children at times over others, we should do what is in our power to be just between them.

Though this is certainly complicated by the fact that just treatment is not always the same as equal treatment, we must to the best of our abilities and knowledge strive to be fair and to show equal love. And May Allah forgive us for whatever unwitting mistakes we might make.

And Allah Knows Best

Laylat-ul-qadr

2009-09-16T10:00:00.000-07:00

Allah says: "Laylat-ul-qadr is better than 1000 months." [Sûrah al-Qadr: 3]
A thousand months – that is longer than most people live. Laylat-ul-qadr means "the Night of Decree". It is the night wherein Allah sent down the Qur'ân to the lowest heavens. Our good deeds on this special night are magnified in value, so that it is as if we have been offing those deeds for 1000 months.

When we compare our life spans to those of the people who witnessed the earliest Prophets, we see that our life spans are very brief. The Prophet (peace be upon him) said: "The lifespan of the people of my community is from 60-70 years. Only a few people live longer than that." [Sahîh Ibn Hibbân (2980)]

The life spans of the people at the times of the earliest Prophets were much longer, even centuries. Noah (peace be upon him), for instance, remained among his people for 950 years. Nevertheless, Prophet Muhammad (peace be upon him) said: "We are the last community, but we will be the foremost on the Day of Resurrection. " [Sahîh al-Bukhârî (827) and Sahîh Muslim (1414)]

How can we – whose life spans are so fleeting – manage to be foremost among the nations on the Day of Resurrection? We have such little time to worship Allah and perform good deeds. The answer to this question is that we do so by availing ourselves of the opportunities that Allah has given to us.

One of the greatest of these opportunities is to be found in the last ten nights of Ramadan, especially on one of the odd nights: the 21st, 23rd, 25th, 27th, or 29th night. It is almost certain that one of these nights is Laylat-ul-qadr, for the Prophet (peace be upon him) said: "Seek Laylat-ul-qadr in the last ten nights of Ramadan, in the odd nights." [Sahîh al-Bukhârî (2016) and Sahîh Muslim (1167)]

[We should keep in mind that the night precedes the day, so the 21st night of Ramadan is the night that precedes the 21st day or Ramadan, and not the night that follows it.]

Allah says: "Laylat-ul-qadr is better than 1000 months." [Sûrah al-Qadr: 3]
The night begins from the time of sunset until the time of dawn. This time period usually does not exceed 12 hours by much. Yet, what is the time-value of these few numbered hours? It is greater than 83 years!
We should do as the Prophet (peace be upon him) did, and strive with equal diligence on all ten of the last then nights of Ramadan, seeking this precious night. `Â'ishah tells us: "During the last ten nights of Ramadan, he would apply himself with diligence, stay up in worship throughout night, and wake up his family." [Musnad Ahmad (1050)]

Consider – if we follow the Prophet's example and as a consequence Allah blesses us to engage in worship on Laylat-ul-qadr for ten years, we will have the credit as if we engaged in that worship for 830 full years. If we find Laylat-ul-qadr for twenty Ramadans, we will be blessed with the credit of that worship for 1660 years.

By availing ourselves of this beautiful opportunity that Allah has given especially to us, we can truly be foremost in our deeds on the Day of Resurrection, even though our lives are so brief.

We should, therefore, beseech Allah from the start of Ramadan to bless us to worship Him on Laylat-ul-qadr. With Allah's help, it will be easy for us.
We should also keep in mind that the Prophet (peace be upon him) said: "Whoever fasts Ramadan with faith, seeking Allah's reward, will be forgiven all his past sins. Whoever observes Laylat-ul-qadr in prayer, with faith, seeking Allah's reward, will be forgiven all his past sins." [Sahîh al-Bukhârî (1910)]
Life is short. None of us know how many years lie ahead before we die. We might not live to see another Ramadan. Therefore, if Allah blesses us to live to see the last ten nights of Ramadan, we should treat it as if it is our last, and do everything we can to make the most of it. We will have the strength to do so as long as we remind ourselves of the great blessing Allah has bestowed upon us by our being alive in these nights.

Most mosque are full of worshippers on the 27th night of Ramadan until Fajr, seeking Laylat al-Qadr. Is there any evidence that it is on this night? Is there any special worshp to be carried out on this night? Also, what is the case when different countries start Ramadan on different days - will some countries miss Laylat-ul-qadr on account of this dfference?

There is disagreement as to when exactly is Laylat-ul-qadr.

Those who say that it is the 27th night of Ramadan cite the statement of `Ubayy b. Ka`b: “I swear by Allah that I know which night it is. It is the night Allah’s Messenger (peace be upon him) ordered us to observe standing in prayer. It is the night on the eve of the 27th of Ramadan. Its sign is that the Sun will rise in the morning of that day white without exuding any rays.” [Sahîh Muslim (762)]

However, this is the statement of a Companion exercising his judgment (ijtihâd) which he based on the indications that he mentioned.
The majority of the scholars are of the opinion that this night is not specifically known, but that it is one of the last ten nights of Ramadan. We favor the opinion adopted by Ibn Hajr that it is in one of the odd nights of the last ten days of Ramadan.

The Prophet (peace be upon him) said: “Seek it in the last ten nights, in the odd nights.” [Sahîh al-Bukhârî (2016) and Sahîh Muslim (1167)]
It is a possibility that Laylat-ul-qadr may actually change from year to year. It may fall on the 21st, 23rd, 25th, 27th or 29th night of Ramadan. And allah knows best.

A person should spend these nights in prayer, supplication, recitation of the Qur’ân, and the remembrance of Allah. There is no specific worship prescribed for this night, except for the supplication mentioned in the following hadîth: `Â’ishah asked: “O Messenger of Allah! If I find Laylat-ul-qadr, what do you see that I should say in supplication?”

He replied: “Say: ‘O Allah! Indeed, You are the Pardoner; you love to pardon, so pardon me.” (Allâhumma! Innaka `afuww; tuhibbul-`afwa fa`fu `annî)
[Sunan al-Tirmidhî (3513) and Sunan Ibn Mâjah (3850). Al-Tirmidhî declared it “a good and authentic hadîth”. Al-Albânî also authenticated it.]
We are held accountable for the nights pursuant to how we fast in our own localities. And Allah knows best.

And Allah is most generous and merciful to His servants.

And Allah knows best

Ramadhan......

2009-09-16T09:55:00.000-07:00

As I was finishing iftaar like usual with the stockpiles of fruit, kebabs, samosas and rice, the thought of leaving for tarawih salah enters my head. It wasn’t like the first couple of days of ramadhan when you’re eager to get to the mosque, be acquainted with old friends and join the congregation – the novelty was beginning to wear off. The thought of doing wudu, leaving the house, and not returning until late into the night, began to lose its appeal.

It is midway during ramadhan however (just when the fatigue starts to emerge), when one takes time to reflect and truly think about the benefits of offering tarawih salah – not to go to the masjid and have a jolly with friends you’ve been re-united with, or stand for 20 rak’ahs because it’s “the thing to do” in ramadhan, but to appreciate its context. The prophet (SAW) has regarded the tarawih salah as a means of forgiveness of sins. He (SAW) has said: "The one who observes the tarawih salah at night during Ramadan with complete faith and devotion only for the sake of the recompense of the hearafter, will have all of his previous sins forgiven by Allah." (Bukhari, Muslim)

The key words being “faith” and “devotion”. Thus, let us not get distracted by the brother who keeps burping next to us (although his wife may need to put let spices in his dinner), or the brother who keeps fidgeting with his feet. Let us remain steadfast during the long and short surah’s. May Allah SWT open up our minds to truly comprehend the verses coming out of the imaams mouth. Let us not be distracted by a slight discomfort in our limbs and let us think instead of the many days and nights spent by the prophet (SAW) in a state of ibadah.

Let us briefly consider the medical benefits of tarawih prayers:
Therapeutic and spiritual benefits right from performing wudu to the physical movements in the salat – Takbir, Qiyam, Ruku, Sajda.
After iftaar, blood glucose levels rise, along with plasma insulin. Liver and the muscles take up the circulating glucose; which is metabolised into carbon dioxide and water during the tarawih prayers.

Physical & Emotional Well-being - It was noted that the five daily prayers (Salah) produce the same physiological changes without any undesirable side effects as those produced by jogging or walking at about three miles per hour. Recent research studies performed on 17,000 Harvard alumni who entered college between 1916-1950 give strong evidence that only moderate aerobic exercise, equivalent to jogging about 3 miles a day, promotes good health and may actually add years to life.

Elderly – Physiological activity generally diminishes with age, with osteoporosis being a common bone condition. Slow and regular movements of the salah can help improve joint flexibility and general improvement of the cardiovascular reserve.

Benefits on the skeletal muscle – Prevent the need for a chiropractor (trust me, not a pleasant experience !) and maintain muscle contractions, blood flow, respiratory efficiency, assertiveness and physical strength.

Mental Health – Well known fact that exercise improves mood, thought and behaviour, quality of life, well being, energy and reduces anxiety. Recitation (ayaat from the Quran) improves memory. In fact the tarawih salah is an ideal condition for ‘relaxation response’, releasing encephalins, beta-endorphins and others into the bloodstream.

Some of the things which helped me during the last Ramadhan was taking a large bottle of your favourite beverage with you to the masjid (I personally preferred the Ribena !) – although it may prove popular so be prepared to share ! I also went with a really good old school friend, alhamdulillah every day (although auditing unfortunately meant working away from home for a couple of days – this year, have cut out all overseas audits from the month of ramadhan, to ensure I don’t miss any of the tarawih salahs). However, the beauty about going with a friend is that we all have moments of weakness and your friend can help significantly in that respect. You can also take it in turn to drive – cutting the monotony out of the process. Over time, I tried to arrive in ample time before the salah, and endeavoured to read as much of the quran as possible, paying careful attention to the English translation – I found this to help incredibly with my concentration during the salah. Although its all too tempting to sit and natter, this can be savoured until the end ! …

May Allah swt make it easy for us to practice our deen. May He open our hearts to be hungry for knowledge and may He strengthen our imaan, allowing us to pray our tarawih salahs with utmost “faith” and “devotion”, allowing us to inshaAllah reap the rewards of this blessed month. Ameen…

Wife

2009-09-12T16:26:00.000-07:00

By getting married you are not just getting a wife, you are getting your whole world. From now until the rest of your days your wife will be your partner, your companion, and your best friend.

She will share your moments, your days, and your years. She will share your joys and sorrows, your successes and failures, your dreams and your fears. When you are ill, she will take the best care of you; when you need help, she will do all she can for you; when you have a secret, she will keep it; when you need advice, she will give you the best advice. She will always be with you: when you wake up in the morning the first thing your eyes will see will be hers; during the day, she will be with you, if for some time she is not with you by her physical body, she will be thinking of you, praying for you with all her heart, mind, and soul; when you go to sleep at night, the last thing your eyes will see will be her; and when you are asleep you will still see her in your dreams. In short, she will be your whole world and you will be her whole world.

The best description that I personally have ever read describing the closeness of the spouses to each other is the Qur'anic verse which says: "They are your garments and you are their garments." (Surah Al Baqarah 2:187). Indeed, spouses are like garments to each other because they provide one another with the protection, the comfort, the cover, the support, and the adornment that garments provide to humans. Just imagine a journey in the winter of Alaska without garments! Our spouses provide us with the same level of comfort, protection, cover, and support in the journey of our lives on this earth as garments would do in the Alaskan journey.

The relationship between the spouses is the most amazing of all human relations: the amount of love and affection, intimacy and closeness, mercy and compassion, peace and tranquillity that fills the hearts of the spouses is simply inexplicable. The only rational explanation for these most amazing of all human feelings is that: it is an act of Allah Subhanahu wa Ta'ala, "And Allah has made for you Mates (and Companions of your own nature ..." (Surah Al Nahl 16:72)

Only our Almighty Allah Subhanahu wa Ta'ala in His Infinite Power, Boundless Mercy, and Great Wisdom can create and ingrain these amazing and blessed feelings in the hearts of the spouses. In fact Allah Subhanahu wa Ta'ala is reminding those who search for His signs in the universe that these feelings in the hearts of the spouses are among the signs that should guide humans to His existence as He says in the Qur'an, "And among His signs is this, that He created for you mates from among yourselves that you may dwell in tranquillity with them and He has put love and mercy between your hearts: verily in that are signs for those who reflect." (Surah Al Rum 30:21)

But Allah Subhanahu wa Ta'ala knows that the human heart is not a static entity, it is sometimes weak and at times dynamic. Feelings can and do change with time. Love may wither and fade away. The marital bond might weaken if not properly cared for. Happiness in marriage cannot be taken for granted; continuous happiness requires constant giving from both sides. For the tree of marital love to remain alive and keep growing, the soil has to be sustained, maintained, watered and nurtured.

Remember that our Prophet Muhammad Salallaahu 'aliahi wa'sallaam had found the time to go out to the desert and race with his wife Aisha. She outran him but later after she had gained some weight, he outran her. Remember that the Prophet Salallaahu 'aliahi wa'sallaam took his wife to watch the young Ethiopians playing and dancing their folk dances. The show of emotions is necessary to keep the marital bond away from rusting and disintegrating. Remember that you will be rewarded by Allah Subhanahu wa Ta'ala for any emotions you show to your wife as the Prophet Salallaahu 'aliahi wa'sallaam said "One would be rewarded for anything that he does seeking the pleasure of Allah even the food that he puts in the mouth of his wife"
Never underestimate the importance of seemingly little things as putting food in your wife's mouth, opening the car door for her, etc. Remember that the Prophet Salallaahu 'aliahi wa'sallaam used to extend his knee to his wife to assist her up to ride the camel.

Try to always find some time for both of you to pray together. Strengthening the bond between you and Allah Subhanahu wa Ta'ala is the best guarantee that your own marital bond would always remain strong. Having peace with Allah Subhanahu wa Ta'ala will always result in having more peace at home.
Remember that the Prophet Salallaahu 'aliahi wa'sallaam gave glad tidings for those couples who wake up at night to pray together. The Prophet Salallaahu 'aliahi wa'sallaam even urged the spouse who rises up first to wake the other spouse up, even by splashing cold water on his/her face.

Always try your best to be good to your wife by words and by deeds. Talk to her, smile to her, seek her advice, ask for her opinion, spend quality time with her and always remember that the Prophet Salallaahu 'aliahi wa'sallaam said, "The best of you are those who are best to their wives"

Finally, it is common that spouses vow to love and honor their spouses until death do them part. I do believe that this vow is good or even great, but not enough! It is not enough that you love your wife. You have to love what she loves as well. Her family, her loved ones must also become your loved ones. Don't be like my colleague who was unhappy about his wife's parents coming to visit for few weeks. He candidly said to her "I don't like your parents." Naturally she angrily looked at him straight in the eye and said, "I don't like yours either." Also, it is not enough that you love her until death do you part. Love should never end and we do believe there is life after death where those who did righteousness in this world will be joined by their spouses (Surah Al Zukhruf 43:70) and offsprings.

The best example in this regard is the Prophet Salallaahu 'aliahi wa'sallaam whose love for Khadija, his wife of 25 years, extended to include all those she loved; this love of his continued even after her death. It was many years after her death and he never forgot her and whenever a goat was slaughtered in his house he would send portions of it to Khadija's family and friends and whenever he felt that the visitor at the door might be Khadija's sister Hala, he would pray saying, "O Allah let it be Hala."

The planner

2009-09-05T16:15:00.000-07:00

The head of the service personnel of Masjidun Nabawi was Shamsuddin Sawaab Lamti. He was a pious man who was kind and generous towards the poor. Now, Sawaab explains that that he had a close friend who used to frequent the gatherings of the ruler of Madinah.

This friend of his often kept him informed about any major developments that he had heard of. One day this friend came to him and said : “Something major has happened today.” Upon enquiry he explained : “A number of people have come from Syria and they have bribed the ruler of Madinah with a huge bribe to allow them to open the blessed graves and remove the bodies of Abu Bakr and Umar Radhi Allaahu Anhuma. The ruler has agreed to their request.”
Sawaab explains : “I became extremely worried. Shortly there after a messenger of the ruler of Madinah arrived saying that the ruler wanted to see me.”When I had come before the ruler he said to me: “Sawaab, some people will knock at the door of the Masjid tonight. Open the door for them and allow them do what they want to do. Do not interfere with them in any way.” Sawaab replied that we would do so.

Sawaab explains further : ” I came back and I spent the day crying without anybody knowing why I was so worried. At night, after we had performed Esha Salaah, we locked the doors of the Masjid as usual. Shortly afterwards, somebody knocked at the door known as Baabus Salaam. The ruler of Madinah used to live in a fort in front of Baabus Salaam. I opened the door. Forty people entered. I counted then as they walked by me one by one. They were carrying equipment that was normally used for digging and excavation work.They also had candles with them. They were heading towards the Sacred Chamber. But, I take an Oath by Allah, that they had not even reach the pulpit when the earth suddenly split beneath their feet and they were all buried together with their tools. No sign was left of them.”

Sawaab continues : “The ruler became anxious waiting for news regarding them and finally sent for me.”

He asked : “Sawaab, did some people not come to you?” Sawaab replied: “Yes, indeed. But, the earth has swallowed them.” The ruler said : “Think before you speak.” Sawaab insisted that he was speaking the truth and then took the ruler to see the spot where the incident had happened.
The ruler said : “This matter should remain here. If you mention this incident to anybody you shall be beheaded!”

This incident has also been mentioned by Samhoodi and others who mention that the number of people was fifteen or twenty and they were swallowed by the earth when they had gone only a few steps towards the Sacred Chamber. This incident happened in the middle of the seventh century after Hijra.

Lesson: “They plan and Allah also plans. And Allah is the best of planners.” (Surah Imraan, verse 54)

No matter how carefully their plans may be, in the sight of Allah it is weaker than a spider’s web. Allah Azza Wajal is the ultimate Controler, Protector and Planner.

Reference : Wafa al-Wafa

And Allah knows best

The last 10 days of Ramadhan

2009-09-04T15:56:00.001-07:00

What's so Important about The Last Ten Nights of Ramadan?
And What can I Do During this Time?

The last ten nights of Ramadan are very special.

The first of these nights occurs on the eve of the 21st day of Ramadan. In other words, it is the night that commences after the completion of the 20th day of fasting. Sometimes there are only nine nights, whenever the month of Ramadan lasts for only 29 days.

Nevertheless, they are still traditionally referred to as "the last ten nights". The Prophet (pbuh) used to single these nights out for worship and the performance of good deeds. He would exert himself in worship during these ten nights more than any other nights of the year. `A'ishah tells us: "During the last ten nights of Ramadan, the Prophet (pbuh) would tighten his waist belt and spend the night in worship. He would also wake up his family." [Sahîh al-Bukhârî (1920)] `A'ishah also says: "I had never known Allah's Messenger (pbuh) to read the entire Qur'ân in a single night, or to spend the whole night in prayer up until the morning, or to spend a whole month in fasting – except in Ramadan." [Sunan al-Nasâ'î (1641) and Sunan Ibn Mâjah (1348)]

When we say that the Prophet spent the whole night in worship, we should qualify it. This is because he would spend some time eating dinner, partaking of his pre-dawn meal, and other similar activities. However, he would spend most of the night in worship. Waking Up the Family `A'ishah informs us that the Prophet (pbuh) used to wake up his family during the last ten nights of Ramadan.

Indeed, he used to wake up his wives for prayer throughout the year, but that was so that they could pray for a small fraction of the night. We know this, because Umm Salamah relates that the Prophet (pbuh) woke her up one night and said: "Glory be to Allah. What has been sent down of trials during this night? What has been sent down of treasures, so that the denizens of the bedchambers will be awakened? O Lord! To be clothed in this world by naked in the

Hereafter." [Sahîh al-Bukhârî (1074)] During the last ten nights of Ramadan, the Prophet (pbuh) would wake up his wives to pray for a much longer portion of the night than during the rest of the year. Exerting Oneself in Worship `A'isha tells us: "The Prophet would exert himself in worship during the last ten nights more than at any other time of the year." [Sahîh Muslim (1175)] The great jurist, al-Shâfi`î declares: "It is Sunnah for one to exert greater efforts in worship during the last ten nights of Ramadan." [al-Majmû` (6/397)] When `A'ishah tells us that the Prophet (pbuh) would "tighten his waistbelt", she is speaking figuratively. The phrase means to set about to devote oneself fully and wholeheartedly to the task at hand. Observing a Retreat in the Mosque (I`tikâf) Observing a retreat in the mosque is of the best things we can do during the last ten nights of Ramadan. `A'ishah tells us: "The Prophet (pbuh) used to observe a retreat in the mosque during the last ten nights of Ramadan up until he died. His wives continued to observe this practice after his death." [Sahîh al-Bukhârî (1922) and Sahîh Muslim (1172)]

The practice of i`tikâf is a strongly recommended act. It is defined as remaining in retreat in the mosque for the express purpose of worship. The purpose of doing so is to devote one's heart exclusively to Allah. The person engaging in i`tikâf keeps this intention close to mind and seeks Allah's blessings. He should not forget the reason why he is observing this retreat.

A person observing i`tikâf does not leave the mosque except for what is absolutely necessary (like going to the bathroom). While in the mosque, he should busy himself with the remembrance of Allah. He should make sure to offer the remembrances of the morning and evening and the prescribed remembrances for the five daily prayers. He should perform all of the Sunnah prayers and all other recommended prayers, like the Duhâ prayer. He should read as much of the Qur'ân as he can. He should spend less time eating and sleep as little as possible. He should avoid unnecessary talk.

However, he should engage in advising his fellow Muslims and in enjoining them to truth and to patience. Generosity It is encouraged for us to be extra generous during the last ten nights of Ramadan, without being extravagant or ostentatious in our giving. Ibn `Abbâs relates that: "Allah's Messenger (pbuh) was the most generous of all people in doing good, and he was at his most generous during the month of Ramadan. Gabriel used to meet with him every year throughout the month of Ramadan, so the Prophet could recite the Qur'ân to him. Whenever Gabriel met with him, he became more generous than a beneficial breeze.." [Sahîh al-Bukhârî (1902) and Sahîh Muslim (2308)] Al-Nawawî states [al-Majmû` (6/398)]

Generosity and open-handedness are strongly encouraged in Ramadan, especially during the last ten nights. By doing so, we emulate the example of Allah's Messenger (pbuh) as well as of our Pious Predecessors. Also, this month is noble, and good works carried out in this month are more blessed than they are at any other time. Also, during this month, people are preoccupied with fasting and worship, and this distracts them from their livelihood, so they might need some assistance during this time.Seeking Out Laylah al-Qadr One of the greatest distinctions of these ten special nights is that one of them is Laylah al-Qadr – the Night of Decree. This is the greatest night of the year – better than a thousand months. This means that a Muslim can earn more rewards on Laylah al-Qadr than he would if – excluding this special night – he were worship his Lord for eighty-four years straight.. This is one of the immense favours that Allah has bestowed upon the Muslim community. Ibrâhîm al-Nakha`î says: "Good works performed on this night are better than those performed consistently for a thousand months." Abû Hurayrah relates that the Prophet (pbuh) said: "Whoever spends Laylah al-Qadr in prayer, believing in Allah and seeking His reward, will be forgiven all of his past sins." [Sahîh al-Bukhârî (1802) and Sahîh Muslim (760)] Belief in Allah, in this hadîth, means not only to believe in Allah, but to believe in the reward that we are promised for observing prayer on this night. Laylah al-Qadr is on one of the odd nights. `A'ishah relates that Allah's Messenger (pbuh) said: "Seek out Laylah al-Qadr in the odd nights during the last ten nights of Ramadan." [Sahîh al-Bukhârî (1913) and Sahîh Muslim (1169)] It is most likely one of the last seven odd nights. Ibn `Umar relates that Allah's Messenger (pbuh) said: "Look for it in the last ten nights. If one of you falls weak or unable to do so, then he should at least try on the seven remaining nights." [Sahîh Muslim (1165)] The most likely candidate for Laylah al-Qadr is the 27th night of Ramadan. This is indicated by the statement of `Ubayy b. Ka`b: “I swear by Allah that I know which night it is. It is the night in which Allah’s Messenger (pbuh) ordered us to observe in prayer. It is the night on the eve of the 27th of Ramadan. Its sign is that the Sun will rise in the morning of that day white without exuding any rays.” [Sahîh Muslim (762)] A Muslim should seek out this special night by spending the last ten nights of Ramadan engaged in various acts of worship. These include reciting the remembrances of Allah, reading the Qur'ân, and begging Allah's forgiveness. It is best for us to strive hard on all ten nights, because the Prophet (pbuh) said: The way we "look for" Laylah al-Qadr is by engaging in extra worship. When the Prophet (pbuh) said: "Look for it in the last ten nights" he did not mean that we should literally "look for" signs and indications that distinguish Laylah al-Qadr from other nights. The things that distinguish Laylah al-Qadr from other nights are part of the Unseen. Allah says: " Surely We revealed it on a blessed night. Surely We ever wish to warn (against evil) – On this night, every wise matter is made distinct." [Sûrah al-Dukhân (3-4)] Allah says: "Laylah al-Qadr is better than a thousand months. The angels and the Spirit descend therein, by the permission of their Lord, with every decree. (This night is) peace, until the rising of the dawn." [Sûrah al-Qadr (3-5)] These are the ways in which Laylah al-Qadr is special. They are not things that we can see with our eyes. No one after the Prophet (pbuh) can see the angels. The last ten days have a special place in Islam because among them comes Laylat al-Qadr (Night of Power). The Prophet said about this majestic night "Any Muslim who stands in prayer during the Night of Qadr out of faith and sincerity, his/her previous sins shall be forgiven."

It is the night when the Qur'an was revealed.

It is the night when the Message (the Final and seal of all messages) sent to Prophet Mohammed (pbuh), started

It is the night when the light, that would illuminate mankind to the end of life, started

It is the night when every matter of ordainment is decreed

Allah says in what can be translated as :
"Verily! We have sent it (this Quran) down in the Night of Decree (Lailatul-Qadr) . And what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months.

Therein descend the angels (ie. Gabriel) by Allaah's Permission with all Decrees, Peace! until the appearance of dawn." [97:1-5]

Abu Hurairah reported that the Prophet, (pbuh), said " The blessed month has come to you. Allah has made fasting during it obligatory upon you. During it the gates to Paradise are opened and the gates of Hellfire are locked, and the devils are chained. There is a night [during this month] which is better than a thousand months. Whoever is deprived of its good is really deprived [of something great]. [Ahmad, an-Nisa'i and al-Bayhaqi]

One who misses this blessed night then he has missed much good for no one misses it except one from whom it is withheld. Therefore it is recommended that the Muslim who is eager to be obedient to Allah should stand in Prayer during this night out of Eemaan and hoping for the great reward, since if he does this, Allah will forgive his previous sins.

What happens to the person who witnesses Laylatul-Qadr? and what should one do?
Abu Hurairah Radhiya Allahu `anhu reported that the Messenger of Allah, (pbuh), said :
"Whoever stands (in prayer) in Lailatul-Qadr out of Eemaan (faith and sincerity) and seeking reward then his previous sins are forgiven". [Bukhari]

And Allah swt knows best.....

The Things you want to know about fasting

2009-08-21T08:15:00.000-07:00

Fasting is the fourth pillar of Islam. Allah says: "Fasting is prescribed for you as it was prescribed to those before you that perchance you might learn self restraint." [Sûrah al-Baqarah: 183]

A Muslim must fast during the lunar month of Ramadhan. This month is significant, because the Quran was first revealed in Ramadhan. Allah says: "Ramadhan is the month in which the Quran was sent down as a guidance to humanity and as clear signs for guidance and judgment. So whoever is present during this month should spend it in fasting. But whoever is ill or on a journey should make up (whatever days he missed) by fasting other days." [Sûrah al-Baqarah: 185]

If a person misses some Ramadhan fasts for a legitimate reason, does he or she have to make them up before the next fast or is there no time limit? You have to fast the missing days before the beginning of the following Ramadhan. The sooner you complete the missed fasts the better. If you delay until the next Ramadhan arrives without having a legitimate excuse for the delay, you still have to make up these fasts after Ramadhan, but you also have to feed one poor person for each day as expiation for the delay.A person who is sick, on a journey, or otherwise excuse from making a fast on time can break his or her fast and will have to make up the number of days that he or she has missed. Allah says: “And whoever is sick or upon a journey, then (he shall fast) a (like) number of other days.” [Sûrah al-Baqarah: 185] The days can be made up together or at different times, before the following Ramadhan or afterwards.

Pregnant women are not allowed to fast Ramadhan but must they make up their fasts and feed a poor person for each day missed. There is an authentic Hadith related by Anas b. Malik al-Ka`bî that the Prophet (peace be upon him) said: “Allah has exempted women from fasting and praying during their menses and exempted them from fasting when pregnant or nursing." Also, the Prophet (peace be upon him) never asked women to feed the poor or do anything else as expiation. His not mentioning more detail means that there is nothing else expected from them.
If a person is unsure how many fasts he has broken or missed, how does he calculate how many that he has to make up? He is obligated to fast whatever number it takes for him to be sure that he made up all the missed fasts. He can overestimate if he has to. However, he should not exaggerate his estimate or allow unfounded doubts to cause him to increase the number of days unreasonably.

If a Muslim breaks his fast in Ramadhan by having sex during the day, what must he do? The one who engages in sexual intercourse with his wife intentionally during the daytime in Ramadhan while he has no lawful excuse to break his fast will be obligated to make expiation as follows: He must fast 60 consecutive days. If he is unable to do so, then he must feed 60 poor people. Aside from this expiation, he must also fast a single day in lieu of the one he missed in Ramadhan. He also has to repent to Allah for the sin that he committed.

If I have a serious medical condition is it permitted to just take the smallest amount of water to take the pills and restrict myself to one cracker to settle my stomach and still consider myself fasting? If a trustful Muslim doctor says that it is not permissible to fast, then you can break your fast and make it up after you recover. If recovery is delayed or not expected and you are almost certain that you will not be cured, then you can feed one needy person 1.5 kilograms of food for each day of fasting. This food should be of the quality that you would generally eat yourself. You will not be able to fast unless you can take all of your medication, water, and food between sunset and dawn. If you cannot fast, you may eat normally. You will still be able to participate in Ramadhan by providing food for a poor person every day. This is also an act of worship to be done by those Muslims who cannot fast. You may also pray the Tarâwîh prayers.
Is there a way of defining to the type of illness that justifies a person breaking his or her fast? An illness is anything that takes a person out of a state of good health. A sick person for whom fasting would be injurious to his health may break his fast. On this basis, Ibn Qudâmah writes in al-Mughnî: “It is a matter of juristic consensus among scholars that it is, in general, permissible for the sick person to break his fast.” The proof for this is the verse: “Whoever among you is ill or on a journey can make up the number from other days.” [Sûrah al-Baqarah: 184] In this verse, Allah has given permission for the person who is ill to abstain from fasting in the month of Ramadhan and to make up however many days he misses on account of his illness at a later date.
If I am fasting during the day in Ramadhan and I find that I need to travel on that day, should I fast or break my fast? Can I break my fast while I am still at home once I have a firm intention to travel? There are three possible circumstances that might apply to a traveller in Ramadhan:

The first is for a person to be on a journey when the month of Ramadhan starts. Scholars agree that such a person has the right to refrain from fasting as long as he is travelling.

The second circumstance is for a person to be a resident at the start of the month of Ramadhan and then embark on a journey during the month at night. He is permitted to refrain from fasting on the following day as long as he is still on a journey when morning arrives.

The third circumstance is where a person who is fasting during the day embarks on a journey in the daytime, either before noon or after it. It is permissible for a traveller who starts his journey during the day to break his fast. It is more in conformity with the fact that permission not to fast is a concession for the traveller. However, the person should not break his fast until he has at least departed from the area of habitation where he was residing, meaning that he should depart from its populated area and its buildings. Therefore, the correct position on the matter is that a person who intends to travel during the day in Ramadhan may not break his fast until he has actually started his journey and distanced himself from the buildings of his town of residence. Only then may he break his fast.

Scholars agree that a traveller is allowed to fast if he wishes to, just as he is permitted to break his fast. However, it is preferable for him to do what is easiest for him. If breaking his fast is easier for him, then that is what is preferred. If it is easier for him to continue fasting until sunset, and if he wishes to fast along with everyone else and not have to make up the day later, then that is what is preferred.

What type of travel during Ramadhan permits a person to abstain from fasting? Scholars are unanimously agreed that a traveller is permitted to refrain from fasting. Allah says: “(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (should be made up) from days later.” [Sûrah al-Baqarah: 184] Allah says: “...but if any one is ill, or on a journey, the prescribed period (should be made up) by days later.” [Sûrah al-Baqarah: 185] The Sunnah is full of instances where the Prophet (peace be upon him) refrained from fasting while on a journey in Ramadhan. The majority of scholars have quantified this as being a journey whose minimum total distance is that of 4 barîd, which in modern terms is roughly 82 kilometres.

If a woman is unable to observe the fast of `Arafah on the ninth of Dhû al-Hijjah or the fast of `Âshûrâ’ on the tenth of Muharram because she is menstruating, should she make up those fast on another day? Voluntary acts of worship are of two kinds: those that have a specific cause for them and those that do not. Those voluntary acts of worship that have a specific cause for them should not be made up if that cause is missed. If a person delays one of these fasts without any excuse for doing so, then it is without doubt that he will not be able to make it up. If he does attempt to make it up, he will not get the special benefits conferred upon one who observes one of those two special fasts. In a case where a person has an excuse that prevents him from fasting – like a person who is sick or a woman who is menstruating on that particular day – then it still appears that the fast should not be made up. Those fasts are particular for those two specific days, and they cannot be offered if that day is missed.

If someone could not fast the last Ramadhan in which he was alive. But died a few months later without having ever been well enough to make up the missed days of fasting. What are his wife and children supposed to do? Fast in his place? Give money to the poor? Both? In case they should feed or clothe the poor, what would be sufficient? Allah says: “Whoever is sick or on a journey should make up the number of days later. Allah wants ease for you, and He does not wish hardship upon you.” Allah has made it obligatory upon the sick person to make up the days later. However, if he dies before he recovers, then he has dies before the time has come when the fasting of those days becomes obligatory on him. With respect to those missed days, he is the same as a person who dies before Ramadhan. No one has to feed the poor on his behalf on account of the coming Ramadhan that has yet to arrive, even if he died right before the month of Ramadhan began.

The same can be said for a sick person as long as he remains sick. He is not obligated to fast until after he gets better. Therefore, if he dies before he recovers, then he has died before fasting those days has become obligatory upon him. It is not obligatory for anyone to feed the poor on his behalf, since feeding the poor is a substitute for an obligatory fast. If the fast itself is not an obligation for him, then feeding likewise is not an obligation. This is what the verse of the Quran indicates – that if the person has not the ability to fast, then there is nothing upon him.

If you give birth now in the month of Ramadhan and are presently nursing the newborn baby. Is the mother unable to fast and breast-feed at the same time. Does she really have to make up all those days later on? Can’t she just expiate for the missed days by feeding a poor person for each missed day? A nursing mother who finds fasting in Ramadhan difficult for her is fully within her rights to abstain from fasting. A pregnant woman and a nursing mother, if they break their fasts on account of their condition, take the same ruling as those who break their fasts because they are ill or on a journey. This means that they must make up the missed fasts at a later date, when doing so becomes easy for them.

The correct ruling is that these women have to make up the fasts that they miss. Allah says: “Whoever among you who is ill or on a journey should fast a number of other days.” [Sûrah al-Baqarah: 184] The application of this ruling to pregnant women and nursing mothers is made clear in the following Hadith. Anas b. Mâlik relates that the Prophet (peace be upon him) said: “Allah has excused the traveller from the obligation to fast and from half the units of his prayer. He has excused the pregnant woman and the nursing mother from fasting.” [Sunan al-Tirmidhî (715), Sunan Abî Dâwûd (2408), and Sunan Ibn Mâjah (1667)] This indicates to us that the ruling for the traveller being excused from fasting is the same as that of a nursing mother. Since the traveller must make up his fast later on, so must the nursing mother.

Is it alright to get vaccinated during a fast in the month of Ramadhan. Vaccinations, anaesthetic injections, and other non-nutritive injections do not break your fast because they do not constitute eating or drinking. Such injections do not resemble eating or drinking in any way. Nutritional injections, on the other hand, do break your fast because their effects resemble those of eating or drinking. Though it is alright to take non-nutritive vaccinations while fasting in the month of Ramadhan, it would be better to take them at night, if possible.

I have asthma, and I have to take inhalers twice a day. I want to know if I can still fast, and that my fast would be accepted if I take my inhalers throughout the day while I’m fasting. It is allowed for a fasting person to use an inhaler if needed. Allah says: “He has explained to you in detail what is forbidden to you except under compulsion of necessity.” Inhalers are not in the form of food and drink. They resembles non-nutritive injections. [Majmû` al-Fatâwâ (volume 15, page 264)]

If someone has to undergo an operation during the day in Ramadhan requiring to be placed under total anaesthesia for about 30 minutes. What is the status of their fast for that day? Being under anaesthesia for half an hour does not affect the fast. What would affect it is if some anaesthetic substance were to enter her stomach. Her fast would be broken only in the event that she had to eat or drink something to induce unconsciousness. If she is not sure what had taken place and is unable to find out, it would be good for her to make up her fast on some other day.

Is it permissible to use siwâk toothsticks while fasting. However, can a person brush his teeth with toothpaste, or would this break his fast? It will not break your fast unless you swallow the toothpaste. However, without going so far to say that it is makrûh to use toothpaste while fasting, Sheik Ibn al-`Uthaymîn discourages it. He says: There is nothing wrong with a fasting person using toothpaste, as long as it does not go down his gullet. However, it would be better to refrain from using it, simply because it has a strong tendency to go down a person’s throat while he is unaware. For this reason, the Prophet (peace be upon him) said: “Exaggerate in inhaling water (while performing ablutions) except when you are fasting.” Therefore, it is better for a fasting person to refrain from using toothpaste. The matter is easy. If he simply waits until after he breaks his fast to brush his teeth with toothpaste, he will have avoided what might possibly nullify his fast.

If I mistakenly, break my fast two minutes prior to sunset. What is the ruling on the validly of this fast? Do I have to make it up? A fasting person does not invalidate his fast if he does something to break his fast either in ignorance or out of forgetfulness. Allah says: “There is no blame on you for what you do by mistake, but only for what your hearts have deliberately resolved upon.” [Sûrah al-Ahzâb: 5] Also: “Our Lord! Do not take us to task if we forget or make a mistake.” [Sûrah al-Baqarah: 286]

The Prophet (peace be upon him) said: “Allah has pardoned my people for what they do by mistake or out of forgetfulness and for what they are coerced into doing.” [Sunan Ibn Mâjah (2043)] The Prophet (peace be upon him) said: “Whoever forgets he is fasting and eats or drinks something should complete his fast, for it is merely that Allah has given him food and drink.” [Sahîh al-Bukhârî (1933)]

It is not related that the Prophet (peace be upon him) ordered them to make up their fast. Therefore, if someone eats on a day of fasting believing that dawn has not yet arrived and then realizes that it has, his fast will be valid and he will not have to make up that fast on another day.
If a female fasted from dawn until sunset. After sunset, and after breaking her fast and offering the Maghrib prayer, she found that her monthly menstrual period had started. If she had no idea whether it started before Maghrib or afterwards, would she have to make that day of fasting over again? You should not make up that day of fasting. This is because there is no way for you to be certain that your menstrual period began before sunset. As long as there is any doubt about when your menstrual period started, you do not go against the previous assumption based on the certainty that you were not menstruating. You fasted the day upon the certainty that you were not menstruating. You only became certain that you had begun to menstruate when you saw the blood after sunset. Likewise, the default assumption regarding your fasting for that day is that a fast that you have observed from beginning to end is a valid fast. This validity cannot be overturned by something wherein there is any doubt. Your fast is intact. The legal principle here is that certainty is never overturned by doubt.

When does one stop eating during suhur (pre-dawn meal)? When does one start eating after fasting? During suhur, if one hears the Adhan but still has a piece of food in his hand, is he allowed to finish it? Allah has permitted the fasting person to eat and drink until dawn comes. He, Most High, says: (… and eat and drink until the white thread becometh distinct to you from the black thread of the dawn …) (Al-Baqarah 2: 187) However, it is preferable that the fasting person stops eating and drinking a few minutes before dawn.

There are two times for stopping eating during suhur (pre-dawn meal), namely a preferred time and a permitted time. Preferred time to stop eating is ten minutes before Fajr time. So if the Fajr time is 6:12 a.m., one should stop eating around 6 a.m. Permitted time for eating suhur, however, extends up to 6:12 a.m., after which time it is considered unlawful. Therefore, if anyone deliberately did so, the fast is considered broken.

It is said the Prophet’s (pbuh) Companions that they finished suhur meal with the Prophet (peace and blessings be upon him) and after having done so they still had enough time to finish reading fifty verses of the Quran before Fajr. The estimated time for such reading is ten minutes. However, as mentioned earlier, the permitted time for suhur can extend up to the time of Fajr. If the Adhan (call to prayer) is called on time, that is the final cut off point for suhur. But if, on the contrary, the Adhan is called after the time of Fajr has started, then the real time to consider is not the time of Adhan; rather one must consider the time as posted in the time-table. Supposing that the Adhan is called on time, and one still has a piece of food in his hands, he is better advised not to consume it; he may, however, swallow what is already in his mouth. As for when is one supposed to start eating while breaking fast, the answer is: One should break the fast as soon as the sun has set, without delay. The Prophet’s Sunnah is not to delay fast breaking. He said that his Ummah will continue to enjoy blessings of Allah so long as they break their fast as soon as the sun has set without further delay.

Things that break the fast Among the things that break the fast are actions that involves the expulsion of bodily fluids, such as intercourse, vomiting, menstruation and cupping, and actions that involve ingesting matter, such as eating and drinking taking medicines and pills by mouth, or injections of nourishing substances, or blood transfusions.

Injections that are not given to replace food and drink but are used to administer medications such as penicillin and insulin, or tonics, or vaccinations, do not break the fast, regardless of whether they are intra-muscular or intravenous. (Fataawa Ibn Ibraaheem, 4/189). But to be on the safe side, all these injections should be given during the night.

Kidney dialysis, whereby the blood is taken out, cleaned, and put back with some chemicals or nourishing substances such as sugars and salts added, is considered to break the fast.

According to the most correct view, suppositories, eye-drops, ear-drops, having a tooth extracted and treating wounds do not break the fast. Puffers used for asthma do not break the fast, because this is just compressed gas that goes to the lungs – it is not food, and it is needed at all times, in Ramadhan and at other times.

Having a blood sample taken does not break the fast and is permissible because it is something that is needed. Medicines used by gargling do not break the fast so long as they are not swallowed. If a person has a tooth filled and feels the taste of it in his throat, this does not break his fast

The following things do NOT break the fast: Having the ears syringed; nose drops and nasal sprays – so long as one avoids swallowing anything that reaches the throat.

Tablets that are placed under the tongue to treat angina and other conditions - so long as one avoids swallowing anything that reaches the throat.

Dental fillings, tooth extractions, cleaning of the teeth, use of siwaak or toothbrush - so long as one avoids swallowing anything that reaches the throat.

Rinsing, gargling or applying topical mouth sprays - so long as one avoids swallowing anything that reaches the throat.

Subcutaneous, intramuscular or intravenous injections – except for those used to provide nourishment.

Anaesthetic gases – so long as the patient is not given nourishing solutions.

Medications absorbed through the skin, such as creams and patches used to administer medicine and chemicals.

Insertion of a catheter into veins for diagnostic imaging or treatment of blood vessels in the heart or other organs.

Use of a laparoscope (instrument inserted through a small incision in the abdomen) to examine the abdominal cavity or to perform operations.

Taking biopsies or samples from the liver or other organs – so long as this is not accompanied by the administration of solutions.

Gastroscopy – so long as this is not accompanied by the administration of solutions or other substances.

If a person suffers from a nosebleed, his fast is still valid, because this is something that is beyond his control. (Fataawa al-Lajnah al-Daa’imah, 10/264).

It is disliked (makrooh) to taste food unnecessarily, because this carries the risk that the fast may be broken. Examples of cases where it is necessary to taste food include a mother chewing food for an infant when she has no other way to feed him, tasting food to make sure that it is OK, and tasting something when making a purchase. It was reported that Ibn ‘Abbaas said: “There is nothing wrong with tasting vinegar or anything that one wishes to buy.”

Using siwaak is Sunnah for the one who is fasting at all times of the day, even if it is wet. If a person who is fasting uses a siwaak and detects some heat or other taste from it and swallows it, or if he takes the siwaak out of his mouth and sees saliva on it then puts it back in his mouth and swallows the saliva, this does not break his fast. (al-Fataawa al-Sa’diyyah, 245). He should avoid any substance that can be diluted, such as the green siwaak, or siwaak that has any extra flavour added to it, like lemon or mint. He should spit out any small pieces that come off the siwaak in his mouth; he should not swallow them deliberately, but if he swallows them accidentally, there is no harm done.

If tears reach one’s throat, or if a person applies oil to his hair or moustache, or uses henna, and then detects the taste of it in his throat, this does not break his fast. Using henna, kohl or oil does not break the fast. This also applies to creams used to moisturize and soften the skin. There is nothing wrong with smelling pleasant fragrances, using perfume or applying scented creams and the like. There is nothing wrong with a fasting person using bukhoor (incense).
Immersing oneself in water or wrapping oneself in wet clothes in order to cool down does not break the fast. There is nothing wrong with pouring water over one’s head to obtain relief from heat and thirst.

Swimming is disliked, because it might make one break the fast (by swallowing water). If a person’s work involves diving and he can be sure that he will not get water in his mouth, there is nothing wrong with this.

If a person eats, drinks or has intercourse, thinking that it is still night, then he realizes that dawn has already broken, there is no harm done, because the aayah clearly states that it is permissible to do these things until one is sure that dawn has come. ‘Abd al-Razzaaq reported with a saheeh isnaad going back to Ibn ‘Abbaas (may Allaah be pleased with him) that he said: “Allaah has permitted you to eat and drink so long as there is any doubt in your mind.”

And Allah knows best

Preparations for Ramadhan

2009-08-16T09:24:00.000-07:00

With the in-coming arrival of the greatest month in the year, I thought I'd have a reflection on Ramadhan. Amongst many great things, Ramadhan is largely about education. Fasting is a month's course in abstinence from what matters less in favour of what matters more, a course in self-discipline, devotion to Allah swt swt, and excellent behaviour.

One must note that education is not about just acquiring the knowledge that one can fulfil such duties, but education is essentially about changing the human being, and this change has to be visible in behaviour. When education doesn't change behaviour, it's just entertainment.

In this month, we seek to please Allah swt swt with our fast, prayer, and charity. But we would gain even more if we make sure we sustain the Ramadhanic education.

My suggestion today, pick something, just one thing, be it ridding yourself of a negative habit or getting a new good one, maintain it throughout Ramadhan, and long, long after Ramadhan is gone.

The Ramadhan Prep!

What Islam says about The Reality of your Obligations in Ramadhan.

During this Ramadhan do not let the sweetness of our deeds vanish into the night, leaving only emptiness. When one contemplates the texts on fasting, its wisdom and goals in Shariah, and looks at the reality of the Muslim communities, one realises a wide gap between the reality and our obligations. Remember that Ramadhan is a bounty that Allah swt blessed us with, to strengthen our faith, and increase our piety (Taqwa).

Allah swt said: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become pious." (Al-Baqarah 2:183).

Many of us ignore the purpose and wisdom of fasting. Fasting is done merely to conform to the social environment without contemplation. If one is not aware of the divine wisdom of Shariah and its fruits in this world and in the hereafter, one will not apply it in the right way.

So What are the Goals My Fasting??

Achieving Taqwa: is one of the most important wisdom of fasting. Fasting brings on Taqwa as it lessens the desire of the stomach and mutes the sexual appetite. Whoever fasts frequently would overcome these two desires more easily. This deters against committing abominations and sins and assist in controlling life leading to Taqwa. (Taqwá (Arabic: التقوى‎ at-taqwá) is the Islamic concept of "God-consciousness" or higher consciousness. It is related to the concept of conscience. Having taqwá allows a person to be constantly aware of both God's all-encompassing knowledge and attributes and a reminder of their relationship and responsibility to God as his creation and servant).

Strengthening willpower and acquiring patience: The Prophet pbuh called Ramadhan the month of patience as it increases one's will power to control his desire and the selfishness of his soul. This training allows him to be strong in following Allah swt's commands. The most important thing is to carry the Message and propel it forward. The person trains himself to be patient in obeying Allah swt by stopping at the limits set by Allah swt both by way is of action and abstention. Allah swt said: "These are the limits set by Allah swt, so approach them not." (Al-Baqarah 2:187)

Fasting is pure worship: The fact that he is abstaining from food and drink both in public and in secret shows his honest faith and strong love of Allah swt, and his knowledge and feeling that Allah swt is all-knowing of everything. For this reason Allah swt has made the reward for fasting greater than for any other type of worship. Allah swt said in the hadith Qudsi: "Every deed of the son of Adam will be multiplied [in rewards], the good deed by ten of its like, up to seven hundreds, up to whatever Allah swt wills, except fasting, it is for Me and I will reward it. He abandons his desire and his food for My sake.." (Related by Muslim). Relieving Muslims from life's distractions: Eating, drinking, and socialising all distract a person and weaken ties with Allah swt. It is by the Mercy of Allah swt that Muslims are ordered to fast so as not to be bothered by the intrusion of these activities. Nor by the thought about them nor the anticipation for them when devoting themselves to the all types of worship Either reading the Qur'an, offering additional prayer or making I'tikaf. For this reason the Prophet pbuh said: "Fasting is a shield, and a secure fortress against Hell fire" (Related by Ahmad).

Discovering Allah swt's Blessings: A person experiences the hardship of the poor. He should then be thankful to Allah swt Who has blessed him with His bounty while others are deprived. This should make him more sympathetic and willing to share this bounty. The poor rediscovers that fasting helps a person be more devoted to worship. More able to concentrate and meditate. He should then be able of this devotion all year long, a blessing he should thank Allah swt for.

Acquiring strength and endurance:It has been discovered that depriving the body of food for a period of time helps its defence and endurance mechanism. This in turn this protects the body from certain diseases. Remember that fasting is not only dependent on abstentions: Many believe that fasting consist only of certain abstentions, forgetting that Allah swt established certain acts of worship with fasting.

Among which are:
Qiyamul-layl: The Prophet pbuh said: "Whoever performed the night prayer during Ramadhan out of belief and anticipating God's rewards, will be forgiven his previous sins."(Related by Muslim).Performing Umrah: The Prophet pbuh said: "An Umrah during Ramadhan is like a Hajj with me." (Related by al-Hakim). Offering Iftar (meal) to those who fasted. The Prophet pbuh said: "Whoever feeds a fasting person has the same reward as him, except that the reward of the fasting person will not be diminished." (Related by Ahmad). Reading and completing the Qur'an: The Prophet pbuh said: "Fasting and [reading] Qur'an will intercede for the person: fasting will say: O Lord I forbade him eating and drinking so let me intercede for him, and the Qur'an will say: I deprived him from his night sleep so let me intercede for him," he then said: "So they will intercede." (Related by Ahmad). The Prophet pbuh used to recite the whole Qur'an to Angel Jibreel each Ramadhan.

Giving in charity: Ibn Abbas radhiAllah swtu anhu said: "The Prophet pbuh was the most generous among people, and he was more generous during the month of Ramadhan." (Related by Muslim).

Ihtikaaf: which is to confine oneself in the masjid for prayer and invocation leaving the worldly activities. Ibn Abbas radhiAllah swtu anhu said: "The Prophet pbuh used to perforrn I'tikaf during the last ten days of Ramadhan." (Related by Muslim). It is surprising that many people have abandoned I'tikaf though the Prophet pbuh never abandoned it from the time he arrived to Madinah until he died. Supplication: In the verses dealing with fasting, Allah swt said: "And when My slaves ask you (O Muhammad) concerning Me, then answer them, I am indeed near to them. I respond to the invocations of the supplicant when he calls on Me." (Al-Baqarah 2: 186). This is an encouragement for the fasting person to increase his invocation. The Prophet pbuh said: "Three invocations will be answered:
The invocation of the fasting person,
The invocation of the oppressed, and
The invocation of the traveler." (Related by Muslim).

Repentance: Ramadhan is the time of repentance and return to Allah swt, for it is a time when the devils are chained, and when many people are saved from hell fire every night by the grace of Allah swt. Applying oneself in all good deeds in the last ten days of Ramadhan: Aysha radhiallahu anha said: "When the last ten days come, he pbuh would pray most of the night and wake his family, and apply himself, and tighten up his loincloth.", and she also said: "The Messenger of Allah swt pbuh used to strive in the last days of Ramadhan more than he did during the other days." (Related by Muslim).

Abstaining from vain talk: Sins decrease the reward of fasting although they do not annul it. The Prophet pbuh said: "Fasting is not [only] abstaining from eating and drinking, but abstaining from vain and obscene talk, so if someone insulted you or wronged you say: I am fasting." (Related by al-Hakim) and he also said: 'Whoever does not abandon lying, then Allah swt does not need him to abandon his food and drink." (Related by al-Bukhari). Common errors made during Ramadhan Excessive spending: Ramadhan should be a time to avoid being wasteful, and learning to be prepared in facing harder times by distinguishing the needs from the luxuries. Unfortunately, many people go beyond their limits to spend during Ramadhan. Whether in the varieties of food that they savour each night, or by other types of spending.

Staying awake during the night and sleeping during the day: Some people sleep during most of the day when they are fasting. Ramadhan is not a time of being lazy, and this do not allow the full benefit from the experience of fasting. It is as if they have only inverted their nights into days and vice versa. In addition, some may spend a great portion of the night indulging in eating and drinking and socialising Spending more time in socialising: Because people invite each other more often during Ramadhan they do tend to spend more time socialising with friends, and relatives. While it is a good deed to feed the fasting person, this should not result in precious time lost in vain talk. Use the occasion for remembering Allah swt and offering additional prayers, and for the Da'wah to Allah swt. Insisting on performing a certain number of Rakaats during the Tarawih (night) prayer to the point of not praying behind the Imam and thus forfeiting the benefit of congregational prayer. This might also bring hatred and disagreement between the Muslims of one community.

Reading Qur'an too fast: Some insist on finishing the whole Qur'an once or more, even if they have to read very fast. Although reading the Qur'an many times is desirable, this should not be done hastily, especially during the Tarawih prayer without pondering upon its meaning. Allah swt ta'ala said: "This is a Book which We have sent down to you, full of blessings that they may ponder over its verses," (Saad 38:29), and the Prophet pbuh said: "Those who read the Qur'an in less than three days do not grasp [its meaning]" Socializing in l'tikaf: Many people are eager to do I'tikaf but some confine themselves in the masjid not to pray and worship Allah swt but to talk and socialize. As a Muslim we should realise that our priorities dictate what we do and what benefits us in the Hereafter and should not put worldly interests first.

What does Islam say about Getting the Most Out of Ramadhan:
The month of Ramadhan provides us with a blessed chance to strengthen and purify our character. The general spirit of Ramadhan encourages us to live more wholesomely and better ourselves. The Prophet (peace be upon him) tells us: "When the month of Ramadhan arrives, the gates of Heaven are opened, the gates of hell are locked, and the devils are chained." [Sahîh Muslim (1079) and Sunan al-Tirmidhî (682)]

The reduced temptation to do wrong afforded to us by fasting and the general atmosphere of Ramadhan gives us a chance to show Allah swt our best potential. We should do what we can to maximize this potential. Renew Your Relationship With the Qur'ân To get ourselves in the proper frame of mind – and earn Allah swt's blessings as well – we should devote more of our time to the Qur'ân. We should not only read it every day, but it is really important to reflect on what it is telling us, to ponder the lessons we can learn to improve our lives. The more we dwell upon the Qur'ân and its teachings, the better it will be for us, since Allah swt is speaking to us directly. The Qur'ân is a balm for our hearts, a restraint on our passions, and a cure for our doubts and misgivings. Therefore, we need to read the Qur'ân with sincerity and concentration. We need to seriously meditate on its meanings. How sad it is for a person who does not benefit from his or her reading of the Qur'ân.

Avoid Useless Behaviour During this month, we should be ever vigilant to avoid behaviour that can nullify or reduce the rewards and benefits of fasting. We should, for one thing, shun excess. This includes excess in food and drink. It also includes gossip and unnecessary speech. We should also seek to minimize other unnecessary distractions, even when it comes to the company that we keep. This is why making a retreat to the mosques is especially recommended in Ramadhan. While we are in retreat (i`tikâf) we free ourselves from the worries and preoccupations of our daily lives. Be Generous Another way to develop us in Ramadhan is to cultivate our generosity in this month and overcome our selfish tendencies. In other words, we should increase our charity. Ibn `Abbâs tells us that the Prophet (peace be upon him) was the most generous of all people, but he was no more generous than he was in Ramadhan. [Sahîh al-Bukhârî (1902) and Sahîh Muslim (2308)] Be Well-Mannered and Patient Cultivating good manners should another priority of ours. Good manners are the best companions that fasting person can have. Alas, too many people become estranged of their good manners when they are hungry.

Fasting is supposed to inculcate patience. Indeed, fasting is sometimes referred to as "patience". Allah swt says: "Seek Allah swt's help in patience and prayer." [Sûrah al-Baqarah: 45] Some commentators on this verse interpret "patience" here to mean "fasting" so the verse is telling us to seek help in fasting and prayer.

Likewise, Ramadhan is described as the "Month of Patience" – and we know that the reward for patience is none other than Paradise. Allah swt says: "O my servants who believe! Fear your Lord. Good is (the reward) for those who do good in this world. Spacious is Allah swt's earth. Only those who are patient will receive their reward without measure." [Sûrah al-Zumar: 10] With patience, we can cope with our lives throughout the year. Without this noble quality, our lives will be frustrating and bitter.

The month of Ramadhan is the time to develop this most essential quality. May Allah swt grant us success, InshaAllah

Happy Ramadhan-ul-kareem to all…….:)

Zakaat

2009-08-15T13:28:00.000-07:00

Certain inward attitudes and duties are incumbent on those who seek, through the payment of Zakaat, that which leads to good in the Hereafter:
Knowing Zakaat's purpose and significance
To understand the necessity of paying Zakaat, how it represents a test of character, and why it has been made one of the fundamentals of Islam, even though it is a financial transaction and not a physical act of worship. Three points deserve consideration here:

Testing the degree of love for Allah
To pronounce the two sentences of the Confession of Faith (Shahada) ("There is no God but Allah-Mohammad is God's Messenger") is obligatory as affirmation of the Divine Unity and testimony to the singleness of the One to Whom all worship is due.
Complete fulfillment of this obligation requires that he who affirms the Divine Unity should direct his love to none but the One, the Unique.
There is little value in mere verbal affirmation. The degree of love is tested only by separating the lover from other things he loves.
Worldly goods are an object of love in everybody's eyes, being the means by which they enjoy the benefits of this world. Because of them, we become attached to life and shy away from death, even though death leads us to meet the Beloved (Allah).
The truth of our claim to love God is therefore put to the test, and we are asked to give up the wealth which is the apple our eye.
That is why Allah said: "God has bought from the believers their persons and their goods, Paradise being theirs for the price" (Quran: 9:111).
Allah also says that true piety means giving away one's wealth, in spite of love for it, to close relatives, orphans, the wayfarer and beggars, and for the emancipation of slaves.2

The elimination of miserliness
The Divine decree by which Allah bids His servants to spend their wealth, is also significant in purging the habit of miserliness, which is a deadly sin.
"And whosoever is saved from his own covetousness, such are they who will be the successful" (Quran 59:9).
The habit of miserliness is only eliminated by making oneself accustomed to spending money, for to break an attachment one must force oneself away till a new habit is found.
The purity he acquires is in proportion to his expenditure, to his delight in giving away and to his joy in spending for the sake of Allah.

Expression of gratitude
The third factor is gratitude for benefits received, for the servant is indebted to Allah for personal and material bounties

Payment of Zakaat at the proper time
The second duty with regards to Zakaat concerns the time of payment .
A good practice is to anticipate the moment when payment is due.
This demonstrates a willingness to comply by bringing joy to the hearts of poor, forestalling the obstacles time might place in the way of charitable action, being aware that there are dangers in delaying payment, as the servant runs the risk of disobedience should he or she postpone beyond the appointed moment.
Whenever the impulse to good arises from within, the opportunity must be grasped at once as the believers heart lies between the two fingers of the All-Merciful. Yet how fickle is the heart! The devil threatens poverty and bids us to commit atrocious and abominable deeds.
Demonic suggestion follows hard on the heels of angelic inspiration. One should therefore seize the opportunity and fix a definite month for giving Zakaat (if one is used to paying it all at once.)
One should endeavor to choose one of the most opportune times to pay Zakat, resulting in more closeness to Allah and compounding the value of the Zakaat.
One such favorable time would be month of Muharram, since it is the first month of the Islamic year and one of the sacred months. Another is Ramadan.

Give In Secret
The third duty is secrecy, for this is farthest removed from hypocritical display and reputation-seeking.
Allah says, "If you disclose your Sadaqat (alms giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (Allah) will forgive you some of your sins. And Allah is Well-Acquainted with what you do" (Quran 2:271).

According to one Hadith, the Prophet said, "Seven people will be shaded under Allah's Throne on the Day on which there will be no other shade: a just ruler, a young person who worships Almighty Allah, a person whose heart is attached to Masajid, two people who love one another for the sake of Allah, and who come together and part for His sake, a man who is called by a beautiful woman of good family, but refuses her, saying 'I fear Allah', a person who gives his money in charity so secretly that his left hand does not know what his right hand gives, and someone who remembers Allah privately, so that his eyes brim with tears."

According to one of the scholars, "Three things are accounted among the treasures of righteousness, one of them being to give Alms in secret."

Whenever fame is the donor's objective, his work will be in vain, since the purpose of alms giving is to eliminate miserliness and to weaken the love of wealth. But the love of status has a stronger hold over the soul than the love of wealth, and both of them have deadly consequences in the Hereafter.

Give openly
The fourth duty, when one knows that such conduct will tend to encourage others to follow suit, is to let one's giving be seen.
In doing so, however, one must be inwardly on guard against hypocritical motives.
Apart from the expectation of gratitude and the risk of hypocrisy, there is another danger in visible alms giving, namely that of offending a poor man's dignity. It may be hurtful to him to be seen to be needy.
But someone who begs in public is bringing the disgrace upon himself; there is therefore no sense in being wary.

Avoid Taunting and Hurting
The fifth duty is not to invalidate one's alms giving through taunting and hurting.
As Allah said, "Do not make your Alms giving void by taunting and hurting." (part of Quran 2: 264).
Taunting is reminding a person of a favor, while hurt lies in making it known. According to others taunting is to exploit a person in return of a gift, while hurt lies in making him feel ashamed of his poverty.
Still others say that taunting means making one's gift an excuse for arrogant behavior.
One should therefore realize that giving alms is actually paying Allah, Great and Glorious is He, what is due, while the poor person is actually receiving his sustenance from Allah.
Anyone who grasps the significance of the three points mentioned above while discussing the purpose and importance of the Zakat, or even one of them, realizes that he is a benefactor only to himself , through spending his wealth either to demonstrate his love of Allah or to purge himself or herself of the voice miserliness, or to give thanks for the blessing of wealth in the hope of receiving more.

Adopt humility
The sixth duty to think little of one's donation, for to regard it highly is to invite that pride which is one of the deadly sins, making good deeds worthless.
It must be recognized that ten of two and-a-half percent is a tiny fraction, and that to pay only this is to content oneself with the least generous level of expense as we have explained above.
This is something to be ashamed of rather to boast about. Even if one rose to the highest level, disbursing all or most of one's wealth, one should still reflect on where it came from in the first place, and for what purpose it is being spent.
For all wealth belongs to Allah. It is to Him that one should be grateful for for being given it and being enabled to spend it, so why pride ourselves on spending for the sake of Allah when it is actually His property?
And, if one's situation is such that one must look to the Hereafter, spending for the sake of spiritual reward, why boast of giving what one expects to receive many many times over?
As for action, one's giving should be done with a sense of shame at one's meanness in holding back the rest of one's wealth from God, Great and Glorious is He.
One's demeanor should be humble and abashed, like that of someone who is asked to hand back a deposit but returns only part of it and holds on the rest.
For all wealth belongs to Allah and He would prefer to see us give all we possess. If He has not commanded His servant to do so, it is only because that would be too hard on them by reason of their greed.
As Allah says: "If He were to ask you of it, and press you, you would covetously withhold, and he will bring out all your (secret) ill wills'" (Quran 47:37).

Give the best and the dearest
The seventh duty is to select from one's wealth what is best and dearest to one: the finest and most excellent part, for God, exalted is He. Allah is good and accepts only what is good.
If the offering has been acquired by dubious means, it may not strictly belong to the donor and will then be disqualified.
"O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich, and worthy of all praise." (Quran 2:267).
Seek the Worthy and Deserving
The eighth duty is to seek out the truly worthy recipient for one's offering (Sadaqa), rather than be content with just anybody who happens to fall within the eight categories of legally qualified beneficiaries.
For among those generally eligible there are some with special qualities. Attention should be paid to these five qualities:
First, one should seek out those pious people who have renounced the world and devoted themselves exclusively to the business of the Hereafter.
Second, the recipient should be chosen from among the people of learning, to support him in his quest for knowledge. Learning is the noblest form of worship, so long as it is based on right intention.
Third, the recipient should be a person who kept his need to himself, not being given to fuss and complaint.
Fourth, the recipient should be someone with a large family or disabled by illness or some other cause.
Fifth, the recipient should be a close relative, whether paternal or maternal.
Each of these points should therefore be taken into consideration, for they represent the desired qualities. Within each quality there are further gradations, so one ought to seek the highest .
If anyone can be found in whom all these qualities are combined, that is the greatest treasure and the supreme prize. If one does one's best and succeeds, one gets a double reward, but even if one fails, there is still a single reward for the effort.

NOTES
1. Abu Hamid al-Ghazali, Inner Dimensions of Islamic Worship.
2. "It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing." (2, 177)
3. Bukhari, Muslim.

Misconceptions

2009-08-12T12:46:00.000-07:00

Islam is the name of a way of life that the Creator wants us to follow. We avoid the word religion because in many non-Islamic societies, there is a separation of "religion and state." This separation is not recognised at all in Islam: the Creator is very much concerned with all that we do, including the political, social, economic, and other aspects of our society. Hence, Islam is a complete way of life.

The source of Islam is Allah swt, the Creator of everything known and unknown to us. He is One, and He is Unique. Allah has taught us about Islam via two mediums: the Qur'an and the Sunnah. Both the Qur'an and Sunnah were transmitted to us humanity, via the Messenger of Allah: Muhammad bin Abdullah, may the peace and blessings of Allah be upon him (saas). The Messenger of Allah was nothing more and nothing less than a mortal messenger of the immortal Creator.

The Qur'an is a book containing the literal Word of Allah. It was transmitted from Allah to an angel of His (Gabriel), and from the angel to the Messenger of Allah who delivered it to us. The Qur'an covers a wide variety of topics, including evidence to support its claim of being the Word of the Creator, stories of earlier generations, rules which humanity is asked to obey, and information about the Hereafter. The Qur'an claims that it is protected from change by other than Allah, and this is confirmed by its 1400 year history. The earliest copies and the latest copies are the same.

The Sunnah is the term used to describe how the Messenger of Allah (saas) lived his life. The Messenger's life is an example for all Muslims, or those who accept Islam, to follow. Whatever the Messenger (saas) did, said, or approved of is a source of Islam just as much as the Qur'an. The Messenger's role is not overemphasised: his life was dictated by what the Creator desired, and the Messenger did not add or subtract to Islam according to his own personal whim. His life was such that his wife called him "a walking Qur'an."

The Qur'an and Sunnah are the only two mediums by which Allah has directly taught us about Islam. This leads us to the following simple but critical principle:
If any man or woman engages in a belief or action which clearly contradicts the Qur'an or Sunnah, then that belief or action cannot be thought of as `Islamic'.
This rule applies whether the man or woman is Muslim or non-Muslim. Hence, we cannot equate Islam and the Muslims. Islam is the way of life; Muslims are people who claim to follow that way of life. A Muslim may claim to follow Islam, but be wrong. In the context of misconceptions, we can restate the above principle in a slightly different way:

Some misconceptions about Islam are due to the wrong beliefs and actions of Muslims, and others are due to a significant lack of understanding and false stereotyping by non-Muslims.

Misconception 1
Islam is `the religion of peace' because:
the Arabic word Islam is derived from the Arabic word "Al-Salaam" which means peace.

It might seem strange to think of this as a misconception, but in fact it is. The root word of Islam is "al-silm" which means "submission" or "surrender." It is understood to mean "submission to Allah." In spite of whatever noble intention has caused many a Muslim to claim that Islam is derived primarily from peace, this is not true. Allah says in the Qur'an (translated):

[2:136] Say (O Muslims): We believe in Allah and that which is revealed to us and that which was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and to Him we have surrendered. [Arabic "Muslimoon"]

A secondary root of Islam may be "Al-Salaam" (peace), however the text of the Qur'an makes it clear that Allah has clearly intended the focus of this way of life to be submission to Him. This entails submission to Him at all times, in times of peace, war, ease, or difficulty.

Misconception 2
In Islam, denial of human rights is OK because:
Islam is against pure democracy
Islam tolerates slavery

The misconception does not follow from the reasons given, and the reasons ignore a great deal of information.

As stated earlier, Islam is a complete way of life. Given this, it is not surprising that the Creator is concerned with the method which we choose to govern ourselves. The preeminent rule which the Islamic state must observe is stated in the Qur'an (translation follows):

[4:59] O you who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you do believe in Allah and the Last Day; That is best, and most suitable for final determination.

From this verse, it is clear that the state's obligation of obedience to the Creator is as important as the obedience of the individual. Hence, the Islamic state must derive its law from the Qur'an and Sunnah. This principle excludes certain choices from the Islamic state's options for political and economic systems, such as a pure democracy, unrestricted capitalism, communism, socialism, etc. For example, a pure democracy places the people above the Qur'an and Sunnah, and this is disobedience to the Creator. However, the best alternative to a pure democracy is a democracy that implements and enforces the Shari'ah (Islamic Law).

The Creator also states in the Qur'an (translated):
[42:36-38] So whatever thing you are given, that is only a provision of this world's life, and what is with Allah is better and more lasting for those who believe and rely on their Lord, and those who shun the great sins and indecencies, and whenever they are angry they forgive, and those who respond to their Lord and keep up prayer, and their rule is to take counsel among themselves, and who spend out of what We have given them.
Allah orders us in this verse to conduct our matters by taking counsel among ourselves, or by consulting each other. This is the methodology of the Islamic state, to consult one another, but to always keep the Qur'an and Sunnah paramount. Any law which contradicts the Qur'an or Sunnah is unlawful. This broad principle of consultation is certainly wide enough to encompass a form of government where all are heard - in fact, encouraged to be heard. The early Islamic states were of this form. The petty governments of many `Muslim countries' today do not apply this principle and in fact commit many crimes against the people.

As for slavery, Islam is unique among the `religions' in its close attention to the peaceful removal of this practice. Before the advent of Islam, slavery was widespread all over the world. The Messenger of Islam taught us that freeing slaves was a great deed in the sight of Allah. From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:

[3:46:693] Narrated Abu Huraira: The Prophet said, "Whoever frees a Muslim slave, Allah will save all the parts of his body from the (Hell) Fire as he has freed the body-parts of the slave." Said bin Marjana said that he narrated that Hadith to `Ali bin Al-Husain and he freed his slave for whom `Abdullah bin Ja'far had offered him ten thousand Dirhams or one-thousand Dinars.

Also from the Sunnah, specifically in the study of the Sunnah called Maliks' Muwatta, we find:
[38:9:15] Narrated Aisha Ummul Mu'minin: The Messenger of Allah, may Allah bless him and grant him peace, was asked what was the most excellent kind of slave to free. The Messenger of Allah, may Allah bless him and grant him peace, answered, "The most expensive and the most valuable to his master."

The Creator has also made it easy for slaves to gain their freedom. From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:

[3:46:704] Narrated Abu Huraira: The Prophet said, "Whoever frees his portion of a common slave should free the slave completely by paying the rest of his price from his money if he has enough money; otherwise the price of the slave is to be estimated and the slave is to be helped to work without hardship till he pays the rest of his price."

The condition of slavery is very different in Islam than the harsh conditions imposed by non-Muslims or disobedient Muslims. From the Sunnah, specifically in the study of the Sunnah called unan Abu Dawud, we find:

[41:4957] Narrated AbuHurayrah: The Prophet (saw) said: None of you must say: "My slave" (abdi) and "My slave-woman" (amati), and a slave must not say: "My lord" (rabbi or rabbati). The master (of a slave) should say: "My young man" (fataya) and "My young woman" (fatati), and a slave should say "My master" (sayyidi) and "My mistress" (sayyidati), for you are all (Allah's) slave and the Lord is Allah, Most High.

Also from the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:
[3:46:721] Narrated Al-Ma'rur bin Suwaid: I saw Abu Dhar Al-Ghifari wearing a cloak, and his slave, too, was wearing a cloak. We asked him about that (i.e. how both were wearing similar cloaks). He replied, "Once I abused a man and he complained of me to the Prophet. The Prophet asked me, `Did you abuse him by slighting his mother?' He added, `Your slaves are your brethren upon whom Allah has given you authority. So, if one has one's brethren under one's control, one should feed them with the like of what one eats and clothe them with the like of what one wears. You should not overburden them with what they cannot bear, and if you do so, help them (in their hard job)."

As a result of the teachings of Islam, slavery was almost completely eradicated from many areas of the Muslim world, peacefully and without bloodshed.

Misconception 3
In Islam, women are inferior to men because:
a man can marry up to 4 wives, a woman can marry only one man
a man's share of inheritance is bigger than a woman's
a man can marry a non-Muslim, a woman cannot
women must wear the veil

This widely held misconception does not remotely follow from the reasons given. The first and most important observation to make about the popular question "Are men and women equal?" is that it is a badly-formed, unanswerable question. The problem which many people conveniently ignore is that "equal" is not defined. This is a very critical point: the equality must be specified with respect to some measurable property. For example, women on average are superior to men if we ask who is shorter in height than the other ("Growth and Development", Encyclopaedia Britannica, 1992). Women are also superior on average if we ask whom do children bond to deeper, mothers or fathers. Women are also superior on average if we ask who has a tendency to socialize more. On the other hand, men are superior on average if we ask who is taller in height than the other. And so on: every question can be turned around, and more importantly these are properties which are irrelevant.

What then, is the really important property which we are worried about in terms of gender equality? Naturally, from the point of view of the Qur'an and Sunnah, the obvious important property is who is dearer to Allah, men or women? This question is emphatically answered in the Qur'an (translation),

[4:124] If any do deeds of righteousness - be they male or female - and have faith, they will enter Paradise, and not the least injustice will be done to them.
[33:35] For Muslim men and women, for believing men and women, for devout men and women, for truthful men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah's praise, for them has Allah prepared forgiveness and great reward.

The Qur'an and Sunnah repeat over and over again that Allah only favours one person over another based on that person's awareness, consciousness, fear, love, and hope of Allah (the Arabic word is difficult to translate: Taqwa). All other criteria are excluded: gender, ethnic group, country, ancestry, etc.
Given that Allah does not favor one gender over the other in His attention to us (and it helps to remember that Allah is neither male nor female), we can now address the differences between the genders in Islam. First, men and women are not the same as we know. The Creator states in the Qur'an (translation),

[3:36]...and the male is not like the female...
Men and women are different in their composition, and in their responsibilities under Islam. However, both are bound by obligations to one another, especially the following important one which must be understood in any discussion on men and women. From the Qur'an (translation),

[24:32] And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing.
In this verse, the Creator emphasizes that marriage is to be vigorously pursued by the Muslims: the state of being single is not to be maintained. With this in mind, we can begin to understand the four reasons cited above for the nonetheless erroneous conclusion.

Men and women are different in their responsibilities towards the families that they are strongly encouraged to set up. Women are not obligated to work, whereas men are obligated. The man must provide for the family, but the woman does not have to spend out of her money for it, though she gets a reward for doing so. Allah says in the Qur'an (translation),

[4:34] Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great.

From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:

[2:24:545] Narrated `Amr bin Al-Harith: Zainab, the wife of `Abdullah said, "I was in the Mosque and saw the Prophet (p.b.u.h) saying, `O women ! Give alms even from your ornaments.' " Zainab used to provide for `Abdullah and those orphans who were under her protection. So she said to `Abdullah, "Will you ask Allah's Apostle whether it will be sufficient for me to spend part of the Zakat on you and the orphans who are under my protection?" He replied "Will you yourself ask Allah's Apostle ?" (Zainab added): So I went to the Prophet and I saw there an Ansari woman who was standing at the door (of the Prophet ) with a similar problem as mine. Bilal passed by us and we asked him, `Ask the Prophet whether it is permissible for me to spend (the Zakat) on my husband and the orphans under my protection.' And we requested Bilal not to inform the Prophet about us. So Bilal went inside and asked the Prophet regarding our problem. The Prophet (p.b.u.h) asked, "Who are those two?" Bilal replied that she was Zainab. The Prophet said, "Which Zainab?" Bilal said, "The wife of `Adullah (bin Masud)." The Prophet said, "Yes, (it is sufficient for her) and she will receive a double rewards (for that): One for helping relatives, and the other for giving Zakat."

Given that husbands are obligated to provide for wives, and that marriage is a highly recommended goal of Islam, it is easy to see why women's inheritance share is half that of men. We note also that men are obligated to provide a suitable dowry to women on marriage. In fact, it is preferable at this point to speak in terms of husbands and wives instead of men and women. Allah says in the Qur'an (translation),

[4:4] And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result.

Allah says in the Qur'an (translation),

[2:228]...And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them...

This one degree in no way affects the position of the Creator in which He has stated that He does not hold women dearer to him than men, or vice versa. Rather it is simply a way of partitioning responsibilities in a household of two adults: someone must make the final decision on daily matters. As will be shown below in a section on a different misconception, though the final decision rests with the husband, it is through mutual consultation that decisions are best reached at.

While men are allowed to marry up to four wives, they are also commanded to meet the preconditions of being able to financially support them. They must also deal with each wife justly and fairly with respect to marital and economic obligations. Allah says in the Qur'an (translation),

[4:3] If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice.

Moreover, women are allowed to reject any marriage proposal made to her by prospective suitors, thus if she does not feel she can abide by the rules of the Qur'an and Sunnah if she marries a certain person, she can reject his proposal. While it is irrelevant to Islam, it is worthwhile to note that both Judaism and Christianity allow polygamy. The idea is not as foreign to the non-Muslims as is often claimed.
Finally, the wearing of the veil by women is also an illogical premise to claim that women are inferior to men. It is more appropriate to indict a society of female exploitation if it tolerates pornography rather than if it enforces the veil. Given that Allah is neither male nor female, given that He does not endear people to Himself based on their gender, given that the Creator cares about all of us male or female, given that the sexual and violent drive of men is stronger than that of women...given all this, it is illogical to cast a negative light on the following injunctions contained in the Qur'an (translation),

[33:59] O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not be annoyed...

[24:30-31] Say to the believing man that they should lower their gaze and guard their modesty; that will make for greater purity for them; and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands...

On this misconception, there is a great deal more to write, most of it showing how current practices in many Muslim lands go against what the Qur'an and Sunnah have ordained, lands in which women are treated as property (unIslamic), are not educated (unIslamic), are forbidden their economic rights (unIslamic), and more. On this point in particular, we encourage everyone to consult the Qur'an and Sunnah before incriminating Islam. Always remember that Islam is a complete way of life from the Creator, and that Muslims are people who claim to follow that way of life. A Muslim may claim to follow Islam, but be wrong.

Misconception 4
Islam is well-suited only to the Arabs because:
most Muslims are Arabs
the Qur'an is in Arabic

The first reason for this misconception is far from the truth. Of the more than one billion Muslims around the world, only 18% are Arab. The most populous Muslim country in the world is Indonesia. The second most populous Muslim country is Bangladesh. Neither of these countries is Arab.

Islam is the fastest growing major religion in the world (Encyclopaedia Britannica). It has adherents on all the populated continents, and is accessible to Arabs and non-Arabs alike. In the United States, Muslims are expected to become the largest religious minority around the turn of the century, outstripping the Jews.

The universal appeal of Islam to Arabs and non-Arabs comes in spite of the Qur'an being in Arabic. Allah states in the Qur'an that this way of life called Islam is for all people (translation follows),

[21:107] And We (Allah) have not sent you (Muhammad) but as a mercy to the worlds.

[34:28] We have not sent you but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin), but most men understand not.

Moreover, the Creator does not use the colour or mother tongue of people to judge them, be they Arab or not. Instead, it is the level of their awareness of Allah which is the criterion,

[49:13] O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)."

The choice of Arabic as the language of the Qur'an is explained very simply and clearly (translation follows),

[41:44] And if We (Allah) had made it a Qur'an in a foreign tongue, they would certainly have said: "Why have not its communications been made clear? What! a foreign (tongue) and an Arab!" Say: It is, to those who believe, a guidance and a healing; and (as for) those who do not believe, there is a heaviness in their ears and it is obscure to them; these shall be called to from a far-off place.

However, it is also important to emphasize that the Qur'an in its revealed form in Arabic is the literal Word of the Creator - but any translation is not. Each translation is more accurately called a translation of an interpretation, for every translator includes his or her own bias.

Misconception 5
Islam rejects Jesus because:
Jesus is not accepted as `the Son of God'

The Qur'an and Sunnah both teach us emphatically and without any doubt that the Creator considers the statement of the Trinity to be a great falsehood. The Qur'an states (translation):

[19:88-93] They say: "(Allah) the Most Merciful has begotten a son!" Indeed you have put forth a thing most monstrous! At it the skies are ready to burst, the earth to split asunder, and the mountains to fall down in utter ruin, that they should invoke a son for (Allah) the Most Merciful. For it is not consonant with the majesty of (Allah) the Most Merciful that He should beget a son: Not one of the beings in the heavens and the earth but must come to (Allah) the Most Merciful as a servant.

However, the misconception that Jesus is rejected does not follow from the reason given above. It is more precise to say that identifying Jesus as `the Son of God' is rejected. As a Messenger of Allah, Jesus is accorded the same honour that all the Messengers are given, as the following verse attests to (translation),

[2:136] Say (O Muslims): We believe in Allah and that which is revealed to us and that which was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and to Him we have surrendered. [Arabic "Muslimoon"]

Misconception 6
Islam orders the worship of a man because:
Muslims are also `Mohammedan's

Early non-Muslim quasi-researchers of Islam called it `Mohammedanism's, implying in some way that Muslims worshipped the Messenger of Allah (saas). Hence, the (false) basis for this misconception really emanates from non-Muslims. However, as was described above, a "Muslim" is "one who submits to Allah." The essence of Islam is pure monotheism. Allah says in the Qur'an (translated):

[112:1-4] Say: He is Allah, the One and Only; Allah, the One on whom all depend; He begets not, nor is He begotten. And there is none comparable to Him.
[3:144] Muhammad is no more than a messenger: many Were the messengers that passed away before him. If he died or were slain, will you then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.

From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:

[9:93:470] Narrated Mu'adh bin Jabal: The Prophet said, "O Mu'adh! Do you know what Allah's Right upon His slaves is?" I said, "Allah and His Apostle know best." The Prophet said, "To worship Him (Allah) Alone and to join none in worship with Him (Allah). Do you know what their right upon Him is?" I replied, "Allah and His Apostle know best." The Prophet said, "Not to punish them (if they do so)."
[4:55:654] Narrated `Umar: I heard the Prophet saying, "Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Apostle."

Misconception 7
Islam tolerates the killing of innocents because:
Muslims can be terrorists
Muslims engage in `holy wars' (jihad)
Islam spread by the sword
it has a harsh and cruel judicial system

This misconception is one of the most widely held misconceptions about Islam today. And yet in the Qur'an, the Creator unambiguously states (translation),

[17:33] Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand retaliation or to forgive): but let him not exceed bounds in the matter of taking life, for he is helped (by the Law)

Based on this verse, it is Islamically unlawful to murder anyone who is innocent of certain crimes. It is well to remember at this point the distinction made above between Qur'an and Sunnah, and the Muslims: only the Qur'an and Sunnah are guaranteed to be in accordance with what the Creator desires, whereas the Muslims may possibly deviate. Hence, if any Muslim kills an innocent person, that Muslim has committed a grave sin, and certainly the action cannot be claimed to have been done "in the name of Islam."

It should be clear, then, that "Muslim terrorist" is almost an oxymoron: by killing innocent people, a Muslim is committing an awesome sin, and Allah is Justice personified. This phrase is offensive and demeaning of Islam, and it should be avoided. It is hoped that as the general level of public awareness and understanding of Islam increases, people will keep "terrorism" and "Islam" separate from each other, not to be used in the same phrase.

Another reason advanced in support of the misconception is that the Creator has imposed `jihad' on us. The term "holy war" is from the time of the Crusades and originated in Europe as a rallying cry against the Muslims in Jerusalem. Jihad is an Arabic word meaning struggle, but in the context of many verses in the Qur'an, it carries the meaning of military struggle, or war. Allah gradually introduced the obligation of military struggle to the Muslim community at the time of the Messenger (saas). The first verse ever revealed in that connection is as follows (translation),

[22:39] Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them;

This verse lays down the precondition for all war in Islam: there must exist certain oppressive conditions on the people. The Creator unequivocally orders us to fight oppression and persecution, even at the expense of bloodshed as the following verse shows (translation),

[2:190-192] And fight in the cause of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits. And kill them wherever you find them, and drive them out from where they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque (in Makkah) until they fight with you in it, but if they do fight you, then slay them; such is the reward of the unbelievers. But if they desist, then surely Allah is Forgiving, Merciful. And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors.

As one might imagine, the method of military struggle has been clearly and extensively defined in the Qur'an and Sunnah. Since this subject is a huge one, we simply summarize part of it by noting that it is unlawful to kill women, children, the infirm, the old, and the innocent. From the Sunnah, specifically in the study of the Sunnah called Sahih Bukhari, we find:

[4:52:257] Narrated 'Abdullah: During some of the Ghazawat of the Prophet a woman was found killed. Allah's Apostle disapproved the killing of women and children.
A related misconception to jihad is often propagated by Muslims who say that "Jihad is only for self-defence of physical borders." The Qur'an and Sunnah refute this notion categorically. As the verses cited above show, jihad is obligatory wherever there is injustice, and Muslims need not acknowledge imaginary lines around the earth when it comes to upholding this obligation. The Messenger of Allah (saas) has also commented on this extensively in the Sunnah. From the study of the Sunnah called Sahih Bukhari, we find that,

[4:52:65] Narrated Abu Musa: A man came to the Prophet and asked, "A man fights for war booty; another fights for fame and a third fights for showing off; which of them fights in Allah's Cause?" The Prophet said, "He who fights that Allah's Word (i.e. Islam) should be superior, fights in Allah's Cause."

Hence, the Creator obligates us to fight wherever people are being grossly deprived of freely hearing or practicing the Message of Allah as contained in the Qur'an and Sunnah. Sayyed Qutb, a famous Muslim scholar eloquently discusses the notion of jihad and self-defence in his book Milestones,

"If we insist on calling Islamic jihad a defensive movement, then we must change the meaning of the word `defence and mean by it `defence of man' against all those elements which limit his freedom. These elements take the form of beliefs and concepts, as well as of political systems, based on economic, racial, or class distinction."

A third reason often cited for the misconception about Islam which says that this way of life tolerates the killing of innocents is that the judicial system of Islam is unnecessarily harsh. This reason is weak in two respects. First, it presupposes that human beings are more just and more merciful than the Creator, and therefore we can change the law. Second, it is often based on gross oversimplifications of Islamic law, such as saying "all thieves get their hands cut off."

The Qur'an and Sunnah make it clear that the law of retaliation (or equality) governs us for murder and physical injury, but forgiveness is better as the following verses from the Qur'an show (translation),

[2:178] O you who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement.

[42:40-43] The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loves not those who do wrong. But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame. The blame is only against those who oppress men and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a grievous penalty. And whoever is patient and forgiving, these most surely are actions due to courage.

The Creator ordained the law of retaliation on us knowing full well that we might question it. In many non-Muslim societies today, there are ongoing debates about the death penalty. In Islam, this discussion is moot: the Creator has decided the matter for us. He has however given us an interesting verse in the Qur'an which advises to consider the matter carefully if we want to understand it (translation follows),

[2:179] And there is life for you in (the law of) retaliation, O people of understanding, that you may guard yourselves.

Most people are also unaware of the stringent conditions which must be met for the law of retaliation to be applicable. The Sunnah is full of examples of the Messenger of Allah showing us when the law's preconditions were fulfilled. For example, a thief is only liable to lose his or her hand if the item stolen exceeds a certain value, and if it is proven that the item was taken from its normal resting place. Stealing food is not punishable by the loss of one's hand, and other items are exempt as well. This is just an example of how gingerly the law is applied in Islam.

Finally, another reason advanced for this prevalent misconception is that Islam `spread by the sword'. It should be clear by now that we must always distinguish between the Qur'an and Sunnah and the Muslims when it comes to determining what the Creator has asked of us. Allah has stated clearly in the Qur'an (translation),

[2:256] There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever rejects Satan (and what he calls to) and believes in Allah, he indeed has laid hold on the firmest handhold, which shall not break off, and Allah is Hearing, Knowing.

Hence, it is impossible to accept Islam under duress. Even if misguided Muslims were to try to `force' Islam somehow on others, it would not be accepted by the Creator based on this verse.

Historical arguments that try to demonstrate that Muslims did not `convert others by force' are actually secondary to the argument given above. However, it is worth noting that historically, Islam did spread by peaceful means. The Message of the Creator was conveyed to Africa and to southeast Asia by trading Muslims, and today the largest Muslim country in the world is Indonesia. The military expeditions that led to the conquest of large swathes of territory in Europe and central Asia were all marked by tolerance of other creeds and faith.

Again, it is important to remember that Allah declares it IMPOSSIBLE that Islam can be forced on a person, hence Muslims find it useless to try!

Misconception 8
Islam is intolerant of other religions because
the Qur'an condemns the other religions as false

The Creator has taught us in the Qur'an and Sunnah that all other `religions' and ways of life are unacceptable to Him if a person is aware of Islam. The Qur'an states (translation),

[3:85] And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers.

However, even though the Creator has clearly specified that no other way of life is acceptable to Him except Islam (i.e. submission to Him as embodied in the Qur'an and Sunnah), He has also commanded the Muslims to be tolerant of people who espouse other creeds. From the Sunnah, specifically in the study of the Sunnah called Al-Awsat by Al-Tabarani, we find regarding those non-Muslims living in the Islamic state,

The Messenger of Allah (saas) said, "One who kills a non-Muslim person under protection (Arabic: dhimmi) will not even smell the fragrance of Paradise."
Also from the Sunnah, specifically in a report from Al-Khatib, we find that the Messenger of Allah (saas) also said:

Whoever hurts a non-Muslim person under protection, I am his adversary, and I shall be an adversary to him on the Day of Resurrection.

In short, Islam is intolerant of false ideas, however it is tolerant of the people who hold to those ideas. One historical example of Muslims living up to the standard of Islam can be found from the time of the Spanish Inquisition. During that disaster sprung by misguided Catholics, some Spanish Jews fled to Muslim Turkey and to this day, there is a community of Spanish-speaking Jews in Turkey. Another example may be found during one of the Crusader invasions from Western Europe. Some of the the Catholic Western European knights were so likely to rape, murder, and pillage the Jews and Orthodox Christians, that when the Muslims won, they were treated as a liberating force by those non-Muslims.

Misconception 9
Islam is a racist, afro-centric cult because:
Nation of Islam espouses the superiority of the black man
The Nation of Islam recognizes God as a black man

One of the great misconceptions of the twentieth century is that the so-called `Nation of Islam' is a Muslim community, or more precisely: a community which submits to Allah by following the Qur'an and Sunnah. The `Nation of Islam' is a man-made way of life which borrowed some elements of Islam and then mixed them with a large number of inventions and lies to reach their present doctrines.

It suffices to point out the `Nation of Islam's deviation in two areas. First, they reject the essence of Islam by concocting a story wherein the Creator takes the form of a black man. From their on-line publications, we find that the `Nation of Islam' believes in ...one God (Allah) and that Allah (God) appeared in the Person of Master W. Fard Muhammad, July, 1930; the long awaited `Messiah' of the Christians and the `Mahdi' of the Muslims...

However, the Creator states in the Qur'an (translation),

[6:103] No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things.

The `Nation of Islam' also claims that white men are `devils', and that black people are in general superior to all other races. However, from the Sunnah, specifically in the Messenger of Allah's farewell sermon, we find the Messenger (pbuh) saying:
All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over a white - except by piety and good action.

There are many other beliefs which the `Nation of Islam' holds which take it outside of Islam. It is interesting to note that in the mid-1970's, the overwhelming majority of the group realized its errors and converted to true Islam. There is, however, a splinter group which remains active today.

Misconception 10
Islam produces a lazy, uneducated society because:
all things come from God, and so fatalism is OK
modern technology and science are condemned

The reasons given for this misconception are false, and the misconception itself is actually refuted directly by the Qur'an and Sunnah. While it is true that the Creator is the source of everything to us, it is not true that this can be used as an excuse for humanity to hide behind as the following verses from the Qur'an state (translation),

[16:35] The worshippers of false gods say: "If Allah had so willed, we should not have worshipped anything but Him - neither we nor our fathers,- nor should we have prescribed prohibitions other than His." So did those who went before them. But what is the mission of messengers but to preach the Clear Message?

[43:20] They (the idolators) say, "If it had been the will of (Allah) the Most Merciful, we should not have worshipped such (deities)!" Of that they have no knowledge: they do nothing but lie!

Allah has taught us via the Qur'an and Sunnah that we all have a certain amount of free will. This free will must be exercised properly in accordance with the Qur'an and Sunnah to please the Creator. This is plenty of motivation for all Muslims to push themselves to be the most knowledgeable, effective Muslims they can be. If Muslim societies today are not meeting their potential, it is surely not due to their knowledge of Islam, rather it is their ignorance of this way of life. The importance of seeking knowledge and working are made clear in the Sunnah.

From the Sunnah, specifically in the study of the Sunnah called Sunan Abu-Dawud, we find:
[9:1637] Narrated Anas ibn Malik: A man of the Ansar came to the Prophet (pbuh) and begged from him.
He (the Prophet) asked: Have you nothing in your house? He replied: Yes, a piece of cloth, a part of which we wear and a part of which we spread (on the ground), and a wooden bowl from which we drink water.
He said: Bring them to me. He then brought these articles to him and he (the Prophet) took them in his hands and asked: Who will buy these? A man said: I shall buy them for one dirham. He said twice or thrice: Who will offer more than one dirham? A man said: I shall buy them for two dirhams.
He gave these to him and took the two dirhams and, giving them to the Ansari, he said: Buy food with one of them and hand it to your family, and buy an axe and bring it to me. He then brought it to him. The Apostle of Allah (pbuh) fixed a handle on it with his own hands and said: Go, gather firewood and sell it, and do not let me see you for a fortnight. The man went away and gathered firewood and sold it. When he had earned ten dirhams, he came to him and bought a garment with some of them and food with the others.

The Apostle of Allah (pbuh) then said: This is better for you than that begging should come as a spot on your face on the Day of Judgment. Begging is right only for three people: one who is in grinding poverty, one who is seriously in debt, or one who is responsible for compensation and finds it difficult to pay.

Also from the Sunnah, specifically in the study of the Sunnah called Sunan Ibn Majah, we find that the Messenger of Allah said:
Seeking knowledge is a duty upon every Muslim.

Knowledge of the Qur'an and Sunnah are clearly the best types of knowledge, and knowledge which benefits humanity is good as well. The Qur'an and Sunnah do not condemn the study of this earth and in fact the Creator encourages us to investigate the world we live in according to the following verse from the Qur'an (translation),
[3:190-191] Behold! in the creation of the heavens and the earth, and the alternation of night and day, there are indeed Signs for people of understanding. People who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): "Our Lord! not for nothing have You created (all) this! Glory to You! Give us salvation from the penalty of the Fire."

And Allah knows best.

Credit Crunch

2009-08-05T10:21:00.000-07:00

Allah (swt) says:“You are the best of the nation raised up for mankind because you enjoin what is right and forbid the wrong and believe in Allah” [Al-Imran 3:110]

Allah (swt) has blessed us as being the best nation raised up from humanity because we enjoin the good and forbid the evil – we need to realise our responsibility of speaking our against the evil and injustice that we see globally today. One of these great evils we see around us is the economic injustice and oppression caused the world over by the current capitalist world order
The current financial crisis has seriously eroded confidence in the Western world and has exposed the free market. However the Western world when looking at alternatives only see remnants of Socialism or some state intervention in economy as feasible and workable systems. It is also this reason that allows free market ideologues to continue citing more regulation, transparency i.e. more capitalism with some tinkering as solutions. I recall a discussion with one of my economis friend where I put forward the ills of Capitalism, after debating the points exhaustively he said, ‘Capitalism is the best of the worst’. I then went on to explain the Islamic economic system as an alternative, it became obvious that he had never considered Islam as having any alternative nor had studied it.

This crisis represents an opportunity for all Muslims to present the Islamic economic system as an alternative. We have to realise to consider that when Marx wrote his theories of Communism in the 1800’s whilst sitting in Britain, his ideas although many people disagreed with them were seen as a viable alternative, this is why Lenin later took up these ideas, formed a party based upon them and they were eventually embodied in a state. This occurred even though these were new theories that had no history of implementation. We have to then consider that unlike Marx who denied the existence of Allah and whose ideas were disproved by the clear reality of the failure of Communism, we have the truth from Allah (swt) and also have a history of the implementation of Islam.

Therefore today it is vital for us to present Islam as an alternative. It is important to show Islamic economics as much more then Islamic finance and Banking. What is known as Islamic banking and Islamic finance is about individuals or groups attempting to generate profits in the current system without breaking the shariah rules such as the prohibition of Riba. However today I’m going to focus on the Islamic economic system as a whole which is much wider than this and is the true alternative to the Capitalist system

Although no Islamic state exists today, we have the economic system of Islam derived from the Quran and the Sunnah and over a thousand years of history of its implementation. Based upon this we must initiate thinking amongst the ‘left’ and the right’ and to demonstrate to them how Islam is not just a religion like the others but is a comprehensive ideology able to deal with the current crisis’s that humanity is faced with.

The Islamic economic system: Of course in a short talk such as this it is not possible to go through the entire Islamic economic system in detail, I aim to cover its key aspects especially in relation to how an Islamic system holds the key to solving the current financial crisis.
As any economic student would learn in their first economics lesson, we have to start with the definition of the economic problem which is the fundamental view of the economy. In Capitalism they believe that there is unlimited wants and limited resources therefore the focus of the economy should be production, so they believe in producing more and more for people to consume. This has also come be known as ‘trickle down economics’ where the focus is on increasing the size of the cake, believing that it will somehow trickle down into the bellies of the hungry.

This is why they have so much emphasis on the GDP (Gross Domestic Product) or GNP (Gross National Product). This is why we saw the BJP talking about ‘India shining’ when the GNP had increased, even if that increase was in the bank accounts of the corporate’s and not reaching the common man

Islam focuses on the distribution of wealth not just the production: Islam views the economic problem in a radically different way than Capitalism and Socialism. Islam focuses on the distribution of wealth not just the production. The problem of poverty will not be solved by producing more and more for the rich to consume rather it will be solved by ensuring that basic needs of every individual are satisfied completely. There are enough resources in the world to satisfy the basic needs of everyone

Islam looks at every individual by himself rather than the total of individuals who live in the country. It looks at him as a human being first, who needs to satisfy all of his basic needs completely. Then it looks to him in his capacity as a particular individual, to enable him to satisfy his luxuries as much as possible.

All basic needs guaranteed:The Ahkam Shari’ah have secured the satisfaction of all of the basic needs (food, clothing and housing) completely, for every citizen of the Islamic State (Khilafah).
The Prophet (saw) said, “The Son of Adam has no better right than that he would have a house wherein he may live, a piece of clothing whereby he may hide his nakedness and a piece of bread and some water” [Tirmidhi]

The Islamic state has a duty to provide for those who cannot provide for themselves or whose families cannot provide for them

Umar ibn Abdul-Aziz, the famous Khalifah, wrote to his agent in Basra, Iraq, ‘Search for the people of the covenant in your area who may have grown old, and are unable to earn, and provide them with regular stipends from the treasury to take care of their needs.’ [Abu Ubayd, al-Amwaal, p. 805]

The Islamic state used to have public baths, Musafir Khana’s where travellers could stay for free and even open kitchens – e.g. in Bosnia during the Ottoman Khilafah period there were open kitchens where the poor could go and eat for free

The first organised hospital was built under Islamic rule in Cairo in 872CE. The Ahmad ibn Tulun Hospital treated and gave free medicine to all patients. It provided separate bath houses for men and women, a rich library and a section for the insane. Patients deposited their street clothes with the hospital authorities for safe keeping, before donning special ward clothes and being assigned to their beds. Each patient would also have his or her own medical record.

Circulation of wealth is a duty: Allah (swt) emphasises that the wealth should not circulate amongst the few, He (swt) says referring to wealth:“That it does not become a commodity between the rich among you.” [TMQ Al-Hashr: 7]

Islam has made the circulation of wealth between all citizens an obligation, and it has forbidden the restriction of such circulation to a certain group of people to the exclusion of others.
Hoarding/monopolizing goods is forbidden. Producers or retailers cannot hoard or monopolize goods in order to cause the price to rise. This is based on the ahadith: “The Messenger of Allah (saw) forbade that a foodstuff be monopolized.” [Athram] and “Whoever monopolized is a wrongdoer.” [Muslim].

Prohibition of Ribah – encouragement of investment: The abolition of all interest based contracts, to be replaced by contracts which share returns and risks.

Allah (swt) says: “Allah has permitted trade and forbidden (all) interest.” [TMQ Al-Baqarah: 275]

The prohibition of Ribah (usury/interest) encourages people not to just save their money in a bank waiting for the interest – rather if there will be 2.5% Zakah charged on their unused wealth – this encourages people to spend and invest which generates economic activity and is healthy for the economy. The more spending and investment, the more jobs are created and more wealth is circulated.

I want to touch briefly here about the concept of loans and Ribah – people don’t realise the exploitative nature of Ribah. In Islam loans are given for ethical reasons with the intention of achieving a reward from Allah. The Prophet (saw) said: “Every loan is a sadaqah”. In capitalism the one who gives the loan, shares the profit but not the loss, this is very unfair and unjust. In Islam if you want to share the profit then you must share the loss also – this is the model of Partnerships or company structures in Islam. Like Mudharabah - where someone invests and the other person works and they share the profit and loss. Islam has an equity based system when both sides share the risk and the reward is fair unlike the oppressive Ribah based system
Today interest based debts are crippling people and entire nations. Ali (ra), the cousin of Allah’s messenger, pointed out regarding the pre-Islamic age: “We withstood the weight of the Iron, the Stone and the Lash, but we could not endure the weight of debt.”

The Islamic economy is real and Islam prohibits the current form of financial markets:
The Islamic economy is based upon wealth generation where participants partake in investment, employment and trade in the real economy. Islam does not have a dual economy where the real economy operates alongside a financial sector. The Islamic economy focuses all participants on the real economy, through employment, company profits, utilisation of land (agriculture) and manufacturing, wealth is generated in only one sector. This brings the huge benefit of wealth only circulating in one sector - the real economy, where all can participate.

The Islamic system does not recognise the financial markets in their current form. One is able to purchase shares and transfer them without actually partaking in the running of the underlying company that the shares are meant to represent. In Islam ownership is a direct role in a company and not just a share certificate which in effect the stock market allows to be traded and re-traded. It is this ability to not have a direct role in a company that allows excessive speculation. The financial markets are different to the real economy of goods and services. As the first speaker pointed out this is in fact one of the root problems of Capitalism, the size of the world’s stock markets are estimated at $51 trillion, the world derivative markets are valued at $480 trillion, 30 times the size of the US economy and 12 times the size of the world economy!
There are many reasons as to why Public Limited Companies (PLC’s) stock markets are haram in Islam. One of the key reasons being the issue of liability. The public limited company system gives the public company a distinct quality of limited liability, aimed at protecting major capitalists and businessmen in case the company fails and incurs losses, in which case, those who have claims against it would not be able to demand from its investors any compensation no matter how large the personal assets of the investors are. The financial claims are only confined to what is left in the company in terms of assets. This system is contradictory to Shari’ah in every aspect. The Shari’ah rule obliges all to repay debts in full to the rightful owners, and it is forbidden to cut anything from them.

Al-Bukhari reported on the authority of Abu Hurayrah that the Messenger of Allah (saw) said: “He who takes money from people with the intention of paying it back Allah will pay on his behalf, and he who takes it with the intention to waste it Allah will waste him.”

Ahmed also reported on the authority of Abu Hurayrah who said: The Messenger of Allah (saw) said: “You shall return the rights to their rightful owners on the Day of Judgement, even the ewe with no horns will get even with the ewe with horns by butting it back.”

Hence, the Messenger of Allah (saw) has confirmed the obligation of fulfiling one’s rights in full in temporal life, and if one does not he will do so on the Day of Judgement. This serves as a warning for those who devour people’s rights.

Islam has its own company structures, there are 5 types which are all related to real partnerships between body and capital. These are Al-’Inan (equal), Al-Abdan (bodies), Al-Mudharaba (two or more), Al-Wujooh (faces) and Al-Mufawadha (negotiation)
Ad-Daraqutni narrated from Abu Hurairah that the Prophet (SAW) said: “The Supreme said I am the third of the two partners as long as one of them does not betray his companion. If he betrayed, I would withdraw from them.”

Islam is against monopolies and encourages competition: Public Limited Companies (PLC) stock market companies are able to amass huge amounts of wealth today, to the extent that some companies have more wealth than some countries. In an Islamic system this could not happen due to the prohibition of PLC’s who are able to generate this wealth by issuing shares to the public. This has a positive impact on the economy, as huge companies are able to become monopolies, duopolies or oligopolies which are able to dominate the market place such as Microsoft, Coca-Cola and Pepsi. Even Capitalist agree that monopolies are negative externalities and Adam Smith, the founding father of Capitalism dreamed of an economy with perfect competition an ideal which they can never achieve due to the free market itself. However the Islamic economic system leads to this as by applying its rules it would lead to small to medium companies competing with each other in every market which is healthy for the economy as competition decreases the price and increases quality.

Example: Why should 3 companies dominate the entire soft drinks market in the world as is today? They completely dominate the market, have enough wealth to buy out any competitors like Coke did with ‘Thumbs Up’ in India. Monopolies have the power to sell lower grade goods to the market without us having any choice, we all remember the Pesticide scandal that took place here.

It is prohibited to sell what you don’t have:Unlike today where we see short selling or forward selling, where people sell what they don’t yet own.

Islam makes it a requirement for traders to own currencies, instruments and commodities before selling them. It is narrated from Hakeem bin Hazam (ra) who said: “I said: O Messenger of Allah, there comes to me a man asking me to sell what I do not have to sell then I buy if from the market. He said: Do not sell what you do not have” [Ahmad]

Islam neither believes in a free market nor a command economy

The Islamic economic system is neither Capitalist where the market is left free to lead to the disasters that we are seeing nor Communist where everything is owned and controlled by the state. Islam distinguishes between public property, state property and private property. Islam forbids the private ownership of the large resources such as the Oil and Gas that we see the Western companies fighting over in the Muslim world.

The Prophet (saw) said:“People share in three things, fire, water and the green pastures” reported by Abu Dawud. Anas reported from Ibn Abbas adding “and its price is forbidden”.
In addition to this the Prophet (saw) used to take back lands from people if he found they contained vast resources such as a salt mine.

The huge revenue generated by public resources such as Oil and Gas in an Islamic state be utilised for the benefit of the public and not for the personal interests of the rulers who siphon off the money into their swiss bank accounts and spend it for their own pleasure as we see the rulers of the Gulf doing today. The Prophet (saw) said: “The Imam is a shepard and he is responsible.” [Bukhari, Ahmad, Bayhaqi]

The Gold & Silver standard for currency:As the brother has explained in the first talk, today’s currency is fl'at currency backed by no real assets, only backed by confidence. This is the reason we have increasing inflation the world over. Islam solves this problem as the basis of the currency in Islam is Gold & Silver, the currency is backed by and is interchangeable with it.
The Prophet (saw) established the basis of the Islamic currency, the Dirham and the Dinar upon these tangible things which hold real value and retain value. The Islamic rules have been set in the Qur'an and Sunnah in terms of Gold and Silver such as the Nisab of Zakah.

It is allowed to have paper notes as long as they are backed by Gold and Silver. So in the Islamic state you can go to the Bayt-ul-Maal and exchange the paper notes. Therefore inflation is eliminated as the value of gold and silver are stable. The Islamic state cannot just simply print money as they do today without any asset backing, or create money out of thin air! In fact due to the current inflation and financial crisis we can see people are turning to buying gold instead of putting their money in stocks as they know it has a real value.

Conclusion: As you would have realised the key aspects of the economic system I highlighted are much more than the current Islamic banking or Islamic finance and it should be clear that this system cannot be implemented without a true Islamic state which rules by the Shariah and unlike the Muslim world today is a truly independent state and not an agent of the West.
Instead of turning to billions of dollars of bailouts where the US and UK are spending tax payers money in order to save their collapsing financial system, people should realise that Islam offers the world a practical alternative. The next speaker will elaborate on the importance of taking the Islamic system as a whole and not separating the economic system of Islam from the other systems such as ruling or punishment.

Even many non-Muslim thinkers have recognised the progress and development that was achieved under Islamic rule in history in all fields of science and technology.

Phillip Hitti in ‘Short History of the Arabs’ says, “During all the first part of the Middle Ages, no other people made as important a contribution to human progress as did the Arabs, if we take this term to mean all those whose mother-tongue was Arabic, and not merely those living in the Arabian peninsula. For centuries, Arabic was the language of learning, culture and intellectual progress for the whole of the civilized world with the exception of the Far East. From the 9th to the 12th century there were more philosophical, medical, historical, religious, astronomical and geographical works written in Arabic than in any other human tongue.”

The Islamic system has come for the whole of humanity: “And We have sent you (O Muhammad SAW) not but as a mercy for the ‘Alamîn.” [TMQ 21:107]

It is a system not thought up by the minds of men, rather it is from the creator of humankind Allah (swt) and it is the perfect system for humanity. Let us all work to re-establish this system once again.

Hasan al Basri narrated that Allah’s Messenger (saw) said: “He whom death overtakes while he is engaged in acquiring knowledge with a view to reviving Islam with the help of it, there will be one degree between him and the Prophets in Paradise.” [Al-Tirmidhi]

And Allah knows besr.

Dream

2009-08-04T11:59:00.000-07:00

As I was on the tube this afternoon (getting cooked alive!), I did feel pretty please with myself.... I was doing my sudoko and realised that it has been months since I stopped reading my horoscopes... Well after a looooong debate with myself. I used to always read them telling myself I don't believe it but just wanted to read them for fun.

In order to have something as a start, I thought to cover something about dreams in Islam and felt to share my recent reading on this. But prior to that and in continuation of my reading the horoscopes, I remembered one very important thing I had learnt from the Quran. It says there are three types of people in the world. The Believer the Disbeliever and the Hypocrite.
So after a very long time I decided I must stop and this was the best way for me to do it. I put the article in and after that day have never read them again... I will never be a disbeliever but I definitely don't want to be a hypocrite! Nothings easy at first but slowly slowly we can all change bad habits... Anyway nothing in the papers is ever true anyway!
So this is an interesting read that I recently read and shared my thoughts with many in an Inter-Faith seminar....

Dreams are of three types:Rahmaani (those that come from Allah)Nafsaani (psychological, they come from within a person)Shaytaani (those that come from the Shaytaan).

The Prophet (peace and blessings of Allah be upon him) said: “Dreams are of three types: a dream from Allah, a dream which causes distress and which comes from the Shaytaan, and a dream which comesfrom what a person thinks about when he is awake, and he sees it when he is asleep.” (al-Bukhaari, 6499; Muslim, 4200)

The dreams of the Prophets are wahy (revelation) for they are protected from the Shaytaan. The Ummah is agreed upon this. This is why Ibrahim set out to fulfil the command of Allah to sacrifice his son Ismaa'eel when he saw that in a dream; may peace be upon them both. The dreams of people other than the Prophets are to be examined in the light of the clear Wahy [i.e., the Qur'an and Sunnah].

If they are in accordance with the Qur'aan and Sunnah, all well and good.

Whoever wants to have true dreams should strive to speak honestly, eat halaal food, adhere to the commandments of shari'ah, avoid that which Allah and His Messenger (pbuh) have forbidden, sleep in a state ofcomplete purity facing the Qiblah, and remember Allah until he feels his eyelids drooping. If he does all this, then his dreams can hardly be untrue.

The most truthful of dreams are those that are seen at the time of suhoor [just before dawn], for this is the time when Allah descends and when mercy and forgiveness are close Al-Haafiz ibn Hajar said: All dreams are either of two types:
True dreams. These are the dreams of the Prophets and of the righteous people who follow them. They may also happen to other people, but this is very rare, such as the dream of the kaafir king which wasinterpreted for him by Yusuf (peace be upon him). True dreams are those which come true in real life as they were seen in the dream.

Mixed up false dreams, which warn of something. These are of different types:
A. games of the Shaytaan to make a person distressed, such as when he sees his head cut off and he is following it, or he sees himself falling into a crisis and cannot find anyone to save him from it, andso on.B. When he sees some of the angels telling him to do something forbidden, or other things that cannot possibly make sense.C. When he sees something that happens to him in real life, or he wishes it would happen, and he sees it very realistically in his dream; or he see what usually happens to him when he is awake or whatreflects his mood. These dreams usually speak of the future or the present, rarely of the past. See: Fath al-Baari , 12/352-354

Abu Sa'eed al-Khudri (may Allah be pleased with him) said: the Prophet (peace and blessings of Allah be upon him) said:

“If any one of you sees a dream that he likes, this is from Allah, so let him praise Allah for it and talk about it to others. If he sees other than that, a dream that he dislikes, this is from the Shaytaan,so let him seek refuge with Allahfrom its evil and not mention it to anyone, for it will not harm him.” (Narrated by al-Bukhaari, 6584, and Muslim, 5862).

Ibn Hajar said: to sum up what has been said about good dreams, we may say three things:
1. A person should praise Allahfor the good dream2. He should feel happy about it3. He should talk about it to those whom he loves but not to those whom he dislikes.

To sum up what has been said about bad dreams, we may say four things:1. He should seek refuge with Allahfrom the evil of the dream2. He should seek refuge with Allahfrom the evil of the Shaytaan3. He should spit to his left three times when he wakes up4. He should not mention it to anyone at all.

Know that the interpretation of dreams falls into various categories. Dreams may be interpreted in the light of the Qur'aan or in the light of the Sunnah, or by means of the proverbs that are current amongpeople, or by names and metaphors, or in terms of opposites.

And Allah knows best

Cleanliness

2009-08-02T03:31:00.000-07:00

Health is a common theme in most cultures. The most common percept of health is the “absence of disease".

During past few decades, there has been a reawakening that health is a fundamental human right and a world wide social goal; that it is essential to the satisfaction of basic human needs and to an improved quality of life; and that is to be attained by all people.

The widely accepted definition of health is that given by the WHO (1948):“Health is a state of complete physical, mental and social well being and not merely an absence of disease or infirmity”.

Health is multidimensional. The WHO definition envisages three specific dimensions: the physical, the mental and the social.

Many more dimensions may be cited, e.g. spiritual, emotional, vocational and political. Proponents of holistic health believe that the time has come to give serious consideration to the spiritual dimension and to the role it plays in health and disease.

Spiritual health in this context refers to that part of the individual which reaches out and strives for a meta physical purpose of life. It includes integrity, principles and ethics, the purpose in life, commitment to some higher being and belief in concepts that are not subject to “state of the art ".

A Muslim’s quest for good health is in conformity with his salvation in the life hereafter, as much as for the enjoyment of life in this world. Qur’an is explicit in this matter and states:“O you who believe! Fear Allah, and let every soul look to what it sends forward for the morrow. And fear Allah; Allah is Aware of what you do. And be not as those who forgot Allah, so He caused them to forget their own souls. They are the transgressors”(59:18-19)

We should not forget our responsibilities towards our own bodies which have been given to us as a trust. We will be questioned if we do not keep the trust. We must know about health, health care and diseases.

Qur’an is primarily a programme that concerns man’s road to spiritual, mental and physical well being. Qur’an also directs man’s attention to the science of creation and urges him to explore and discover that which was made subservient to him.

The holy Qur’an says “Do you not see that Allah has made subservient to you everything in the heavens and the earth and has made his bounty flow to you in exceeding measure: seen and unseen”

The Holy Qur’an lays down basic observances for the preservation of individual and social health through teaching cleanliness, exercise and nutrition.

The health of the body is one of the favours Allah bestows upon human being, and He asks them to look after it. Allah says: “Eat and drink and be not prodigal”(7:31). This is a directive to people to take food and drink sufficient for the body’s needs but not to take more, for that would not be conducive to good health.

The messenger of Allah (p.b.u.h) has said:“The strong believer is better and more loved by Allah than the weaker one” narrated by Muslim and Ahmad.“The most beloved by Allah of things He is asked to grant is (Al-aafiyah) good health (Tirmidi).

Disease is just opposite to health i.e, any deviation from normal functioning or state of complete physical or mental well being. The term Disease literally means” without ease” (uneasiness)-dis-ease, the opposite of ease-when something is wrong with bodily function.

Many verses of the Qur’an and prophetic traditions contain spiritual and material methods for treating many psychological and physical diseases. Allah stated in Qur’an“And we reveal of the Qur’an that which is healing and a mercy for believers”. (Al-Isra)The prophet, may peace and blessings of Allah be on him said:” what ever a disease that may be, Allah has created a medication for it, regardless of the fact that some may come to know what this medication is and other may not”.

The prophet permitted Muslims to use all kinds of medicines except that which contains unlawful elements. In addition to hygienic problems, Islamic methods in the field of nutrition, housing, public nutrition, public health and personal hygiene is stressed. The science of health, which embraces all factors which contributes healthful living, is called Hygiene, has got two main aspects, Personal hygiene, Environmental Hygiene.

According to the experts of the present time the aim of personal hygiene is to promote standards of personal cleanliness within the setting of the conditions where people live. Personal hygiene includes bathing, clothing, washing hands and toilet, care of feet, nails and teeth, spitting, coughing, sneezing, personal appearance and inculcation of clean habits in the young, Training in personal hygiene should begin at a very early age and must be carried through school age.

These are the teachings of the modern time but let us examine in Islamic point of view about hygiene. Cleanliness is part of Imaan (faith) as stated in Bukhari, and Allah is pure and He loves purity (Muslim). These are two hadith of the prophet to show the importance of cleanliness to a Muslim.The noble soul can reside only in a clean body. Only by maintaining the outer cleanliness, one can obtain inner purity. It is this inner purity of Heart which Allah looks for and which is the seat of His remembrance. Hence, it is imperative for a man to keep clean within and without.

The Qur’an and hadith amply guide us. The prophet (pbuh) said, “Neither the prayer are accepted without purification, nor charity accepted out of the ill-gotten (wealth)”.Coming to different aspects of personal hygiene, lets examine them with an Islamic perspective.

Washing hands: Islam obligated ablution before offering prayer more than 1400 years ago which shows humanity how to be protected from infectious diseases by a thorough washing of the exposed body part five times a day. Islam is the only religion that requires its believers to follow certain hygienic procedures that safeguard the human from infectious diseases.The holy Qur’an attaches great importance to personal and environmental cleanliness:“Oh you who believe! When you prepare for prayers, wash your face; wash your hands and arms unto elbow. Rub your heads with water and wash your feet to the ankles…”. (5: 6)This is the ablution we are supposed to perform at least five times a day. Obviously, if the hands would be cleaned so many times a day; there would be very little chance of germs to remain on or being transferred by human hands.Performing ablution has many steps and one of them is washing hands. Having the intention to purify oneself for the sake of Allah and in accordance with Sunnah starts this religious formality.

Washing mouth: After washing the hands a Muslim is supposed to wash his mouth 3 times by gargling. Mouth is an ideal location for micro organisms and it is the main entry point for infections as it is through mouth that micro organisms reach the stomach and respiratory tract.Three different types of micro organisms cause throat infections, viral, bacterial and fungal. To protect the throat against infections, the mouth should be washed with gargling motions so that water reaches the throat. This is the area where most of the dust particles accumulate. By washing five times a day, all the dust and harmful organisms can be eliminated, thereby protecting the individual against infection. In addition, brushing of teeth before prayer is Sunnah. Prophet said “your mouth is the pathways of the Qur’an, so make them fragrant” (Bukhari).He also said, “Had it not been difficult for my followers, I would have ordered them to use tooth stick before every prayer”. This emphasises the importance placed on oral cleanliness.

Washing the face: The next stage is to wash the face from forehead to the chin, including the cleaning and massaging of eyes. Washing the face increases the circulation, cleans the eyes and all dust particles deposited on the face.Likewise, sweat on the face is also removed. If face is not washed frequently it may harm the skin by providing opportunity for bacteria to grow and to cause skin infection.Frequently washing the face, as in ablution, eliminates the chances for wrinkling of the skin and keeps the skin smooth, even at old age.

Washing arms: Washing both arms up to the elbows is the next stage which ensures sweat and sebaceous gland secretion with dust particles near the hair follicles is removed to prevent any possible infection.

Massaging the head: The next stage is wiping the head, back of neck, grooves of pinna (auricle) of the ear and its back. The grooves and hairs are ideal site for the setting of dust particles. Cleaning the neck helps in preventing itching due to dust and remove secretion which can possibly cause skin allergy.

Washing feet: Washing the feet up to the ankles is the last stage in performing ablution including webs between the toes since these are the areas where sweating and fatty secretions are predominant, which cause offensive door. Fungus infection may develop athlete’s foot, a skin disease.

Taking Bath: Bathing is not just a routine but it has a real sense of cleanliness of the body. There are clear-cut guidelines for bathing.According to the practice of the prophet (pbuh) the correct manner of performing bath (Ghusl) is:
• Wash both hands three times.
• Wash the private areas.
• Make a complete ablution.
• Rub water through one’s hair three times, letting the water reach down the roots of the hair.
• Pour water over the entire body, beginning with the right side, then to left, washing the armpits, inside the ears, inside the nasal cavity, inside the toes and whatever part of the body can be easily rubbed. A woman takes bath just as a man does, except that if she has plaited hair she does not have to undo it, provided the water can reach the roots of her hair.The habit of bathing differs from place to place, depending on the climatic conditions from once a day to once a week.

However, while in a state of ritual impurity (Janabat) following sexual intercourse, bath (ghusl) becomes an absolute necessity in Islam. It is also necessary following menstruation and postnatal period (Haid and Nifas).

Cleanliness is so much important in Islam that in the very second revelation of Qur’an, Sura Al-Mudathir, the Holy prophet (pbuh) was emphatically asked to maintain cleanliness.Muslims are properly guided in the use of toilet as well. It is imperative to use water to cleanse oneself after answering the nature’s call, not using toilet paper alone.Hazrat Ayesha said, “The right hand used by Allah’s messenger (pbuh) for his ablution and for taking food and his left hand was used in the toilet”. It must be understood that Islam considers unclean even a drop of urine falling on the garment. It also must be noted that the ano-genital infection rate is very high among people who use tissue paper for cleaning instead of water.

Clipping of finger and toenails is one of the sacred Sunnah of the noble prophet. The dirt that accumulates under the nail tips has to be removed as it is unhealthy, unhygienic and may become a source of infection. Periodic clipping helps in keeping the fingers and toes neat and tidy, as much as it prevents infection. The prophet used to clip his nails on Thursday or Friday.In man’s clothing and adornment Islam takes into serious consideration the principle of decency, modesty, chastity, cleanliness and manliness.Anything in clothing or adornment incompatible with the attainment, maintenance and development of these equalities is forbidden by Islam.The clothing material and the dressing manners which may stimulate arrogance or false pride and vanity are strictly prohibited .So are the adornments which may weaken the morality of man or undermine his manliness.

Man should remain adhered to his manly nature, which God has chosen for him, and keep away from all the things that are likely to weaken or endanger his character.This is the reason why Islam warns man not to use certain clothing materials, e.g.; pure silk and gold for the purpose of adornment.While Islam allow woman to use the things which are forbidden for man and which are suitable for the feminine nature alone, it does not let woman go loose or wander unrestricted. It allows her the things which suit her nature and, at the same time, cautions her against anything that might abuse or upset that nature.Islam is very sensitive to the manners of clothing. In fact, the Qur’an calls back things the beautiful gifts of God and reproaches those who look upon them as forbidden (7; 32-3)

Raising children, according to the Qur’an and Sunnah, a great responsibility; it requires hard work, care and commitment. Parent’s are always concerned about preserving their children’s Islamic identity .When a child reaches seven years of age, parents should show him how to perform wudu (ablution) and teach him how to pray. Parents should explain to their children that before prayer they must perform wudu; that one’s body and clothing as well as the place of prayer must be free of all impurities and that one must wear proper clothing, covering his/her ‘awrah' (private areas).

Thus Islam advocates teaching cleanliness at a very early age.Man, who claims to have reached the zenith of civilisation, has done immense harm to his environment to the extent that the world is frightened of the catastrophe that is about to fall, as a result of pollution all around.

Man, the vicegerent of Allah on earth, has been entrusted with the responsibilities of protecting all other creatures. But, he, in a moment of wanton forgetfulness, in order to amass wealth, is doing incalculable harm to his environment. The agonising cry of the environmentalists is loud and clear all over the world. But before we thinks of the environmental protection, we should pause for a moment to think of our own cleanliness and environment, which is the first step in our effort to protect the environment, at large.Islam determines every aspect of the life of a Muslim.

For the believer, Islam gives the criteria for judging all dimensions of his behaviour and conduct, it determines his relationship with other individuals, with society as a whole, with the physical world, and it also determines his relationship to his own self.We are quite aware of the fact that in speaking and coughing, droplets of mucous and saliva is expelled from the mouth and carried for some distance away from the source of origin. Such droplets have been found to carry bacteria with them. Persons with pathogenic bacteria in there or pharyngeal cavities may become dangerous to their surroundings. When the fluids of the mouth are densely populated with bacteria, a coughing spell “yes even a few sharp words” would suffice to so contaminate the atmosphere of a medium sized room that other persons would have a good chance to become infected.The handkerchief should be held in front of the mouth when coughing, and this should be generally encouraged for use by the well as much as the sick.Qur’an is not a textbook of medicine but in it, there are guidelines in it which, if abided correctly will give the healing that it is sent for:“O mankind, There has come unto you a direction from your Lord and healing for the diseases in your hearts, and for those who believes a Guidance and Mercy” (10:57)

References:
1.WHO (1978). Health for All. Sr.No.1
2.Al-Quran Surah;63,Ayah-18-19
3.Preventive and social medicine: K.Park Page587-588, 15th edition

Islams view on honour killing

2009-08-01T02:32:00.000-07:00

It has been been made very clear that honour killings are in no way, shape or form condoned by Islam. On the contrary, Islam categorically denounces vigilantism, rather encouraging mercy, justice and the rule of law.

That said, it would be naive of us to bury our heads in the sand and deny that this pre-Islamic custom continues amongst some Muslims and those of other faith communities

This practice of ‘honour killing’ is a form of murder without trial, which is contrary to Islam. Islam upholds the sanctity of human life, as the Holy Qur’an declares that killing one innocent human being is akin to killing the entire human race (Qur’an 5:32, 6:151, 17:33). Like all other faith traditions, Islam considers all forms of life as sacred. There is certainly no justification for such a practice of “Honour Killing” in Islamic Law (Shariah).

There is no such concept in Islam that is called “honor killing”. Islam holds every soul in high esteem and does not allow any transgression upon it. It does not allow people to take the law in their own hands and administer justice, because doing so will be leading to chaos and lawlessness. Therefore, based on this, Islam does not permit such killings.

First of all, in order to sanction killing, it must be through a binding verdict issued by an authoritative law court. Individuals themselves have no authority either to judge cases or pass judgments. Therefore, a Muslim should not sanction such killing because doing so will be leading to the rule of the law of the jungle. A civilized society cannot be run by such laws.

Like all other religions, Islam strictly prohibits murder and killing without legal justification. Allah, Most High, says, “Who so sleuth a believer of set purpose, his reward is Hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom.” (An-Nisa’: 93)

The so-called “honor killing” is based on ignorance and disregard of morals and laws, which cannot be abolished except by disciplinary punishments.

It goes without saying that people are not entitled to take the law in their own hands, for it’s the responsibility of the State and its concerned bodies to maintain peace, security, etc., and to prevent chaos and disorder from creeping into society.

In Islam, there is no place for unjustifiable killing. Even in case of capital punishment, only the government can apply the law through the judicial procedures. No one has the authority to execute the law other than the officers who are in charge.

Due to recent media attention, the problem of “honor killings” has come under increasing global scrutiny. In various countries throughout the world, particularly in the Middle East and parts of South Asia, women who bring dishonor to their families because of sexual indiscretions are forced to pay a terrible price at the hands of male family members.

Attempted murder and other forms of corporal punishment have been reported. The most severe manifestations of punishment affect only a small percentage of women, even though the notion of family honor and shame is extremely important in most communities of the Muslim world. Women from other faith groups may also be subject to similar attitudes from within their own communities in those countries. Clearly, the prevailing view that devalues and belittles women is derived from sociocultural factors that are justified by a distorted and erroneous interpretation of religion, especially of Islam.

Islam recognizes and celebrates the inherent dignity bestowed by God upon all human beings regardless of race, ethnicity, gender or religion. The Qur’an is explicit in its emphasis on the equality of women and men before God:

And their Lord has accepted of them and answered them, “Never will I suffer to be lost the work of any of you, whether male or female, you are members, one of another…” (3:195; see also 33:35)

Individual accountability before God is stressed throughout the Qur’an, beginning with the story of Adam and Eve: as a result of their transgression (committed together and simultaneously) they were banished from Paradise and made to toil on Earth. God chose to forgive them both and so their sin is not inherited by subsequent generations. Similarly, as exemplified in the following verse:

Whoever chooses to follow the right path, follows it but for his own good; and whoever goes astray, goes but astray to his own hurt; and no bearer of burdens shall be made to bear another’s burden (17:15)

The problem of “honour killings” is not a problem of morality or of ensuring that women maintain their own personal virtue; rather, it is a problem of domination, power and hatred of women who, in these instances, are viewed as nothing more than servants to the family, both physically and symbolically.

Islam is clear on its prohibition of sexual relationships outside of marriage. This prohibition does not distinguish between men and women, even though, in some countries, women are uniformly singled out for punishment of sexual crimes while the men, may be treated with impunity.

In order for a case to even be brought before a Muslim court, several strict criteria must be met. The most important is that any accusation of illicit sexual behavior must have been seen by four witnesses; and they must have been witness to the act of sexual intercourse itself. Other forms of intimacy do not constitute zina and therefore are not subject to any legal consequences even though they are not appropriate and are considered sinful.

On the other hand, a woman falsely accused of zina has in her support the Qur’an, which spells out harsh consequences for those accusers who are unable to support their allegations with four witnesses. The Prophet Muhammad (pbuh) was known for his clemency, even if the accusations met the criteria, for he recognized the seriousness of the matter. In addition, there is no evidence whatsoever that he condoned any form of retribution that singled out women and he was swift to ensure that those accused of any crime received due process to guarantee justice.

Unfortunately, the legal safeguards to protect women and men from indiscriminate and unlawful enforcement of presumed Islamic injunctions have mainly been forgotten.

Confronting the problem of “honor killings” and other crimes that disproportionately affect women requires a change in attitude that pervades all levels of society where such attacks occur. Muslim leaders can provide an important example to their followers by taking an unequivocal stand against behavior that is in direct violation of Islam. In addition, legal reform must occur with the intention to protect the victims and punish the perpetrators, all totally possible within a legitimate Islamic legal framework

O you who believe! Stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: For God can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily God is well-acquainted with all that you do. (4:135)

Honour killings tend to be prevalent in countries with a majority Muslim population, but many Islamic leaders and scholars condemn the practice and deny that it is based on religious doctrine. Honour killing is actually a pre-Islamic, tribal custom stemming from the patriarchal and patrimonial society's interest in keeping strict control over familial power structures.

We must combat the woeful disrespect for human life in a variety of ways. We have to change some cultural and societal perceptions of the place and value of women in our society according to the Islamic value system. We must commit ourselves to a multi-faceted approach to changing the minds, and hearts of those who limit women’s potential or their worth and status in our society. Islamic true values must be upheld at all cost.

The practice of honour killing must be condemned and the true teaching of Islam must be upheld.

And Allah swt knows best