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Tuesday, November 9, 2010

What is the ruling on living with a kaafir mother? .

Tuesday, November 9, 2010 - by King slaveofAllah · - 0 Comments

What is the ruling on living with kafir mother and wanting to move your wife into the home with her?

Praise be to Allaah.  

There is no reason why a son should not live with his kaafir mother, or her with him. That may be a means of her being guided to Islam, if the son treats her well and gives a good impression of Islam; keeping away from her may be a cause of her coming to Islam being delayed. 

The Muslim is enjoined to treat his parents well and honour them even if they are kuffaar. It is not permissible for a Muslim to disobey them or treat them badly in word and deed. But that does not mean that he should obey her in matters that are sinful or show approval of the kufr that she believes in. 

(a)     Allaah says (interpretation of the meaning): 

“And We have enjoined on man to be good and dutiful to his parents; but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return and I shall tell you what you used to do”
[al-‘Ankaboot 29:8] 

(b)    And Allaah says (interpretation of the meaning): 

“But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do”
[Luqmaan 31:15] 

(c)     It was narrated that Asma’ bint Abi Bakr (may Allaah be pleased with her) said: My mother came to me at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and she was a mushrik. I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about that, saying, “My mother has come to me and she wants to visit me; should I uphold the ties of kinship with her?” He said, “Yes, uphold the ties of kinship with your mother.”
(Narrated by al-Bukhaari, 2477; Muslim, 1003) 

(d)    It was narrated from Sa’d ibn Abi Waqqaas that a verse of Qur’aan was revealed concerning him. He said: Umm Sa’d swore that she should never speak to him until he gave up his religion, and she would never eat or drink. She said, “You claim that Allaah commands you to honour your parents, and I am your mother, and I am telling you to do this.” He said, She stayed like that for three days, until exhaustion overtook her, then one of her sons, whose name was ‘Amaarah, got up and gave her some water, and she started to pray against Sa’d. Then Allaah revealed Qur’aan (interpretation of the meaning): 

“And We have enjoined on man to be good and dutiful to his parents; but if they strive to make you join with Me (in worship) anything (as a partner…”
[al-‘Ankaboot 29:8] 

And He said (interpretation of the meaning): 
“…but behave with them in the world kindly…”
[Luqmaan 31:15] 
Narrated by Muslim, 1748. 

(e)     There follows a fatwa from Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) regarding the issue of obeying parents with regard to shaving the beard: 

Question: Regarding obeying your father with regard to shaving the beard. 

The Shaykh replied: 

It is not permissible for you to obey your father in shaving the beard, rather you must let it grow, because the Prophet (peace and blessings of Allaah be upon him) said: “Trim the moustache and let the beard grow; be different from the mushrikeen.” And he (peace and blessings of Allaah be upon him) said: “Obedience is only with regard to that which is good and proper.”

Letting the beard grow is obligatory, not just Sunnah, according to fiqhi terminology, because the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded that, and the basic principle is that a command is obligatory.
   
       Majmoo’ Fataawa al-Shaykh Ibn Baaz, 8/377-378 

And Allaah knows best.

Saturday, November 6, 2010

If Islam is the best religion, why are many of the Muslims dishonest, unreliable, and involved in activities such as cheating, bribing, dealing in dru

Saturday, November 6, 2010 - by King slaveofAllah · - 1 Comment

If Islam is the best religion, why are many of the Muslims dishonest, unreliable, and involved in activities such as cheating, bribing, etc ?





Answer:

1.
Media maligns Islam
  1. Islam is without doubt the best religion but the media is in the hands of the westerners who are afraid of Islam. The media is continuously broadcasting and printing information against Islam. They either provide misinformation about Islam, misquote Islam or project a point out of proportion, if any.
  2. When any bomb blasts take place anywhere, the first people to be accused without proof are invariably the Muslims. This appears as headlines in the news. Later, when they find that non-Muslims were responsible, it appears as an insignificant news’ item.
  3. If a 50 year old Muslim marries a 15 year old girl after taking her permission, it appears on the front page but when a 50 year old non-Muslim rapes a 6 year old girl, it may appear in the news in the inside pages as ‘Newsbriefs’. Everyday in America on an average 2,713 cases of rape take place but it doesn’t appear in the news, since it has become a way of life for the Americans.

2.
Black sheep in every community:

I am aware that there are some Muslims who are dishonest, unreliable, who cheat, etc. but the media projects this as though only Muslims are involved in such activities. There are black sheep in every community. I know Muslims who are alcoholics and who can drink most of the non-Muslims under the table.

3.
Muslims best as a whole:

Inspite of all the black sheep in the Muslim community, Muslims taken on the whole, yet form the best community in the world. We are the biggest community of tee-totallers as a whole, i.e. those who don’t imbibe alcohol. Collectively, we are a community which gives the maximum charity in the world. There is not a single person in the world who can even show a candle to the Muslims where modesty is concerned; where sobriety is concerned; where human values and ethics are concerned.

4.
Don’t judge a car by its driver:

If you want to judge how good is the latest model of the "Mercedes" car and a person who does not know how to drive sits at the steering wheel and bangs up the car, who will you blame? The car or the driver? But naturally, the driver. To analyze how good the car is, a person should not look at the driver but see the ability and features of the car. How fast is it, what is its average fuel consumption, what are the safety measures, etc. Even if I agree for the sake of argument that the Muslims are bad, we can’t judge Islam by its followers? If you want to judge how good Islam is then judge it according to its authentic sources, i.e. the Glorious Qur’an and the Sahih Hadith.

5.
Judge Islam by its best follower i.e. Prophet Mohammed (pbuh):


If you practically want to check how good a car is put an expert driver behind the steering wheel. Similarly the best and the most exemplary follower of Islam by whom you can check how good Islam is, is the last and final messenger of God, Prophet Muhammad (pbuh). Besides Muslims, there are several honest and unbiased non-Muslim historians who have acclaimed that prophet Muhammad was the best human being. According to Michael H. Hart who wrote the book, ‘The Hundred Most Influential Men in History’, the topmost position, i.e. the number one position goes to the beloved prophet of Islam, Muhammad (pbuh). There are several such examples of non-Muslims paying great tributes to the prophet, like Thomas Carlyle, La-Martine, etc.

Sunday, October 17, 2010

Islam & Terrorists

Sunday, October 17, 2010 - by King slaveofAllah · - 0 Comments

Saturday, October 16, 2010

Blessing of Health and Free Time

Saturday, October 16, 2010 - by King slaveofAllah · - 0 Comments

Blessing of Health and Free Time

By Shaykh Usaamah Khayyaat



All praise is due to Allah, Lord of all the worlds.  Peace and blessings be upon the Messenger, his household and companions.

Fellow Muslims! Fear Allah Whose knowledge and mercy encompass all things. Thank Him for the unseen and evident blessings He bestowed upon you. 

Remember that He has promised the grateful that He would give him more and promised the ingrate that He would punish him severely.

Allah endows His servants with many blessings as He says,“And if you count the Blessings of Allah, never will you be able to count them. Verily! Man is indeed an extreme wrong-doer, a disbeliever (an extreme ingrate).”(Ibraaheem 14:34) 

In the midst of these abundant blessings are two favour's in which may people are deluded. The Messenger of Allah mentioned them when he said, “There are two blessings which many people lose: (They are) Health and free time for doing righteous deeds.” (Al-Bukhaaree)

Many are those whom Allah blessed with hearing, seeing and power and youthfulness and yet they fail to use these blessings to seek Allah’s pleasure and His abode of Honour, and they fail to use them in what can bring about happiness in this world and the Hereafter. They forgot that the bane of blessing is removal.

There are many healthy people who are later weighed down by diseases that lead them to early old age and prevent them from enjoying what they desire.

There are others who spent their youthful days in forbidden things and desires; they did not seek the pleasure of their Lord or put forth good deeds by which they can attain happiness when they meet Him. Theirs is a loss upon loss and regret upon regret. This is because they wasted the opportunities provided for them.

Brethren in faith! Free time is also a blessing that Allah bestows upon His servants. So if Allah blesses someone with free time and he does not show the gratitude for this blessing through deeds that can elevate him, bring prosperity to his society or strengthen his nation but instead of that, spends it in fun and pastime and sinful words and deeds thereby wasting that precious time, such a person is in a serious and irrevocable loss.

It is in the light of this that the Prophetic admonition came thus, “Seize the opportunity of five things before five things come to you: Your life before your death, your health before your illness, your free time before your time of occupation, your youthfulness before your old age and your time of wealth before your time of poverty.”

One of the most beautiful and the most successful means of using free time is the habit of some wise people, who, during the end of session holidays, spend their time in things that benefit them physically and intellectually and in righteous deeds and in enjoying pleasant lawful things. They do not spend their holidays in keeping awake during nights engaging in gossips and rumours and spreading lies that lead to evil consequences, roaming about in market places causing disturbance and bothering believing men and women or watching useless and immoral satellite programs that are abhorrent to Allah

To these righteous people, holidays are not an opportunity to sleep for most hours of the day and as a result stay away from congregational prayers or abandon useful activities or give free reign to indolence. Rather, they regard holidays as reinforcement in competition in righteous deeds and to an opportunity to enjoy pleasant lawful things. This is because they understand the great responsibility of standing before the One Who endowed them with these blessings on the Day of Resurrection. This is a responsibility that the Prophet referred to in his saying, “The feet of man will not slip on the Day of Resurrection until he is asked of five things: of his life as to how he spent it; his youth as to how he used it; his wealth as to where he got it and how he spent it; and of his knowledge as to what he did with it.”

They also realise the greatness of the responsibility that is upon fathers, mothers and teachers as regards managing our youths’ free times, teaching them on how to use their time in the most fruitful way and making them the best youth ever evolved for mankind.

Above all, they certainly realise that the path of gratitude that they take leads to more blessings. For, Allah says,

“And (remember) when your Lord proclaimed: "If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily My Punishment is indeed severe.”
(Ibraaheem 14:7)

The responsibility of parents towards their sons and daughters should not be neglected at any time. The Messenger of Allah said, “Every one of you is a guardian and is responsible for his charges. The ruler who has authority over people, is a guardian and is responsible for them, a man is a guardian of his family and is responsible for them; a woman is a guardian of her husband's house and children and is responsible for them; a slave is a guardian of his master's property and is responsible for it; so all of you are guardians and are responsible for your charges.” (Al-Bukhaaree and Muslim)

It is therefore incumbent upon every Muslim who hears this Prophetic declaration not to shirk his responsibility towards those who are under his guardianship. Holiday is not an occasion for overlooking children’s behaviours under the excuse of allowing them to have fun. Holiday should not be made a pretext to give children free rein to do whatever they like. It should rather be an avenue for giving them greater care.

In fact, during the holiday season the children need more of wise and judicious supervision and continuous follow-up. This is because; there are many dangers that are threatening our youth and they are more exposed to hazards.

Dear brethren! Fear Allah and emulate the successful and righteous servants of Allah Follow their path in giving thanks to Allah for His uncountable blessings on you. Show gratitude to Him in order to avert calamities and as a way of fulfilling your responsibilities to Him, and always remember him.

Only for Allaah - A Sister's Story

- by King slaveofAllah · - 0 Comments

Only for Allaah - A Sister's Story
(c) Jenn Zaghloul 1998



On the morning of Thursday, November 6, 1997 my identity became clear not only to me, but to every person I would encounter from that day forward. I decided to wear the hijaab and begin to develop myself as a more conscientious Muslim woman. It was on that very day that I revealed to the world that I am a Muslim and that I was no longer afraid to be who I was.
For those of you who are unfamiliar with the term, hijaab, it literally means 'barrier' or 'something that covers or conceals completely'. In today's non-Islamic societies, the true meaning of the hijaab is often replaced with such notions as scarves, kerchiefs, or 'head-pieces' - as one of my co-workers eloquently put it. Many people are simply uneducated about the why Muslims must dress modestly and because of this profound lack of knowledge and understanding many stereotypes and misconceptions arise.

I am not going to go into the intricate details about the purpose of the hijaab or submerse myself in the ongoing debate as to whether or not the hijaab is an obligatory practice for Muslim men and women. There are many fabulous books available that go through the ins-and-outs of appropriate Muslim dress. Better yet, I implore all of you to pick up a Qur'an, and read over the verses concerning modesty and dress.

In Surah 24: Al-Nur (or The Light), verses 30-31 it says:

"Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity of 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: they should not display their ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty..."

Today, I am simply here to share with you my personal experiences in hope that you may find some meaning and sense of inspiration in what I have to say.

Raised in a Muslim family, I was brought up with the basic, fundamental principles and values that Islam instills. I was taught to pray, to fast, to be kind-hearted, generous and to share the Deen of Allah graciously with those around me. The thought of one day 'covering my head' occasionally popped into my mind, but the thought that almost always followed was - "Not until I'm ready!" I never really understood what hijaab meant. I often thought that it was man's clever way of keeping woman under his control.

I soon came to realize that I very wrong. In fact, the hijaab was the perfect outlet for women to seek liberation, respect and ultimate freedom from sexual harassment and the liking. For years and years I would wake up extra early to style my hair according to what was 'in' at the time. I would spend over an hour caking make-up onto my face, trying to look beautiful - but never quite sure for who? Each morning I would eventually make my way out into the world 

- not really prepared to be judged, solely on my physical appearance, by every person I was to encounter along my path.

Now that I look back at who I was then, it makes me grateful to Allah (SWT) to see how far he has brought me. For a time, I was confused and somewhat lost, as are many young women in non-Islamic nations - trying desperately to fit in to a society that dictates that beauty is naked, emaciated teenagers on a billboards selling perfume and underwear. I recently read that some of those models and actors that I once adored, practically have to kill themselves to look the way they do. From face-lifts to lipo-suction. Some even go as far as having their ribs removed so they can have tiny waists!

The harder I tried to fit in, the more frustrated I became. It finally dawned on me that the images being flashed in front of me 24 hours a day could not possibly be true representations women's liberation. I was convinced that there had to be a simpler answer somewhere.

It was at this point that I decided it was time to put some more thought into this whole 'hijaab' issue. And I did. For 3.5 years I contemplated the thought of wearing hijaab, but the fear inside of me was overwhelming. I was afraid of what my friends would say. I was afraid of what my professors and colleagues might think. I was terrified that I would be harassed at work, or even worse - fired! All of these thoughts raced through my mind, day in and day out. Each time I seriously though about doing it I would say, "But, I'm not ready yet!" A very convenient excuse I must say!

I finally said to myself, "Jennifer, look at the big picture!" Now, when I say big picture, I don't mean next week, or in a few months or even 25 years down the road. I mean the akhira - the hear-after. I asked myself a very straightforward question. Who am I going to fear? These strangers who I know not or Allah? I finally convinced myself that it was time for me to take this step closer to Allah, as difficult as it may have seemed at the time.

As I was having my very last doubt the verse in Surah Al Baqarah (verse 286, I believe), continued to penetrate my heart: "La yukalif Allah nafsin ila was'ha". "On no soul does Allah place a burden greater than it can bear". These are the very words that gave me the courage to finally make the right choice. It was at that very moment that I said, "Allah, I will wear this hijaab because I believe in my heart that you have asked me to do so. Please guide me and give me the strength to do this."

Just over a year has gone by now and I can honesty tell you that I have never felt more free or more at peace with myself and the world around me. In all fairness I will be honest and tell you that it wasn't an easy thing to do. Quite frankly, it was probably the most difficult challenge I've had to face in my life. Isn't it ironic how that works? The things that will benefit us most and that make the most sense are often those we fail to realize or have difficulty accepting.

I've had to deal with a variety of off-the-wall comments. But what it all boils down to is me making a personal decision to increase my faith and become what I believe to be a better Muslim. To me the hijab not only represents modesty, purity, righteousness and protection but truly is the ultimate state of respect and liberation. Alhamdou lilah, I am free!

Friday, August 13, 2010

Laylat Al-Qadr

Friday, August 13, 2010 - by King slaveofAllah · - 0 Comments

Laylat Al-Qadr
When the Night Equals A Thousand

By Muhammad Al-shareef

It was narrated that in the days that Musa (Peace be upon him) wandered with Bani Israel in the desert an intense drought befell them. Together, they raised their hands towards the heavens praying for the blessed rain to come. Then, to the astonishment of Musa (Peace be upon him) and all those watching, the few scattered clouds that were in the sky vanished, the heat poured down, and the drought intensified.

It was revealed to Musa that there was a sinner amongst the tribe of Bani Israel whom had disobeyed Allah for more than forty years of his life. "Let him separate himself from the congregation,"Allah told Musa (Peace be upon him). "Only then shall I shower you all with rain."

Musa (Peace be upon him) then called out to the throngs of humanity, "There is a person amongst us who has disobeyed Allah for forty years. Let him separate himself from the congregation and only then shall we be rescued from the drought." That man, waited, looking left and right, hoping that someone else would step forward, but no one did. Sweat poured forth from his brow and he knew that he was the one.

The man knew that if he stayed amongst the congregation all would die of thirst and that if he stepped forward he would be humiliated for all eternity.

He raised his hands with a sincerity he had never known before, with a humility he had never tasted, and as tears poured down on both cheeks he said: "O Allah, have mercy on me! O Allah, hide my sins! O Allah, forgive me!"

As Musa (Peace be upon him) and the people of Bani Israel awaited for the sinner to step forward, the clouds hugged the sky and the rain poured. Musa (Peace be upon him) asked Allah "O Allah, you blessed us with rain even though the sinner did not come forward." And Allah replied, "O Musa, it is for the repentance of that very person that I blessed all of Bani Israel with water."

Musa (Peace be upon him),wanting to know who this blessed man was, asked, "Show him to me O Allah!" Allah replied, "O Musa, I hid his sins for forty years, do you think that after his repentance I shall expose him?"

Allah revealed the Quran in the most blessed month; the month of Ramadan, the month in which the Quran was sent down.

On the most blessed night, the Grand night: Laylatul Qadr; "Verily, we revealed the Qur'an on the night of Qadr."

Ibn Jareer narrates, on the authority of Mujahid that there was a man from Bani Israel who used to spend the night in prayer. Then in the morning he would fight the enemy in the Way of Allah during the day, until the evening and he did this for a thousand months.

And so Allah revealed the Surah: "Verily, We sent it down in the night of Al-Qadr" until the verse "The night of Al-Qadr is better than a thousand months" That is, standing in prayer on that night is better than the actions of that man.

Sufyan ath-Thawri reports, on the authority of Mujahid (also), that the night of Al-Qadr being better than a thousand months means that the good deeds performed on it, fasting on it, and standing in prayer on it are better than a thousand months good deeds, prayers and fasting.
[Narrated by Ibn Jareer]


It is reported from Abu Hurairah that he said:

"When the month of Ramadan came, the Messenger of Allah said: 'The month of Ramadan has come, a blessed month in which Allah has made it obligatory for you to fast; in it the gates of Paradise are opened and the gates of Hell are closed and the devils are chained. In it is a night better than a thousand months, whoever loses the benefit of it has lost something irreplaceable.'"
[Narrated by Imam Ahmad and An-Nasa'i]
.

It is reported on the authority of Abu Hurairah, that Allah's Messenger (Peace be upon him) said:

"Whoever stood in prayer on the night of Al-Qadr, in faith and hoping for a reward from Allah, he will have all of his previous sins forgiven."
[Narrated by Al-Bukhari and Muslim]
.

This one night surpasses the value of 30,000 nights. The sincere believer who worries day and night about his sins and phases of neglect in his life patiently awaits the onset of Ramadan. During it he hopes to be forgiven by Allah for past sins, knowing that the Prophet (Peace be upon him)promised that all who bear down during the last ten days shall have all their sins forgiven. To achieve this, the believer remembers the Prophet's (Peace be upon him) advice in different sayings wherein he used words like "seek", "pursue", "search" and "look hard" for Laylatul Qadr.

Laylatul Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. The Mu'min should search for it in the last ten nights of Ramadan, passing the nights in worship and obedience.

For those who catch the opportunity, their gift is that of past sins wiped away.

The Messenger of Allah (Peace be upon him) illustrated for us some of the things we should be doing on this Grand Night. From his blessed Sunnah we find the following:



Praying Qiyam (Night Prayer)

It is recommended to make a long qiyam prayer during the nights on which Laylatul Qadr could fall. This is indicated in many ahadith, such as:

"Whoever stands (in qiyam) in Laylatul Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven."
[Al-Bukhari and Muslim]


the addition "and it is facilitated for him" is recorded by Ahmad from the report of 'Ubadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.



Making Supplications

It is also recommended to make extensive supplication on this night.

'A'ishah reported that she asked Allah's Messenger (Peace be upon him) "O Messenger of Allah! If I knew which night is Laylatul Qadr, what should I say during it?" And he instructed her to say: "Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me."
[An authentic Hadith recorded by Ahmad, Ibn Majah and at-Tirmidhi.]




Abandoning Worldly Pleasures for Worship

It is further recommended to spend more time in worship during the nights on which Laylatul Qadr is likely to fall. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah (Subhanahu wa ta'ala).

'A'ishah reported: "When the (last) ten started, the Prophet (Peace be upon him) would tighten his izar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer) and wake up his family."
[Al-Bukhari and Muslim]


And she said: "Allah's Messenger (Peace be upon him) used to exert more (in worship) on the last ten than on other nights."
[Muslim]




Have We Estimated Allah Correctly?

The opportunity of Laylatul Qadr is coming in the next few days. Life is about people that take advantage of their opportunities to win the love of Allah, and this is indeed one of those chances. Abu Dah Daah was one of those who found an opportunity and won that which is greater than the heavens and the earth. An adult companion of the Prophet (Peace be upon him) cultivated his garden next to the property of an orphan. The orphan claimed that a specific palm tree was on his property and thus belonged to him. The companion rejected the claim and off to the Messenger of Allah (Peace be upon him) went the orphan boy to complain. With his justness, the Messenger of Allah (Peace be upon him) measured the two gardens and found that the palm tree did indeed belong to the companion. The orphan erupted crying. Seeing this, the Prophet (Peace be upon him) offered the companion, "would you give him the palm tree and to you is a palm tree in Jannah?" However, the companion in his disbelief that an orphan would complain to the Prophet (Peace be upon him) missed the opportunity and went away angry.

But someone else saw the opportunity, Abu Dah Daah (may Allah be pleased with him) . He went to the Prophet (Peace be upon him) and asked, "Ya Rasul Allah, if I buy the tree from him and give it to the orphan shall I have that tree in Jannah?" The Messenger of Allah (Peace be upon him) replied, "Yes."

Abu Dah Daah chased after the companion and asked, "Would you sell that tree to me for my entire garden?" The companion answered, "Take it for there is no good in a tree that I was complained to the Prophet about."

Immediately, Abu Dah Daah went home and found his wife and children playing in the garden. "Leave the garden!" shouted Abu Dah Daah, "we've sold it to Allah! We've sold it to Allah!" Some of his children had dates in their hand and he snatched the dates from them and threw them back into the garden. "We've sold it to Allah!"

When Abu Dah Daah was later martyred in the battle of Uhud, Rasul Allah (Peace be upon him) stood over his slain body and remarked, "How many shady palm trees does Abu Dah Daah now have in paradise?"

What did Abu Dah Daah lose? Dates? Bushes? Dirt? What did he gain? He gained a Jannah whose expanse is the heavens and the earth.

Abu Dah Daah did not miss his opportunity, and I pray to Allah that we do not miss our opportunity of standing to Allah on Laylatul Qadr.

Dear brothers and sisters, we do not obey, worship and revere Allah in a way befitting of His Majesty.

Allah revealed:

"No just estimate have they made of Allah, such as is due to Him. On the Day of Resurrection the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the partners they attribute to Him."
[Noble Quran 39:67]


Everything that we have belongs to Allah. When someone dies we say, Inna lillahi wa inna ilayhi raji'un, Indeed to Allah we belong and indeed to Him we shall return. This is not a supplication just for when a soul is lost. It is a supplication for every calamity that befalls a believer, even if his sandal were to tear. Why? Because everything belongs to Allah and everything shall come back to him. Sit and try to count the blessings Allah has bestowed upon you. Have you ever tried to count stars?

"And He give you of all that ye ask for. But if ye count the favors of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude."
[Noble Quran 14:34]


We have not understood the weight of this Quran that we rest on our high shelves, this Noble book that was sent to give life to the dead. For even if our hearts were as solid as rock they would have crumbled to the ground in fear and hope of Allah's punishment and Mercy. Could it be that our hearts are harder than that mountain?

"Had We sent down this Quran on a mountain, verily, thou wouldst have seen it humble itself and split asunder in fear of Allah."
[Noble Quran 59:21]


Dear brothers and sisters, as you fill the Masajid for Qiyamul Layl in the last ten nights of Ramadan, remember what Allah wants you to know:

"Know ye that Allah is strict in punishment and that Allah is Oft-forgiving, Most Merciful."
[Noble Quran 5:98]


There shall be a night, some night in your life that you shall awaken in Jannah or Hell fire. Anas ibn Malik, on his deathbed, prayed to Allah, "O Allah, protect from a night whose morning brings a journey to hell fire." Think about that morning.

Peace shall descend on Laylatul Qadr until the dawn. It may be that you shall leave the Masjid after Fajr one day soon forgiven by Allah, Glorious and Most High.

Monday, June 21, 2010

The virtues of Hijab

Monday, June 21, 2010 - by King slaveofAllah · - 0 Comments

The virtues of Hijab


1.An act of obedience.
 
The hijab is an act of obedience to Allah and to his prophet (SAW), Allah says in the Qur'an:

`It is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, has indeed strayed in a plain error.' (Surah Ahzab: Ayah 36).
Allah also said: 

'And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc) and not to show off their adornment except what must (ordinarily) appear thereof, that they should draw their veils over their Juyubihinna.'(Surah Nur: Ayah 31). 
 
2.The Hijab is IFFAH (Modesty).
 
Allah (SWT) made the adherence to the hijab a manifestation for chastity and modesty. Allah says: 

'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they should be known and not molested.' (Surah Ahzab: Ayah 59). In the above Ayah there is an evidence that the recognition of the apparent beauty of the woman is harmful to her. When the cause of attraction ends, the restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah (SWT) made it permissible for them to lay aside their outer garments and expose their faces and hands reminding, however, that is still better for them to keep their modesty. 
 
3.The hijab is Tahara (Purity)
 
Allah (SWT) had shown us the hikma (wisdom) behind the legislation of the hijab:
`And when you ask them (the Prophet's wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts.' (Surah Ahzab: Ayah 53).
The hijab makes for greater purity for the hearts of believing men and women because it screens against the desire of the heart. Without the hijab, the heart may or may not desire. That is why the heart is more pure when the sight is blocked (by hijab) and thus the prevention of fitna (evil actions is very much manifested. The hijab cuts off the ill thoughts and the greed of the sick hearts:

`Be not soft in speech, lest he in whose heart is a disease (of hypocrisy or evil desire for adultery, etc) should be moved with desire, but speak in an honourable manner.' (Surah Ahzab: Ayah 32) 
 
4.The hijab is a Shield
 
The prophet (SAW) said: "Allah, Most High, is Heaven, is Ha'yeii (Bashful), Sit'teer (Shielder). He loves Haya' (Bashfulness) and Sitr (Shielding; Covering)." The Prophet (SAW) also said: "Any woman who takes off her clothes in other than her husband's house (to show off for unlawful purposes), has broken Allah's shield upon her. "The hadith demonstrates that depending upon the kind of action committed there will be either reward (if good) or punishment (if bad). 
 
5. The hijab is Taqwah (Righteousness)
 
Allah (SWT) says in the Qur'an:

`O children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc) and as an adornment. But the raiment of righteousness, that is better.'(S7:26). The widespread forms of dresses in the world today are mostly for show off and hardly taken as a cover and shield of the woman's body. To the believing women, however the purpose is to safeguard their bodies and cover their private parts as a manifestation of the order of Allah. It is an act of Taqwah (righteousness). 
 
6.The hijab is Eemaan (Belief or Faith)
 
Allah (SWT) did not address His words about the hijab except to the believing women, Al-Mo'minat. In many cases in the Qur'an Allah refers to the "the believing women". Aisha (RA), the wife of the prophet (SAW), addressed some women from the tribe of Banu Tameem who came to visit her and had light clothes on them, they were improperly dressed: "If indeed you are believing women, then truly this is not the dress of the believing women, and if you are not believing women, then enjoy it." 
 
7. The hijab is Haya' (Bashfulness)
 
There are two authentic hadith which state: "Each religion has a morality and the morality of Islam is haya'" AND "Bashfulness is from belief, and belief is in Al-Jannah (paradise)". The hijab fits the natural bashfulness which is a part of the nature of women. 
 
8.The hijab is Gheerah (Justifiable jealousy)

The hijab fits the natural feeling of Gheerah, which is intrinsic in the straight man who does not like people to look at his wife or daughters. Gheerah is a driving emotion that drives the straight man to safeguard women who are related to him from strangers. The straight MUSLIM man has Gheerah for ALL MUSLIM women In response to lust and desire, men look (with desire) at other women while they do not mind that other men do the same to their wives or daughters. The mixing of sexes and absence of hijab destroys the Gheera in men. Islam considers Gheerah an integral part of faith. The dignity of the wife or daughter or any other Muslim woman must be highly respected and defended.

The purpose of wearing hijab must be achieved. In order for the hijab to be a cover, it must not be made of transparent material making the woman covered only by name, while in reality she is naked. The prophet (SAW) is quoted as saying: "In the latest part of my Ummah (nation of Muslims) there shall be women who would be naked in spite of being dressed, they have their hair high like the humps of the Bukht camel, curse them, for they are cursed. They will not enter Al-Jannah and would not even perceive its odour, although it's fragrance can be perceived from a distance of 500 years travelling by camel" This indicates that a woman could cause herself a grave and destructive sin if she puts on a garment that is thin and transparent and which clearly shapes her body's features.

Abandoning something for the sake and pleasure of Allah (SWT)

- by King slaveofAllah · - 0 Comments

Abandoning something for the sake and pleasure of Allah (SWT)

Ibn Rajab relates an account of a worshiper who ran out of resources while he was in Makkah. He became extremely hungry and was about to die from lack of nourishment. One day, as he was wandering in the precincts of Makkah, he found an expensive necklace. He put it into his sleeves and headed for the Masjid. On his way he came across a man announcing that he had lost a necklace. The poor man later said, " I asked him to describe it to me, and he did so, perfectly, leaving no room for doubt. I gave him the necklace without taking reward from him. I said "O Allah, I have given it for You, so compensate me with what is better."

He went to the ocean and began a journey in a small boat. Only a brief period of time passed before a storm came with heavy winds crashing into the boat. The boat smashed into pieces and the man was forced to cling to a piece of wood. The winds were violent, propelling him to the left and to the right.

Finally, he was washed ashore onto an island. He found there a Masjid filled with people who were praying, so he joined them. He found papers with parts of the Qur'an written on them and he began to recite from them.

The people of the island asked him, "Do you read the Qur'an?" He answered in the affirmative. They said, "Teach our children Qur'an."

So he began to teach them and he took a salary for his services. One day, they saw him writing and they asked, "Will you teach our children to write?" Again he answered in the affirmative and began teaching them for a salary.

A short time later, they said to him, "There is an orphaned girl with us whose father was a good man. Will you marry her?"

He agreed to the marriage and later related, "I married her and found that she was wearing the exact same necklace. She said that her father lost it in Makkah and a man found it and returned to him. She said that her father would always supplicate while prostrating, for her daughter to become blessed with a husband similar to the honest man. I then informed her that I was that man."

"...O Allah, I have given it for You, so compensate me with what is better..."

LESSON: 
Abandoning something for the sake and Pleasure of Allah (SWT) - and Allah will definitely compensate with something that is better, either sooner or later, in this world or Hereafter. [Jaami'ul-uloom wal Hikam]

Race to Catch up prayer with Jamat

- by King slaveofAllah · - 0 Comments

Race to catch up prayer with Jamat 

Ubaidullah bin Umar Qawariri said,
" I never missed the evening congregational prayer (prayer with Jamath). But once a guest came to my house and I remained in his company until late. I went out, looking for any mosque in Basra at which I could catch the evening prayer, but to no avail. The people had all prayed and gone home. I returned to my house,saying to myself,'It is reported in tradition that congregational prayer is twenty-seven times more excellent than individual prayer.' So I prayed the evening prayer twenty-seven times over and slept. I saw in a dream that I was with a group of people who were racing on horses, and I was also racing with them on my horse but my horse was falling behind. I kicked my horse to catch up with them but I could not. One of the riders turned to me and said,"Do not urge your horse, for you will not be able to catch up with us." I said,"Why not?" He replied,"We prayed evening in congregation and you prayed it alone!" Therefore, I learned a lesson and was deeply grieved."

[Imam Dhahabis Al-Kabaair - The major sins]

Monday, May 10, 2010

How can the Muslim discipline himself

Monday, May 10, 2010 - by King slaveofAllah · - 1 Comment

How can the Muslim discipline himself
How can the Muslim discipline himself Islamically, especially if he has shortcomings with regard to his religious commitment, which Allaah knows best about?
 

Praise be to Allaah.   

Acknowledging your shortcomings is one of the first steps in disciplining yourself. 
Whoever acknowledges that he has shortcomings has started on the path to self-discipline. This acknowledgement is one of the things that make us discipline ourselves and be persistent in doing so. This acknowledgement should not put you off disciplining yourself. It is a sign of Allaah’s care when a person tries to change himself and develop, as Allaah says (interpretation of the meaning): 
“Verily, Allaah will not change the condition of a people as long as they do not change their state themselves”
[al-Ra’d 13:11] 
So whoever tries to change for the sake of Allaah, Allaah will help him to change. 
Each person is individually responsible for his own self, and will be questioned individually, as Allaah says (interpretation of the meaning): 
“There is none in the heavens and the earth but comes unto the Most Gracious (Allaah) as a slave.
Verily, He knows each one of them, and has counted them a full counting.
 And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)”
[Maryam 19:93-95] 
Man cannot benefit from what he has been told about goodness unless he himself takes an interest in that. Do you not know the story of the wife of Nooh and the wife of Loot, who were members of the households of two Prophets, one of whom was one of the Messengers of strong will? Imagine how these Prophets strove to guide their wives and how much guidance these wives received, but there was no interest on their part, so it was said to both of them: 
“Enter the Fire along with those who enter!”
[al-Tahreem 66:10 – interpretation of the meaning] 
Whereas the wife of Pharaoh – even though she was a member of the household of one of the greatest evildoers – is presented by Allaah as an example to those who believe because she disciplined herself. 
The ways in which a Muslim can discipline himself are as follows: 
1-     Worshipping Allaah, keeping in contact with Him and submitting to Him. That is done by paying attention to doing obligatory acts of worship well, and cleansing your heart of any attachment to anything other than Allaah.
2-     Reading Qur’aan a great deal, pondering its meanings and seeking to understand it.
3-     Reading useful religious books that describe the ways of treating and cleansing the heart, such as Mukhtasar Manhaaj al-Qaasideen, Tahdheeb Madaarij al-Saalikeen and so on; reading the biographies of the salaf and learning about their attitude and behaviour, such as Sifat al-Safwah by Ibn al-Jawzi and Ayna nahnu min Akhlaaq al-Salaf by Baha’ al-Deen ‘Aqeel and Naasir al-Jaleel.
4-     Attending educational programs such as classes and lectures.
5-     Making good use of your time and using it to do things that will be of benefit in both worldly and spiritual terms
6-     Not indulging too much in permissible things and not paying too much attention to them.
7-     Keeping company with righteous people and looking for righteous companions, who can help you to do good. Those who live alone will miss out on a lot of the characteristics of a good brother such as preferring others to oneself and being patient.
8-     Trying to act on what you learn and put it into practice.
9-     Checking closely on yourself.
10-Having confidence in yourself – whilst relying on Allaah – because the one who has no confidence cannot act.
11-Despising yourself for not doing enough for the sake of Allaah. This does not contradict the things mentioned above. Man has to strive hard whilst still thinking that his efforts are not enough.
12-Practising withdrawal or isolation as prescribed in sharee’ah. You should not mix with people all the time, rather you must have some time which you spend alone, in worship as prescribed in Islam. 
We ask Allaah to help us and you to discipline ourselves and submit to that which Allaah loves and is pleased with. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Sheikh Muhammed Salih Al-Munajjid

Saturday, May 1, 2010

Setting Qur'anic Verses or Adhan as Ringtones

Saturday, May 1, 2010 - by King slaveofAllah · - 0 Comments

Setting Qur'anic Verses or Adhan as Ringtones

Question: Nowadays, it is quite noticed that a great deal of people set Qur'anic verses, supplications, or Adhan (call to Prayer) as mobile ringtones. What is the ruling on this act?

Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.

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

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.


Dear brother in Islam, thanks a lot for your question which is a sign of your keenness on following the guidelines of Islam. May Allah reward you and grant you success in both worlds, amen!

Though we are displeased with those who use wanton songs and music as phone ringtones, we should not approve of using the Qur'anic verses or Adhan as substitutes. This is because the Qur'an and the Adhan have their sublimity and the legal purpose they are enacted for. The Qur'an has been revealed to rule among people and teach them how to get close to Allah. It is desirable to listen to it, in order to take lessons from its stories, to know about Allah from its verses, to learn the rulings of haram and halal from its guidelines, and to ponder on the matchless purity of its language. Obviously, using it as a ringtone serves nothing of these purposes.

Moreover, it should be noted here that it is an act of Sunnah to enjoy oneself by listening to the beautiful recitation of Qur’an reciters. It has been reported that Prophet Muhammad (peace and blessings be upon him) listened to the recitation of Abu Musa Al-Ash`ari and `Abdullah ibn Mas`ud. He (peace and blessings be upon him) praised Abu Musa for his beautiful recitation and Bilal for his beautiful Adhan, and many other Companions. Yet, this context is totally different from ringtones, which involve interruption of meanings and words; although you may be able to stop a ring at a suitable point, you cannot predict when the caller will stop ringing.

In this regard, Dr. Ali Jum`ah, the current grand mufti of Egypt, stated,

Setting Qur'anic verses and the Adhan as mobile ringtones is legally impermissible, since Almighty Allah's words are sacred and should not be used in any way that drives them out of their Shari`ah framework.It is improper, and even immoral, to use the Glorious Qur'an instead of ringtones for mobile phones, since it has the sanctity and sublimity that exalt and elevate it above such a use. Almighty Allah says, (That [is the command]. And whoso magnifies the offerings consecrated to Allah, it surely is from devotion of the hearts) (Al-Hajj 22:32).

Using Qur'anic verses or the Adhan this way reflects a sort of abuse of the verses of the Glorious Qur'an, which Almighty Allah revealed for people to worship Him through reciting, memorizing, and meditating it and not to use it in ways that downgrade it or drive it out of its Shari`ah framework. Moreover, we are ordained to reflect on the verses of the Qur'an and comprehend the meanings of its words.

The usage given in the present question gets the verses of the Qur'an out of that Shari`ah context into another one where they are used to alarm when a call is received. Consequently, one's attention to contemplating the meanings of the Qur'anic verses will be interrupted in order to answer the calls. In addition, this surely will lead to the abrupt interruption of the verse and thus severance of the meaning — and even inversion of the meaning at times — upon stopping the recitation (ringtone) to answer the calls.

The same applies to the Adhan; it is improper to make it a ringtone, as the Adhan is a notification for the start of Prayer time. Thus, using it as a ringtone brings about confusion and makes people mistakenly think that the time for Prayer is due. It also involves using the Adhan in something other than that for which it is prescribed.

In my viewpoint, Islamic chants or praises quoted from Prophetic hadiths could be used instead, as they may better suit the shortness of the phone ring. As for Almighty Allah's words, they have their own sanctity, and thus they should be treated in a proper manner. The Glorious Qur'an is the Word of Allah (Exalted be He) that He sent down upon the best of His Messengers and the noblest of all His creatures, our master Muhammad (peace and blessings be upon him).

We are commanded to revere, glorify, and properly treat the Qur’an in a way that differs from the way we treat anything else. For this reason, one should not touch the mushaf [i.e., an Arabic copy of the Qur'an] except when one is in a state of purity from both major and minor ritual impurities. Almighty Allah (Exalted be He) says, (That this is indeed a qur'an Most Honourable, In Book well-guarded, Which none shall touch but those who are clean.) (Al-Waqi`ah, 96:77–79). In addition, it is not permissible to put anything on the mushaf, since it stands high above anything else, and nothing should top it. Furthermore, the superiority of Allah's words to the rest of words is like the superiority of Allah (Exalted be He) to all His creatures.

Thursday, April 29, 2010

Modesty is a Part of Faith

Thursday, April 29, 2010 - by King slaveofAllah · - 0 Comments

Modesty is a Part of Faith



It was related on the authority of Abu Mas'ood Al-Badri, may Allaah be pleased with him, that:

"The Messenger of Allaah sallallaahu 'alayhi wa sallam said: "One of the admonitions of the previous prophets which has been conveyed to people is that if you have no shame, you can do whatever you wish." [Al-Bukhaari]



Explanation of the Hadeeth:


The saying of the Messenger sallallaahu 'alayhi wa sallam:
"If you feel no shame, you can do whatever you wish"


is in the command form, and can be looked at from two angles, each conveying a distinct meaning:

(1) The first is that it is a form of threat and a challenge thrown down against those who engage in inappropriate behavior. Such people have no shame in front of Allaah and therefore, no matter what course they take, it would not make any real difference. In this case, it would be as if the Hadeeth is stating: "If you do not feel any shame from doing these prohibited acts, then do whatever you wish…" Modesty is the quality that prevents one from immodest behavior, and the lack of it will only cause one to increase in distancing himself from Allaah and make him indifferent to creed or deed.

(2) The second meaning pertains to doing that which is lawful. That is, if the action that one is about to do is not within the category of the unlawful, and we are not ashamed of doing the act in front of Allaah or the people, then we are free to do it. However, if we are ashamed to do it, then we should not. The Hadeeth gives a measuring stick by which we can evaluate actions, both privately and publicly.
Thus, the first explanation relates to a lack of consciousness regarding Allaah and the second is regarding the opposite, which is to be conscious of Allaah and of His watching over a person and his actions. The former explanation relates to an unbridled Nafs (base desires and lower self), whereas the latter implies observance of due constraint over it, so that it does not embark on the road to destruction.


Modesty is of two types:


Modesty is either natural or acquired. Natural modesty means that the individual has this quality by nature and does not need to exert any effort to acquire it. Acquired modesty, on the other hand, is attained by those who possess knowledge concerning Allaah, being cognizant concerning His Greatness, Proximity and His Inspection of all that they do.


Points Related to Modesty:

  • Modesty is one of the most honorable attributes and is a consistent virtue found in all the various laws sent down to each prophet and messenger.
  • It is one of the most perfect and desirable characteristics to possess and an excellent state to be in.
  • Modesty only brings good to individuals and is an indication of faith.
  • Bashfulness and shame is in direct opposition to indecency and shamelessness.
  • Modesty is an element of faith, and indecency has no relation to it.
  • Modesty adorns one's nature and personality and is indicative of his being Islamically cultured and refined.
  • Indecency, on the other hand, shows that one lacks virtues and is uncouth, dishonorable and uncultured.
  • We are obligated to guard ourselves against indecency and from acting indecently or uncultured, as qualified by Islam.
  • We must never misconstrue bashfulness or shyness with cowardice - Islamically they are far from synonymous.
  • Modesty, as mentioned, is a root virtue. One of the fruits of modesty is chastity.
  • There is no modesty when it comes to teaching the laws of Islam or searching for the truth.



jazakAllah khair for reading
King
slave of Allah!

Wednesday, April 28, 2010

Supplication for fear of shirk

Wednesday, April 28, 2010 - by King slaveofAllah · - 0 Comments

Ruling on regarding numbers as lucky or unlucky

- by King slaveofAllah · - 0 Comments

 

I heard number 7 is lucky; number 14 or 13 is unlucky. Are they true?.

Praise be to Allaah. 

What you mention is not true; there is no connection between numbers and luck. Regarding the numbers 13 and 14, or any other numbers or days, months or colours, as unlucky comes under the heading of tatayyur (superstitious belief in bird or other omens) which is forbidden in Islam.

Al-Bukhaari (5776) and Muslim (2224) narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no ‘adwa (transmission of infectious disease without the permission of Allaah) and no tiyarah (superstitious belief in bird omens), but I like optimism.” They said, “What is optimism?” He said, “A good word.”

Ahmad (4194), Abu Dawood (3910), al-Tirmidhi (1614) and Ibn Maajah (3538) narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Tiyarah (belief in evil omens) is shirk.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Ahmad (7045) and al-Tabaraani narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever lets tiyarah stop him from doing something is guilty of shirk.” They said, “What is the kafaarah for that?” He said, “To say: Allaahumma la khayra illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha ghayruka (O Allaah, there is no good except Your good, no birds except Yours, and there is no god beside You).”

Classed as hasan by al-Arna’oot and as saheeh by al-Albaani in Saheeh al-Jaami’, no. 6264.

Al-Tabaraani narrated in al-Kabeer from ‘Imraan ibn Husayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He is not one of us who practices augury [seeking omens in birds] or has that done for him, or who practices divination or has that done for him, or who practices witchcraft or has that done for him.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 5435.

Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim, no. 2224: 

Tatayyur (belief in bad omens) is pessimism, and is based on something disliked, be it a word or action or something seen… They used to startle gazelles and birds to make them move; if they went to the right they would regard that as a good omen and go ahead with their journeys or other plans, but if they went to the left they would cancel their journeys and plans, and regard that as a bad omen. So it would often prevent them from doing things that were in their interests. Islam cancelled out all that and forbade it, and said that it had no effect, whether good or bad. This is what is meant by the words of the Prophet (peace and blessings of Allaah be upon him): “There is no tiyarah (superstitious belief in bird omens),” and in another hadeeth, “Tiyarah is shirk” – i.e., the belief that it can bring benefit or harm, if they act upon it believing that it has any effect then this is shirk, because they think that it has an effect on what one does or that it can make things happen.

With regard to fa’l or belief in good omens, the Prophet (peace and blessings of Allaah be upon him) described it as a good and righteous word.

The scholars said: fa’l may be with regard to good or bad things, but it usually has to do with good things, but tiyarah can only have to do with bad things. They said: It may be used as a metaphor for good things… And the scholars said: He liked fa’l because if a person hopes for the benefit and bounty of Allaah, whether for a strong or weak reason, he will be in a good state, and if he is mistaken in his hope, then hope is still good for him. But if he loses hope in Allaah then that is bad for him. Tiyarah means thinking badly and expecting calamity. One example of fa’l is when a person is sick and he hears optimistic words such as “Yaa saalim (O healthy one)!”, or when a person is looking for something and he hears someone say “Yaa waajid (O finder).” So this fills his heart with the hope that he will recover or find what he is looking for. And Allaah knows best.

End quote from al-Nawawi, may Allaah have mercy on him.

Shaykh al-‘Uthaymeen (may Allaah have mercy on him) said: If the Muslim pays any heed to these things, one of two scenarios must apply, the first of which is that he responds to it, so he either goes ahead or cancels his plan, in which case he is basing his actions on something that is invalid; and the second of which is that he does not respond, so he goes ahead and does not care about it, but in his heart there is still some worry or anxiety. Even though this is less serious than the first scenario, he should not pay any attention to these things at all, and he should depend on Allaah.

Majmoo’ al-Fataawa, 2/113

The point is that it is not permissible to regard any numbers as unlucky. Whoever reads or hears a number and regards that as a bad omen has committed tatayyur which is forbidden. The expiation (kafaarah) for that, as stated in the hadeeth quoted above, is to say: “Allaahumma la khayra illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha ghayruka (O Allaah, there is no good except Your good, no birds except Yours, and there is no god beside You).”

And Allaah knows best.

Regarding something as Unlucky

- by King slaveofAllah · - 2 Comments

Regarding something as Unlucky
 
 
It is not permitted for the Muslim who believes in Allaah as his Lord, Islam as his religion, Muhammad  (peace and blessings of Allaah be upon him) as a Prophet and Messenger, and in the divine decree, both good and bad, to think that any being, entity or quality can have a specific effect in bringing good or warding off harm, as there is no evidence in sharee’ah to that effect.

This is part of the legacy of jaahiliyyah (ignorance) which has been cancelled out by Islam and is regarded as being shirk which negates perfect Tawheed, because it is insinuating thoughts (waswaas) and scare tactics from the Shaytaan.


It is like the attitude of the people of Pharaoh, about whom Allaah said (interpretation of the meaning): “But whenever good came to them, they said, ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Moosa and those with him…” [al-Araaf 7:131].

Ibn Abbaas (may Allaah be pleased with them both) said: “ ‘Their evil omens’ means what He decreed for them; they were the cause of what happened to them because of their kufr and rejection of the signs and messengers of Allaah.”


Many ahaadeeth were reported from the Prophet  (peace and blessings of Allaah be upon him) in which he forbade pessimism and superstitious belief in evil omens.

The word tatayyur (pessimism) is derived from teer (birds), because some birds were viewed as evil omens, then the word came to be applied to everything that is taken as a bad sign.

Abu Hurayrah reported that the Prophet  (peace and blessings of Allaah be upon him) said, “No ‘adwaa [transmission of infectious diease without the permission of Allaah], no tiyarah [superstitious belief in bird omens], no haamah [refers to a Jaahili Arab tradition described variously as: a worm that infests the grave of a murder victim until he is avenged; an owl; or the bones of a dead person turned into a bird that could fly], and no Safar [the month of Safar was regarded as “unlucky” in the Jaahiliyyah].”
[Translators notes in square brackets].
(Reported by al-Bukhaari, 5757, and Muslim, 2220.] Muslim added in one of his reports: “And no naw’ (star promising rain) and no ghool (evil demon living in the desert).”


The Prophet  (peace and blessings of Allaah be upon him) denounced ‘adwaa, the Jaahili belief that attributed sickness to something other than Allaah and said that the sickness could transmit itself without the decree of Allaah.

He explained that all of that happens by the decree of Allaah, and that people are instructed to avoid the causes of disaster if they are in good health.

The words “no Safar”, according to one of the interpretations given by the scholars, refer to the month of Safar, which the people of the Jaahiliyyah viewed with pessimism as being unlucky, as was reported in Sunan Abi Dawood (3914) from Muhammad ibn Raashid from someone who heard him say: “The people of the Jaahiliyyah used to regard Safar as inauspicious, and said that it was an unlucky month.

The Prophet  (peace and blessings of Allaah be upon him) refuted that.”

Imaam Ibn Rajab (may Allaah have mercy on him) said: “Regarding Safar as inauspicious is a kind of superstition that is forbidden. Also forbidden is regarding particular days, such as Wednesdays, as inauspicious, or following the Jaahili custom of regarding Shawwaal as inauspicious for weddings.”


No doubt this also includes the superstitions about the number 13 mentioned in the question. There is no indication in the Quraan or Sunnah that this number should be regarded as inauspicious in any way. The thirteenth is just an ordinary day, like any other day, and anything that happens on such a day happens by divine decree; Allaah decreed that it should happen on that day in that way.

If a person tried to spend his time counting the numbers of days or dates on which calamities befell the Muslim ummah, he might find some patterns in some instances, but this has nothing to do with “bad luck” because of certain numbers or dates on which those events happened.


The remedy for this kind of waswaas is for a person to strengthen his heart, have certain faith (yaqeen) in Allaah and put his trust in Him. He should know that no disaster happens except by the decree of Allaah, and he should beware of getting carried away with this waswaas from the Shaytaan or these ideas that may cross his mind.


He may be punished with the very thing that he is fearing, because he is turning away from having faith in Allaah and the belief that all good is in His hands, and that He Alone is the one who wards off harm by His power and grace.


The Prophet  (peace and blessings of Allaah be upon him) taught us the kafaarah (expiation) to be offered by the one who indulges in any kind of superstitious pessimism.


As this issue is widespread among people nowadays, there is no harm in going into further detail, as follows:


Tiyarah and Fa’l (Bad omens and good omens)

[1] Tiyarah (seeing bad omens) comes from the word tayr (birds) [because the ancient Arabs used to see omens in the movements of birds and other creatures – Translator], and is the opposite of fa’l (good omens).

The Arabs all used to have the same ideas about fa’l and tiyarah. The Prophet  (peace and blessings of Allaah be upon him) approved of and encouraged the idea of seeing good omens, but he disapproved and forbade the idea of seeing bad omens.


[2] Al-‘Izz ibn ‘Abd al-Salaam said: “The difference between al-tiyarah and al-tatayyur is that tatayyur means feeling in one's heart that something bad is going to happen, whilst tiyarah means acting on the basis of those pessimistic feelings.”

[3] Tiyarah existed long before Islam. Allaah says (interpretation of the meaning): “But whenever good came to them, they said, ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Moosa and those with him…” [al-A’raaf 7:131].


[4] Types of superstitious belief in bad omens, ancient and modern:
    1. Certain days or months, such as Safar and Shawwaal.
    2. Certain birds, such as crows and owls.
    3. Certain animals, such as snakes, black cats and monkeys, or their movements, such as the passing of gazelles.
    4. Certain types of people, such as a one-eyed man or a hunchback.
    5. Certain numbers, such as 13 among the Christians, 7 among the Bedouin and 10 among the Raafidis; in the latter case because they dislike the “‘asharah mubashsharah (the ten Sahaabah who were given the certain promise of Paradise) – with the exception of ‘Ali (may Allaah be pleased with him). Hence they will say “Nine plus one” instead of “ten.”
    6. Certain sounds, such as the voice of a crow or the sound of an ambulance or fire truck.
    7. Frightening or disturbing dreams.
    8. Colours, such as the colour of blood, or yellow.
    9. When the eyelashes of the left eye tremble involuntarily, they say, “Something bad is going to happen to us.”
    10. Calling a child by the name of a living person, such as the father or mother and so on.
    11. Witnessing an accident or a fire in the morning.
    12. Seeing one’s wife’s mother in the morning.
    13. When the right hand or right foot itches.

[5] The virtue of tawakkul (putting one’s trust in Allaah) and not indulging in tiyarah.

The Prophet  ( peace and blessings of Allaah be upon him) said: “Seventy thousand people will enter Paradise without being called to account and without being punished.” Among the virtues of these people, he described them as not believing in tiyarah and as putting their trust in Allaah. (Reported by Muslim).

[6] Condemnation of tiyarah and explanation that it is a kind of shirk.
Ibn Mas’ood (may Allaah be pleased with him) said: “The Messenger of Allaah  (peace and blessings of Allaah be upon him) said: ‘Al-tiyarah is shirk,’ and he said it three times.” (Reported by Abu Dawood and others, and classed as saheeh by al-Albaani).

Imraan ibn Husayn (may Allaah be pleased with him) said: “The Messenger of Allaah  (peace and blessings of Allaah be upon him) said: ‘He is not one of us who does tiyarah or has it done for himself…’” Al-Albaani said: “Its isnaad is hasan.” Ibn al-Qayyim said: “Tiyarah is a kind of shirk and a way in which the Shaytaan influences and scares a person. It is very serious for the one who takes it to heart and pays too much attention to it, but it is insignificant for the one who pays no attention to it and is not concerned about it.


[7] Negation of tiyarah and superstition. Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah  (peace and blessings of Allaah be upon him) said: ‘There is no ‘adwaa (contagion) or tiyarah, but I like righteous fa’l.” (Muslim). And he said, “No ‘adwaa, no tiyarah, no haamah, and no Safar.”
(Reported by al-Bukhaari and Muslim).

Mu’aawiyah ibn al-Hakam al-Salami reported that he said to the Messenger of Allaah  (peace and blessings of Allaah be upon him): “Some of us believe in tiyarah.” He said, “That is something that any of you may feel in himself, but it should not stop you from doing anything.” (Muslim).


So the Prophet  (peace and blessings of Allaah be upon him) explained that any anxiety suffered because of tiyarah is all in the mind and has nothing to do with the object that caused the fear. It is the person’s own illusion, fear and shirk that is affecting him and stopping him from doing what he wants to do, not the thing that he saw or heard. Whoever adheres firmly to the bonds of Tawheed and puts all his trust in Allaah, thus nipping the ideas of tiyarah in the bud before they take hold, will be successful and happy in this world and the next.


In a saheeh hadeeth, the Prophet  (peace and blessings of Allaah be upon him) said: “Leave any ideas of tiyarah as they are [i.e., do not take them any further].” (Saheeh Abi Dawood).

What this hadeeth means is that the Prophet  (peace and blessings of Allaah be upon him) wanted them not to pay attention to such ideas, but to leave them alone, as Allaah had made them, because they can bring neither benefit nor harm.


Ibn Jareer said: “What this means is to leave birds (tayr) alone without shooing them away, and carry on with one's own business, because shooing them away does not bring any benefit or ward off any harm.”


‘Ikrimah (may Allaah have mercy on him) said: “We were sitting with Ibn ‘Abbaas when a bird flew over us and screeched. A man who was there said, ‘Good!’ Ibn ‘Abbaas said to him, ‘It is neither good nor bad.’” He hastened to rebuke him lest he think that it had any influence for good or evil.

Taawoos set out on a journey with one of his friends, and a crow screeched. The man said, “Good!” Taawoos said, “What is the good in that? Do not accompany me any further.”

Ibn Abd al-Hakam said: “Muzaahim said, ‘When Umar ibn Abd al-Azeez set out from Madeenah, I looked and saw that the moon was in Hyades [a group of stars in Taurus], and I did not want to tell him that, so I just said to him, “Look how beautiful the moon looks tonight.” ‘Umar looked, and saw that the moon was in Hyades, and said, “It is as if you wanted to tell me that the moon was in Hyades. O Muzaahim, we do not go out by the help of the sun or the moon; we go out by the help of Allaah, al-Waahid, al-Qahhaar.”’”


[8] The limits of tiyarah.

The kind of tiyarah that makes a person go ahead with his plans or stops him from going ahead is the kind of tiyarah that is prohibited.

As for the good omens (fa’l) that the Prophet  (peace and blessings of Allaah be upon him) liked, this is a kind of optimism that a person does not feel dependent upon, unlike things that may make a person either go ahead or change his plans, in which a person is in a sense depending upon it. And Allah knows best.


[9] Kafaarah (expiation) for one who engages in tiyarah. Imaam Ahmad reported in his Musnad and Ibn al-Sunni also reported with a saheeh isnaad from Abd-Allaah ibn Amr that the Messenger of Allaah  (peace and blessings of Allaah be upon him) said: “Whoever lets tiyarah stop him from doing something is guilty of shirk.”

They said, “What is the kafaarah for that?” He said, “To say: Allaahumma la khayra illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha ghayruka (O Allaah, there is no good except Your good, no birds except Yours, and there is no god beside You).”
“… no birds except Yours” means: the birds are part of Your creation, they can bring neither benefit nor harm, and the only One Who can bring benefit or harm is You, may You be glorified.


[10] Remedies for tatayyur:
(a) tawakkul, which means delegating all one’s affairs to Allaah and relying on Him, whilst at the same time taking the necessary means and precautions.

This is an obligation which must be done purely and sincerely for Allaah, because it is one of the best forms of worship and highest levels of Tawheed. Allaah says (interpretation of the meanings): “… and put your trust in Allaah, if you are believers indeed.” [al-Maa’idah 5:23]

and “And put yout trust in the Ever-Living One Who dies not, and glorify His Praises, and Sufficient is He as the All-Knower of the sins of His slaves.” [al-Furqaan 25:58].

Putting one’s trust in Allaah is one of the greatest and most important ways of getting rid of pessimism and superstition and other matters pertaining to shirk.
(b) Knowing that everything that happens, happens by the decree of Allaah. Blessings and calamities alike are covered by the will and decree of Allaah, as He says (interpretation of the meaning): “No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (al-lawh al-mahfooz), before We bring it into existence. Verily, that is easy for Allaah.” [al-Hadeed 57:22].

Thus a person may be reassured about these matters, and there is no need for tatayyur or tiyarah, because good and bad alike are subject to the will and decree of Allaah.
(c)   Istikhaarah. This is one of the greatest forms of worship and is complete tawakkul or dependence on Allaah. It is the alternative to tatayyur and tiyarah.

The Prophet  (peace and blessings of Allaah be upon him) used to teach his Companions to make istikhaarah for all their affairs just as he used to teach them the soorahs of the Quran.
(d)   Moving away from places which one thinks are “unlucky”. Here we are talking about doubt, not certainty. Anas ibn Maalik (may Allaah be pleased with him) said: “A man said, ‘O Messenger of Allaah, we lived in a house where our number was great and our wealth was abundant, then we moved to a house where our numbers dwindled and our wealth decreased.’ The Messenger of Allaah  (peace and blessings of Allaah be upon him) said: ‘Leave it, for it is bad.’” (Reported by Maalik, Abu Dawood, al-Bukhaari in al-Adab al-Mufrad, and classed as hasan by al-Albaani).
“Leave it, for it is bad” – Ibn ‘Abd al-Barr said: “I think that he said it lest they adhere to thoughts of tiyarah.” Al-Baghawi said: “He told them to move away from it because they did not like it and did not feel comfortable; if they moved, the things they were feeling would go away. He did not tell them to move because the house was the cause of the problems.”
But the Creator made that the time for His decree to be carried out. – suggested by Ibn al’-Arabi al-Maaliki.
(e)   Fa’l (good omen). This is the opposite of tiyarah, for example when a man who is sick hears another addressing him as “Ya saalim (O healthy one)!”. The Messenger of Allaah  (peace and blessings of Allaah be upon him) said: “There is no ‘adwaa (contagion) and no tiyarah, but I like righteous fa’l, a good word.” (Reported by al-Bukhaari and Muslim).
The difference between fa’l and tiyarah is that fa’l involves thinking in positive terms about Allaah, whereas tiyarah involves the opposite, so for this reason it is disliked.
There is another issue here: if a person puts his trust in Allaah and goes ahead with his plans, then disaster strikes and harm befalls him, how can this happen when he thought of Allaah in positive terms? Our answer is that this is a test, not an omen or tiyarah; the believer is tested in accordance with the level of his faith.
Haafiz al-Hakami said: “One of the conditions of fa’l is that it is not something that a person relies on or tries to figure out; it is just a coincidence that happens to a person without him thinking about it. It is a particularly loathsome form of bidah to try to find fal in the Quraan [by opening it at random]. The one who takes the Verses of Allaah as a joke or idle entertainment is surely doing wrong. If a person tries to figure out fa’l and use it to get “good luck”, this is tiyarah, like using arrows to seek luck or a decision.
O Allaah, we seek refuge with You from associating anything knowingly with You, and we seek Your forgiveness for that which we do unknowingly.

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