Zamzamfarish's Blog

The Muslimah and Her Community

2010-04-19T13:24:00.001-07:00

The Muslim community is based on sincerity, purity of human feelings and fulfillment of rights and needs to every member.

The Muslimah has a mission in her life. Within the community she calls the people to Islam with good preaching and the best character. She teaches from what she learns and deals with those whom she comes in contact with based on Islamic values and morals. All this is done seeking the pleasure of Allah, the Exalted, while striving to attain the reward of His Paradise.
Wherever the Muslimah is, she should be a beacon of guidance and a positive source of correction and education, through both her words and deeds.

The true Muslimah has a refined social personality of the highest degree, which qualifies her to undertake her duty of calling others to Islam. She demonstrates the true values of her religion and the practical application of those values by attaining beautiful Islamic attributes. Her distinct social character represents a huge store of Islamic values, which can be seen by the way in which she interacts with the people around her.

The Muslimah, as Islam meant her to be, is a unique and remarkable person in her attitude, conduct and relationships with others at all levels. She treats them well by being friendly with them, humble, gentle of speech and avoiding offence. She likes others and is liked by them. She tries to follow the example of the Prophet (peace and blessings be upon him) as he was the best of people in his attitude towards others.

He (peace and blessings be upon him) said: "Nothing will weigh more heavily in the Balance of the believing slave on the Day of Resurrection than a good attitude towards others." [At-Tirmidhi]

Because Islam is based on truthfulness, the Muslimah is always truthful with all people. Truthfulness leads to goodness and goodness leads to Paradise. Therefore the Muslim strives to be true in all her words and deeds.

The Muslimah never gives false statements, because this attitude is forbidden in the Quran. Allah, the Most Glorified, says (what means):

"...And shun the word that is false." [Noble Quran 22:30]

The Muslimah seeks to offer sincere advice to everyone she comes in contact with. It's not just the matter of volunteering to do good out of generosity; it is a duty enjoined by Islam.

The Prophet (peace and blessings be upon him) said: "(The essence of) Religion is (offering sincere) advice." [Muslim]

By the favor of Allah, the Muslimah is a guide for others to righteous deeds, whether by her actions or words. She never cheats, deceives or stabs in the back. These shameful acts are beneath hier, as they contradict the values of truthfulness.

The Prophet (peace and blessings be upon him) said: "...whoever cheats is not one of us." [Muslim]

When the Muslimah promises something, she means to keep her promise. This attitude stems naturally from truthfulness, and indicates the high level of civility attained by the one who exhibits it. Allah says (what means):

"And fulfill every engagement, for [every] engagement will be enquired into [on the Day of Reckoning]." [Noble Quran 17:34]

One of the worst characteristics that Islam abhors is hypocrisy, therefore the Muslimah can never be a hypocrite; she is frank and open in her words and opinions.

The Prophet (peace and blessings be upon him) said: "One of the worst people is a double-faced man, who comes to one group with one face and to another group with a totally different face." [Al-Bukhari]

Islam does not approve of begging. It makes it a sin that a person should beg when she has enough to satisfy her immediate needs. Therefore, the Muslimah does not beg. If she is faced with difficulty and poverty, she seeks refuge in patience, whilst doubling her effort to find a way out.

The Prophet (peace and blessings be upon him) said: "Whoever refrains from asking from people, Allah will help him..." [Al-Bukhari & Muslim]

A sign of one's excellence in Islam is her ignoring what does not concern her. The Muslimah should only participate in what concerns her, such as anything that is her property, right, obligation or under her control. To be concerned with something entails preserving and taking care of this thing that one is allowed to be concerned with.

The Prophet (peace and blessings be upon him) said: "A sign of a person's being a good Muslim is that he should leave alone that which does not concern him." [At-Tirmidhi]

The Muslimah never searches for people's faults or slander their honor. She doesn't slip into the error of pride, boasting and showing off. She judges fairly, is never unjust (even to those whom she does not like) or biased by her own whims, and avoids suspicion. She does not rejoice in the misfortunes of anyone. She carefully avoids uttering any word of slander, cursing, malicious gossip and foul language.

She does not make fun of people but is gentle, kind, compassionate and merciful, strives for people's benefit and seeks to protect and help them.

One of the virtues of such a great value and importance that Islam, not only recommends, but also orders Muslims to characterize themselves with, is generosity. Therefore, the Muslimah is generous and gives freely without waste to those who are in need. When she gives, she does not remind people of her generosity. She is patient, tries hard to control her anger and is forgiving. She does not bear grudges or resentments, and is easy on people, not hard.

One of the worst diseases of the heart is envy, which leads to foul conduct and bad behavior. Therefore the Muslimah is not envious, because she knows that the pleasures of this life are as nothing in comparison to the reward that Allah has prepared for the believers, and that whatever happens in life happens according to the decree of Allah.

The Muslimah, who truly understands the teachings of her religion, is gentle, friendly, cheerful and warm. She mixes with people and gets along with them. She is humble and modest; and does not look down at other people. She is lighthearted and has a sense of humor and does not disdain others. Her jokes are distinguished by their legitimate Islamic nature. She is keen to bring happiness to people. It is an effective means of conveying the message of truth to them, and exposing them to its moral values, because people only listen to those whom they like, trust and accept.

The Muslimah keeps secrets; keeping secrets is a sign of maturity, moral strength, wisdom and balanced personality. She is concerned about the affairs of people in general. She is happy to welcome her guests and hastens to honor them.

The Prophet (peace and blessings be upon him) said: "Every religion has a (distinct) characteristic and the characteristic of Islam is modesty." [Ibn Majah]

The Muslimah adheres to the principle of modesty in all things. She does not accept every custom that is widely accepted by others, for there may be customs which go against Islam.

The Muslimah does not enter a house other than her own without seeking permission and greeting people. She sits wherever she finds room when she joins a gathering. She avoids whispering and conversing privately when she is in a group of three. She gives due respect to elders and those who deserve to be respected (like scholars etc.).

Allah Almighty says (what means):

"Invite mankind to the way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious." [Noble Quran 16:125]

The Muslimah is aware of her duty to call others to Islam, and does not spare any effort to do so. She enjoins what is good and forbids what is evil and mixes with righteous people.

Khadejah Jones
Share Islam Team
ShareIslam.com

Parents tie their children to posts to stop them being stolen

2010-04-19T04:11:00.000-07:00

Something is clearly out of kilter. In one class of ten-year-olds, only 20 out of 80 were girls. In another classroom, it was 25 out of 63.

It is possible that some girls were being kept away from school because their parents did not think it worth sending them, but even so, the inequality was enormous and perplexing.

What made it more disturbing was the way teachers accepted there was a mismatch, but refused to talk about how this could have come about. One school principal simply would not discuss the matter. There was a strong sense that I was breaking a taboo by asking.

In a village primary school outside Danzhou, so remote that the staff live behind the school building in a dormitory and keep their own chickens, the gap was not quite so obvious.

But an unusually talkative teacher reckoned that in this small place there was a 60-40 ratio of boys to girls. He laughed and said: 'The state is always taking measures to try to persuade people to have daughters. But the people have their own countermeasures.'

All over this district, the evidence of government concern is on display. A 20-yard-long propaganda poster in one tiny hamlet dwells sternly and very frankly on the problem, declaring: 'Our current family planning policy is this, "Pay attention to the issue of gender imbalance."'

It quotes a recent national census showing a growing imbalance and predicts: 'In 2040 there will be 300million men and 250 million women under 40. At least 30million men will have difficulty getting married.

This will cause "elements of instability" and hinder economic growth. The harm caused by this imbalance could include disintegration of families, high divorce rates, "sex offences" and distortion of the birth rate.'

The poster, astonishingly candid in a country where critical journalism and dissent are still suppressed with all the force of the state, is sadly lame when it comes to suggesting what to do.
It calls for 'action to care for girls' and then sets out four vague and wordy slogans which can be summed up as 'girls are good'. And so they keep saying.

As we travelled around the countryside, it was interesting to see that the traditional Chinese rural propaganda - charmingly naive tiled pictures calling for one-child families, until recently an inescapable feature of the country's rural landscape, often on every corner and at any crossroads - had recently disappeared, or been covered up.

The message remains but it has been altered, although some old slogans, such as 'fewer births, better births', remain.

There are also financial inducements, important to parents who have traditionally seen a big family as the only promise of security in old age.

In one model village, a neat concrete communist idea of what rural life should be like, with its own clinic and school, there is a poster advertising benefits of £8 per month and easier access to good schools for parents who stick to one child, as well as large compensation payments by Chinese standards (around £5,000) if an only child dies.

But a painted slogan also discourages the abortion of unborn girls that everyone knows is going on despite laws which - in theory - ban the use of scans to check the sex of the child, and punish selective abortions.

In red lettering on the village hall are the optimistic words: 'Boy or Girl? Let Nature decide.' And huge new billboards stand at key points throughout the district.

They show idealised young families: a single daughter accompanies her parents, her arms affectionately outstretched amid fields of flowers. And they carry such slogans as 'Caring for girls is caring for the future of our nation!' or 'Times have changed! Boys and girls are the same!' and 'Boys and girls are both treasures'.

In a scruffy roadside cafe next to one of these giant placards a farmer from a rubber plantation muttered mutinously: 'That's all very well, but they're not the same really, and you want to be sure what it is before you have it, if you only have one child.'

Abortions.... Soft Murder

2010-04-15T08:37:00.000-07:00

In the cruel old China, baby girls were often left to die in the gutters. In the cruel modern China, they are aborted by the tens of millions, using all the latest technology.

Reliance On Allah

2010-04-12T11:34:00.004-07:00

Relying on Allah is one of the greatest forms of worship. Allah says (what means):

"...And upon Allah rely, if you should be believers." [Noble Quran 5:23]

Restoring & Maintaining Intimacy in Marriage

2010-04-09T12:50:00.000-07:00

Couples can return to the state of intimacy from conflict, if, and only if, they stop hurting each other and return to meeting each other's emotional needs again.What is intimacy?

Why we should ban the pedophile Akon?

2010-04-09T09:52:00.000-07:00

We are a Muslim Country. We should know the ruling on this kind of Pedophile shows.
I have always heard that music, singing and dancing are haram in Islam. I went to this other site for the first time,XXX, and typed in music and all of these articles appeared which said music,dancing, and singing in Islam is halal??? They said "as long as the 2 sexes are not close together and their is no drinking going on" etc. and they even have hadiths that try to prove our Prophet Muhammed s.a.w was ok with this??? I am very confused now... Could you PLEASE give a full, detailed explanation about the Islamic ruling on music, singing and dancing and when it is allowed, if it is even allowed at all.

Praise be to Allaah.
Ma’aazif is the plural of mi’zafah, and refers to musical instruments (Fath al-Baari, 10/55), instruments which are played (al-Majmoo’, 11/577). Al-Qurtubi (may Allaah have mercy on him) narrated from al-Jawhari (may Allaah have mercy on him) that ma’aazif means singing. In his Sihaah it says that it means musical instruments. It was also said that it refers to the sound of the instruments. In al-Hawaashi by al-Dimyaati (may Allaah have mercy on him) it says: ma’aazif means drums (dufoof, sing. daff) and other instruments which are struck or beaten (Fath al-Baari, 10/55).

Evidence of prohibition in the Qur’aan and Sunnah:

Allaah says in Soorat Luqmaan (interpretation of the meaning):

“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…” [Luqmaan 31:6]

The scholar of the ummah, Ibn ‘Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).

Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451).

Al-Sa’di (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. (Tafseer al-Sa’di, 6/150)

Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood about the aayah (interpretation of the meaning), ‘“And of mankind is he who purchases idle talks’ [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing – and he repeated it three times. It was also reported with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur’aan. Both of them are idle talk. Hence Ibn ‘Abbaas said: “Idle talk” is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur’aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Qur’aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur’aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259 1/258-259).

Allaah says (interpretation of the meaning):

“[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience)…” [al-Israa’ 17:64]

It was narrated that Mujaahid (may Allaah have mercy on him) said: “And befool them gradually those whom you can among them with your voice” – his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Haatim narrated from Ibn ‘Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan).

Allaah says (interpretation of the meaning):

“Do you then wonder at this recitation (the Qur’aan)?

And you laugh at it and weep not,

Wasting your (precious) lifetime in pastime and amusements (singing)”

[al-Najm 53:59-61]

‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed.

Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).

It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): ‘And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…’ [Luqmaan 31:6].” (Hasan hadeeth)

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments…” (Narrated by al-Bukhaari ta’leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).

Ibn al-Qayyim (may Allaah have mercy on him) said: This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu’allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name.

This hadeeth indicates in two ways that musical instruments and enjoyment of listening to music are haraam. The first is the fact that the Prophet (peace and blessings of Allaah be upon him) said: “[they] permit” which clearly indicates that the things mentioned, including musical instruments, are haraam according to sharee’ah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haraam, i.e., zinaa and alcohol: if they (musical instruments) were not haraam, why would they be mentioned alongside these things? (adapted from al-Silsilah al-Saheehah by al-Albaani, 1/140-141 1/140-141)

Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: This hadeeth indicates that ma’aazif are haraam, and ma’aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo’, 11/535).

Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa’d al-Saa’idi, ‘Imraan ibn Husayn, ‘Abd-Allaah ibn ‘Amr, ‘Abd-Allaah ibn ‘Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, ‘Aa’ishah Umm al-Mu’mineen, ‘Ali ibn Abi Taalib, Anas ibn Maalik, ‘Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabee’ah. Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam.

It was narrated that Naafi’ (may Allaah have mercy on him) said: Ibn ‘Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Naafi’, can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood). Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn ‘Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn ‘Umar would have instructed Naafi’ to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur’aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo’, 10/78).

Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn ‘Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn ‘Umar to continue hearing it, this was because of necessity. (al-Mughni, 10/173)

(Even though the hearing referred to in the comments of the two imaams is makrooh, it was permitted because of necessity, as we will see below in the comments of Imaam Maalik (may Allaah have mercy on him). And Allaah knows best).

The views of the scholars (imaams) of Islam

Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).

Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).

Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami’ by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: “The only people who do things like that, in our view, are faasiqs.” (Tafseer al-Qurtubi, 14/55).

Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: Among the types of earnings which are haraam by scholarly consensus are ribaa, the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi).

Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425).

The author of Kifaayat al-Akhbaar, who was one of the Shaafa’is, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. (He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee’ah, or evil faqeers – meaning the Sufis, because they call themselves fuqaraa’ or faqeers – because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128).

Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan).

Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118)

Al-Tabari (may Allaah have mercy on him) said: The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Adhere to the majority.” And whoever dies differing from the majority, dies as a jaahili. (Tafseer al-Qurtubi, 14/56). In earlier generations, the word “makrooh” was used to mean haraam, then it took on the meaning of “disliked”. But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said “it should be prevented”, and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu’l-Faraj and al-Qaffaal among our companions said: the testimony of the singer and the dancer is not to be accepted. I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either.

Shaykh al-Fawzaan (may Allaah preserve him) said: What Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity. (al-I’laam)

Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo’, 22/140). And he said: According to the majority of fuqahaa’, it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo’, 28/113). And he said: …Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail… the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shu’bi, al-Nakha’i and Maalik regarded that as makrooh [i.e., haraam]. Abu Thawr, al-Nu’maan – Abu Haneefah (may Allaah have mercy on him) – and Ya’qoob and Muhammad, two of the students of Abu Haneefah said: it is not permissible to pay anything for singing and wailing. This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. (Majmoo’ al-Fataawa, 10/417).

Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation – i.e., he did not make the first man pay the cost of the mandolin, because it was haraam and had no value. (al-Musannaf, 5/395).

Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)

An appropriate exception

The exception to the above is the daff – without any rings (i.e., a hand-drum which looks like a tambourine, but without any rattles) – when used by women on Eids and at weddings. This is indicated by saheeh reports. Shaykh al-Islam (may Allaah have mercy on him) said: But the Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: “Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men.” And he cursed women who imitate men and men who imitate women. Because singing and playing the daff are things that women do, the Salaf used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate – and how many of them there are nowadays! It is well known that the Salaf said this.

In a similar vein is the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), when her father (may Allaah be pleased with him) entered upon her at the time of Eid, and there were two young girls with her who were singing the verses that the Ansaar had said on the day of Bu’aath – and any sensible person will know what people say about war. Abu Bakr (may Allaah be pleased with him) said: “Musical instruments of the Shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)!” The Messenger of Allaah had turned away from them and was facing the wall – hence some scholars said that Abu Bakr (may Allaah be pleased with him) would not tell anybody off in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), but he thought that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not paying attention to what was happening. And Allaah knows best. He (the Prophet (peace and blessings of Allaah be upon him)) said: “Leave them alone, O Abu Bakr, for every nation has its Eid, and this is our Eid, the people of Islam.” This hadeeth shows that it was not the habit of the Prophet (peace and blessings of Allaah be upon him) and his companions to gather to listen to singing, hence Abu Bakr al-Siddeeq called it “the musical instruments of the Shaytaan”. And the Prophet (peace and blessings of Allaah be upon him) approved of this appellation and did not deny it when he said, “Leave them alone, for every nation has its Eid and this is our Eid.” This indicates that the reason why this was permitted was because it was the time of Eid, and the prohibition remained in effect at times other than Eid, apart from the exceptions made for weddings in other ahaadeeth. Shaykh al-Albaani explained this in his valuable book Tahreem Aalaat al-Tarab (the Prohibition of Musical Instruments). The Prophet (peace and blessings of Allaah be upon him) approved of young girls singing at Eid, as stated in the hadeeth: “So that the mushrikeen will know that in our religion there is room for relaxation.” There is no indication in the hadeeth about the two young girls that the Prophet (peace and blessings of Allaah be upon him) was listening to them. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident. So it is clear that this is for women only. Imaam Abu ‘Ubayd (may Allaah have mercy on him) defined the daff as “that which is played by women.” (Ghareeb al-Hadeeth, 3/64).

An inappropriate exception
Some of them make an exception for drums at times of war, and consequentially some modern scholars have said that military music is allowed. But there is no basis for this at all, for a number of reasons, the first of which is that this is making an exception with no clear evidence, apart from mere opinion and thinking that it is good, and this is wrong. The second reason is that what the Muslims should do at times of war is to turn their hearts towards their Lord. Allaah says (interpretation of the meaning):

“They ask you (O Muhammad) about the spoils of war. Say: ‘The spoils are for Allaah and the Messenger.’ So fear Allaah and adjust all matters of difference among you…” [al-Anfaal 8:1]. But using music is the opposite of this idea of taqwa and it would distract them from remembering their Lord. Thirdly, using music is one of the customs of the kuffaar, and it is not permitted to imitate them, especially with regard to something that Allaah has forbidden to us in general, such as music. (al-Saheehah, 1/145)

“No people go astray after having been guided except they developed arguments amongst themselves.” (Saheeh)

Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet (peace and blessings of Allaah be upon him) as evidence that singing is allowed! Al-Bukhaari included this hadeeth in his Saheeh under the heading Baab al-Hiraab wa’l-Daraq Yawm al-‘Eid (Chapter on Spears and Shields on the Day of Eid). Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad. (Sharh Muslim). But as al-Haafiz ibn Hajar (may Allaah have mercy on him) said: whoever speaks about something which is not his profession will come up with weird ideas such as these.

Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim (may Allaah have mercy on him) said, because it is valuable:

I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of puberty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics. How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them. Can this be used as evidence to allow what you do and what you know of listening (to music) which includes (bad) things which are not hidden?! Subhaan Allaah! How people can be led astray! (Madaarij al-Saalikeen, 1/493).

Ibn al-Jawzi (may Allaah have mercy on him) said: ‘Aa’ishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of puberty except condemnation of singing. Her brother’s son, al-Qaasim ibn Muhammad, condemned singing and said that it was not allowed to listen to it, and he took his knowledge from her. (Talbees Iblees, 229). Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: A group of the Sufis used this hadeeth – the hadeeth about the two young girls – as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not. This view is sufficiently refuted by the clear statement of ‘Aa’ishah in the following hadeeth, where she says, “They were not singers.” She made it clear that they were not singers as such, although this may be understood from the wording of the report. So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i.e., the hadeeth. And Allaah knows best. (Fath al-Baari, 2/442-443 2/442-443).

Some people even have the nerve to suggest that the Sahaabah and Taabi’een listened to singing, and that they saw nothing wrong with it!

Al-Fawzaan (may Allaah preserve him) said: We demand them to show us saheeh isnaads going back to these Sahaabah and Taabi’een, proving what they attribute to them. Then he said: Imaam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak said: The isnaad is part of religion. Were it not for the isnaad, whoever wanted to could say whatever he wanted to.

Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz (may Allaah have mercy on him) said: The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are da’eef. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam.

All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani (may Allaah have mercy on him) explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of (these ahaadeeth) were saheeh, he would follow that. But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that. They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to.

Some of them said that the scholars forbade singing because it is mentioned alongside gatherings in which alcohol is drunk and where people stay up late at night for evil purposes.

Al-Shawkaani (may Allaah have mercy on him) said: The response to this is that mentioning these things in conjunction does not only mean that what is haraam is what is joined together in this manner. Otherwise this would mean that zinaa, as mentioned in the ahaadeeth, is not haraam unless it is accompanied by alcohol and the use of musical instruments. By the same token, an aayah such as the following (interpretation of the meaning):

“Verily, he used not to believe in Allaah, the Most Great,

And urged not on the feeding of Al‑Miskeen (the poor).”

[al-Haaqqah 69:33-34]

would imply that it is not haraam to disbelieve in Allaah unless that is accompanied by not encouraging the feeding of the poor. If it is said that the prohibition of such things one at a time is proven from other reports, the response to that is that the prohibition of musical instruments is also known from other evidence, as mentioned above. (Nayl al-Awtaar, 8/107).

Some of them said that “idle talk” does not refer to singing; the refutation of that has been mentioned above. Al-Qurtubi (may Allaah have mercy on him) said: This – the view that it means singing – is the best that has been said concerning this aayah, and Ibn Mas’ood swore three times by Allaah besides Whom there is no other god, that it does refer to singing. Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter. Then he said: The first view is the best of all that has been said on this matter, because of the marfoo’ hadeeth, and because of the view of the Sahaabah and the Taabi’een. (Tafseer al-Qurtubi).

Ibn al-Qayyim (may Allaah have mercy on him), after quoting this Tafseer, said: Al-Haakim Abu ‘Abd-Allaah said in the Tafseer of Kitaab al-Mustadrak: Let the one who is seeking this knowledge know that the Tafseer of a Sahaabi who witnessed the revelation is a hadeeth with isnaad according to the two Shaykhs (al-Bukhaari and Muslim). Elsewhere in his book, he said: In our view this hadeeth has the same strength as a marfoo’ report. Although their tafseer is still subject to further examination, it is still more readily acceptable than the tafseer of those who came after them, because they are the most knowledgeable among this ummah of what Allaah meant in his Book. It was revealed among them and they were the first people to be addressed by it. They heard the tafseer from the Messenger (peace and blessings of Allaah be upon him) in word and in deed. And they were Arabs who understood the true meanings of (Arabic) words, so Muslims should avoid resorting to any other interpretation as much as possible.

Some of them said that singing is a form of worship if the intention is for it to help one to obey Allaah!

Ibn al-Qayyim (may Allaah have mercy on him) said: How strange! What type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verses and music in which most of what is said is haraam and deserves the wrath and punishment of Allaah and His Messenger? … How can anyone who has the least amount of insight and faith in his heart draw near to Allaah and increase his faith by enjoying something which is hated by Him, and He detests the one who says it and the one who accepts it? (Madaarij al-Saalikeen, 1/485)

Shaykh al-Islam said, discussing the state of the person who has gotten used to listening to singing: Hence you find that those who have gotten used to it and for whom it is like food and drink will never have the desire to listen to the Qur’aan or feel joy when they hear it, and they never find in listening to its verses the same feeling that they find when listening to poetry. Indeed, if they hear the Qur’aan, they hear it with an inattentive heart and talk whilst it is being recited, but if they hear whistling and clapping of hands, they lower their voices and keep still, and pay attention. (Majmoo’ al-Fataawa, 11/557 ff)

Some say that music and musical instruments have the effect of softening people’s hearts and creating gentle feelings. This is not true, because it provokes physical desires and whims. If it really did what they say, it would have softened the hearts of the musicians and made their attitude and behaviour better, but most of them, as we know, are astray and behave badly.

Conclusion

Perhaps – for fair-minded and objective readers – this summary will make it clear that the view that music is permissible has no firm basis. There are no two views on this matter. So we must advise in the best manner, and then take it step by step and denounce music, if we are able to do so. We should not be deceived by the fame of a man in our own times in which the people who are truly committed to Islam have become strangers. The one who says that singing and musical instruments are permitted is simply supporting the whims of people nowadays, as if the masses were issuing fatwas and he is simply signing them! If a matter arises, they will look at the views of fuqahaa’ on this matter, then they will take the easiest view, as they claim. Then they will look for evidence, or just specious arguments which are worth no more than a lump of dead meat. How often have these people approved things in the name of sharee’ah which in fact have nothing to do with Islam!

Strive to learn your Islam from the Book of your Lord and the Sunnah of your Prophet. Do not say, So-and-so said, for you cannot learn the truth only from men. Learn the truth and then measure people against it. This should be enough for the one who controls his whims and submits himself to his Lord. May what we have written above heal the hearts of the believers and dispel the whispers in the hearts of those who are stricken with insinuating whispers. May it expose everyone who is deviating from the path of Revelation and taking the easiest options, thinking that he has come up with something which none of the earlier generations ever achieved, and speaking about Allaah without knowledge. They sought to avoid fisq (evildoing) and ended up committing bid’ah – may Allaah not bless them in it. It would have been better for them to follow the path of the believers.

And Allaah knows best. May Allaah bless and grant peace to His Messenger who made clear the path of the believers, and to his companions and those who follow them in truth until the Day of Judgement.

Summary of a paper entitled al-Darb bi’l-Nawa li man abaaha al-Ma’aazif li’l-Hawa by Shaykh Sa’d al-Deen ibn Muhammad al-Kibbi.

For more information, please see:

Al-I’laam bi Naqd Kitaab al-Halaal wa’l-Haraam, by Shaykh al-‘Allaamah Saalih ibn Fawzaan al-Fawzaan

Al-Samaa’ by Shaykh al-Islam Ibn al-Qayyim

Tahreem Aalaat al-Tarab, by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him)

slam Q&A
Sheikh Muhammed Salih Al-Munajjid

What to do when .....

2010-04-03T05:30:00.000-07:00

Omitted second tashahhud by mistake

A woman prayed Jumu’ah in al-Masjid al-Haraam, and she thought that Jumu’ah was four rak’ahs, so when she was sitting for the final tashahhud she recited the first tashahhud, then was silent, waiting for the imam to stand up (for the third rak’ah), then the imam said the tasleem and she said the tasleem with him. Should she repeat her prayer?.

Praise be to Allaah.

The scholars differed concerning the ruling on sending blessings upon the Prophet (peace and blessings of Allaah be upon him) in the tashahhud. The Hanbalis are of the view that sending blessings upon the Prophet (peace and blessings of Allaah be upon him) is an essential part of the prayer. The Shaafa’is are of the view that it is obligatory – and this was also narrated in one report from Ahmad. The Hanafis and Maalikis are of the view that it is Sunnah.

There is no sound, clear evidence to indicate that sending blessings upon the Prophet (peace and blessings of Allaah be upon him) in the tashahhud is an essential part of the prayer. The hadeeth of Abu Mas’ood al-Ansaari, in which he says: “Allaah has commanded us to send blessings upon you, O Messenger of Allaah; how should we send blessings upon you?” (narrated by Muslim, 405) does not prove that it is obligatory to send blessings upon the Prophet (peace and blessings of Allaah be upon him) in the tashahhud, because they were asking him how; they were no asking him how to do that in the prayer.

Hence evidence that it is Sunnah to send blessings upon the Prophet (peace and blessings of Allaah be upon him) in the tashahhud is derived from the marfoo’ hadeeth of Abu Hurayrah: “When any one of you finishes the last tashahhud, let him seek refuge in Allaah from four things: from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the evil of the Dajjaal.” Narrated by Muslim, 588.

Based on the above, the most that can be said about what this woman omitted from her prayer is that it is obligatory, although the view that it is Sunnah is a strong view. But because she caught up with the whole prayer with the imam, the imam bears responsibility for her shortcoming. And Allaah knows best.

Islam Q&A

2009-09-26T09:18:00.001-07:00

Conditions of the acceptance of the Shahaadatayn

My question deal with a topic I heard in a khutbah. The Imam spoke about our khalimah. And he said it has conditions, that the ulama have given 9 or so, that you must have in order to gain access to jannah. He said just saying the words would not be enough. I wanted to know what were those conditions. He gave a few that I can remember. The first being knowledge of the Khalimah. The second being yaqeen. I would like to know if you know of this, and if I could be given the rest? Any help you may be able to provide would be appreciated insha Allah

Praise be to Allaah.

It seems that by “kalimah” you mean the Kalimat al-Tawheed (lit. Word of Divine Unity), which is the Shahaadatayn, “Laa ilaaha ill-Allaah Muhammadun Rasool-Allaah (There is no god except Allaah, and Muhammad is the Messenger of Allaah).” This is also what the khateeb was referring to.

There are a number of conditions attached to the Shahaadatayn, which are as follows:

(1) (1) Knowledge

This means knowing the meaning of the Shahaadah, both the negation (There is no god) and the affirmation (except Allaah), knowledge as opposed to ignorance of this.

Allaah says (interpretation of the meaning):

“So know (O Muhammad) that Laa ilaaha ill -Allaah (none has the right to be worshipped but Allaah)…”

[Muhammad 47:19]

“except for those who bear witness to the truth knowingly [i.e., that there is no god except Allaah, and they know” [al-Zukhruf 43:86] – they know in their hearts the meanings of the words that their mouths speak.

It is reported in al-Saheeh that ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever dies knowing that there is no god except Allaah will enter Paradise.”

(2) Certainty

This is certainty as opposed to doubt, whereby the person who says this [the Shahaadah] is absolutely certain about the meaning of these words, because faith does not count unless it is based on certain knowledge, not on knowledge based on speculation, let alone doubt.

Allaah says (interpretation of the meaning):

“Only those are the believers who have believed in Allaah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allaah. Those! They are the truthful”

[al-Hujuraat 49:15]

A condition of their being truthful in their belief in Allaah and His Messenger is that they should not doubt. The one who doubts is a hypocrite – Allaah forbid.

It is reported in al-Saheeh that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Bear witness that there is no god except Allaah and that I am the Messenger of Allaah, for no person meets Allaah with these two (words), not doubting in them, and is kept away from Paradise.”

(3) Acceptance

This means that one accepts with one’s heart and with one’s words that which is implied by this kalimah. Allaah says concerning the one who accepts it (interpretation of the meaning):

“Save the chosen slaves of Allaah (i.e. the true believers of Islamic Monotheism).

For them there will be a known provision (in Paradise),

Fruits; and they shall be honoured,

In the Gardens of Delight (Paradise)…

[al-Saaffaat 37:40-43]

“Whoever brings a good deed (i.e. belief in the Oneness of Allaah along with every deed of righteousness), will have better than its worth; and they will be safe from the terror on that Day”

[al-Naml 27:89]

It was narrated in al-Saheeh from Abu Moosa (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“The likeness of the guidance and knowledge with which Allaah has sent me is a great deal of rain which falls on the land. Some of the land is fertile: it absorbs the water and brings forth a lot of grass and vegetation. Other parts of the land are infertile, but they hold the water and Allaah benefits the people thereby, so that they drink it, and water their animals and irrigate their lands with it. A third part of the land is plains which do not hold the water and where no plants grow. This is like the person who understands the religion of Allaah and benefits from the Message with which Allaah sent me, so he learns and teaches others (what he has learned), and the person who does not pay attention or accept the guidance of Allaah with which I was sent.”

(4) Submission

This means submitting to what is implied by the Shahaadatayn, as opposed to ignoring or neglecting it.

Allaah says (interpretation of the meaning):

“And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him (in Islam)”

[al-Zumar 39:54]

“And who can be better in religion than one who submits his face (himself) to Allaah (i.e. follows Allaah’s religion of Islamic Monotheism); and he is a Muhsin (a good-doer

[al-Nisaa’ 4:125]

“And whosoever submits his face (himself) to Allaah, while he is a Muhsin (good-doer, i.e. performs good deeds totally for Allaah’s sake without any show-off or to gain praise or fame and does them in accordance with the Sunnah of Allaah’s Messenger Muhammad), then he has grasped the most trustworthy handhold [Laa ilaaha ill-Allaah (none has the right to be worshipped but Allaah)]. And to Allaah return all matters for decision”

[Luqmaan 31:22]

“submits his face” means, he submits fully. “While he is a muhsin (good-doer)” means he affirms the Unity of Allaah.

(5) Truthfulness, true belief

This means, meaning what you say, as opposed to lying. This means saying it from the heart, where the heart agrees with the words being uttered.

Allaah says (interpretation of the meaning):

“Alif Laam Meem.

[These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.]

Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested.

And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test)…

[al-‘Ankaboot 29:1-3]

In al-Saheehayn it was narrated from Mu’aadh ibn Jabal (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“There is no one who bears witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah, truly from his heart, but Allaah will protect him from the Fire.”

(6) (6) Sincerity

This means purity of action with a sound intention, free from any contamination of shirk. Allaah says (interpretation of the meaning):

“Surely, the religion (i.e. the worship and the obedience) is for Allaah only”

[al-Zumar 39:3]

“And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him)…”

[al-Bayyinah 98:5]

In al-Saheeh it is narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “The people who will be most deserving of my intercession will be those who say Laa ilaaha ill-Allaah sincerely from their hearts or their souls.”

(7) Love

This means love for this word and for what it implies, and its people, those who act upon it and adhere to its conditions; and hatred of whatever goes against it.

Allaah says (interpretation of the meaning):

“And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe, love Allaah more (than anything else).”

[al-Baqarah 2:165]

The sign that a person loves his Lord is that he gives priority to what Allaah loves even if it goes against his own desires, and he hates what Allaah hates, even if it is something to which he is inclined.. He takes as friends those who are friends of Allaah and His Messenger and he takes as enemies those who are the enemies of Allaah and His Messenger. He follows His Messenger (peace and blessings of Allaah be upon him), follows in his footsteps and accepts his guidance .All of these signs are conditions of this love, and it cannot be imagined that this love can exist without any of these conditions.

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“There are three things which if a person finds them, he has found the sweetness of faith: when Allaah and His Messenger are dearer to him than all else; when he loves a person for no other reason than for the sake of Allaah; and when he hates to return to kufr after Allaah has saved him from it as he would hate to be thrown into fire.” (Narrated from the hadeeth of Anas ibn Maalik).

Some scholars added an eighth condition, which is the rejection of all things that are worshipped instead of Allaah (al-kufr bi’l-taaghoot or rejection of false gods). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah and rejects everything that is worshipped instead of Allaah, his property and his blood will be sacred [i.e., it is forbidden to seize his property or shed his blood] and his reckoning will be with Allaah.” (Narrated by Muslim). In order for his property and his blood to be protected, he must, in addition to saying Laa ilaaha ill-Allaah, also reject whatever is worshipped instead of Allaah, no matter who or what it is.

Summarized from Ma’aarij al-Qubool by Muhammad ibn Sa’eed al-Qahtaani, pp. 119-122

2009-07-15T01:36:00.000-07:00

ޒިނޭ އާއި ގާތް ނުވާށެވެ. އޭރުން ހައްދެއް ނުޖަހާނެއެވެ!

މައުމޫން ފަހުމީ-

ދެފަހަރެއްގެ މަތިން ދެ ފިރިހެނަކާއި ޒިނޭކުރިކަމަށް އިޢުތިރާފްވުމުން މިމަހުގެ 5ވަނަ ދުވަހު އުމުރުން 18 އަހަރުގެ އަންހެންކުއްޖެއްގެ ގައިގައި 100 އެތިފަހަރުން ހައްދު ޖެހުމުން އެކުއްޖާ ހޭނެތިގެން ވެއްޓުން ކަމަށްބުނެ ހައްދު ޖެހުން އެއީ ވަރަށް ލާއިންސާނީ، އަނިޔާވެރި ޢަމަލެއް ކަމަށްބުނެ އަނިޔާކުރުމާއި ލާއިންސާނީ ޢަމަލްތައް މަނާކުރާ މުޢާހަދާތަކުގައި ދިވަހި ސަރުކާރު ސޮއިކޮށްފައިވާކަމަށާއި ހައްދު ޖެހުން ހުއްޓާލުމަށް ސަރުކާރަށް ގޮވާލާ އެމްނެސްޓީ އިންޓަރނޭޝަނަލްއިން ފޮނުވި ސިޓީއެއްގެ ވާހަކަ މީޑިއާގައި ދަނީ ދެކެވެމުންނެވެ.

~ މުޢާހަދާތައް

ދިވެހިރާއްޖެ ސޮއިކޮށްފައިވާ އެންމެ މަޝްހޫރު އެއް މުޢާހަދާ ކަމުގައިވާ ”ޔުނިވާރސަލް ޑިކްލަރޭޝަން އޮފް ހިއުމަން ރައިޓްސް“ ގައި ބުނާގޮތުން އެމީހަކު ބޭނުން ދީނެއް އިޚްތިޔާރު ކުރުމަކީ ހަމަ ކޮންމެ އިންސާނަކަށްމެ ލިބިގެންވާ ޙައްޤެކެވެ. ދިވެހިން ޚިޔާރު ކޮށްފައިވާ ދީނަކީ އިސްލާމް ދީނެވެ. އެހެންކަމުން އެ ދީނުގެ ޙުކުމްތައް އެ ދީން ޚިޔާރުކުރާ ބަޔަކަށް ޤާއިމް ކުރެވެން ޖެހޭނެއެވެ. މީގެއިތުރުން އިންސާނީ ޙައްޤުތަކުގެ ދާއިރާގައި ރާއްޖެ ހޯދަމުންދާ ކުރިއެރުން މުޅި ދުނިޔެއިންވެސް ދަނީ ފާހަގަ ކުރަމުންނެވެ. ޙައްދު ޖަހާ ވާހަކައެއް އެފަރާތްތަކުން ފާހަގައެއް ނުކުރެއެވެ. އަދި 2011އިން 2013އަށް އ.ދ. ގެ އިންސާނީ ޙައްޤު ތަކާއިބެހޭ ކައުންސިލްގެ ގޮނޑިއަކަށް ރާއްޖެ ކުރިމަތިލާފައިވާއިރު، މި ގޮނޑި އާއި މެދު އުއްމީދު ބޮޑުކަމަށް ފޮރިން މިނިސްޓަރ ޑރ. ޝަހީދު ވަނީ ވިދާޅުވެފައެވެ.

އެމްނެސްޓީން އެބުނާ މުޢާހަދާއެއްގައި އެބުނަނީ އަނިޔާ ކުރުމާއި ލާއިންސާނީ ހުރިހާ ޢަމަލެއް މަނާކުރާ ވާހަކައެވެ. ކަނޑައެޅިގެން ޒިނޭ ކުރުމުން ހައްދު ޖެހުން އެ މުޢާހަދާގެ ދަށުގައި ހިމެނޭކަން އެފަރާތަށް ސާބިތުކޮށެއް ނުދެވެއެވެ. އެހެންނޫނަސް ”ޔުނިވާރސަލް ޑިކްލަރޭޝަން އޮފް ހިއުމަން ރައިޓްސް“ އިން އަހަރެމެންނަށް ދީނުގެ މިނިވަންކަން ލިބިދެއެވެ.

~ ހައްދު ޖެހުމާއި ހަމައަށް ދަނީ ކީއްވެ؟

އިސްލާމް ދީނުގައި ޒިނޭގެ އިތުރުން ޒިނޭ އަށް މަގުފަހިވާ އެންމެހާ ކަންތައްތަކެއްވެސް ޙަރާމް ކުރައްވާފައިވާކަން ދީނުގެ މަޢުލޫމާތު ކުޑަކޮށްވެސް ދަންނަ މީހަކަށްވިއްޔާ އިނގޭނެ އެވެ.

ދީނީ ޢިލްމުވެރިން ވިދާޅުވާގޮތުގައި ހިލޭ އަންހެނަކާއި ފިރިހެނަކާއި އެކަހެރިކޮށް ބައްދަލުކޮށްހެދުން ފަދަ ކަންކަމަކީ ޒިނޭއަށް މަގުފަހިވާ ކަންކަމެވެ. މީގެއިތުރުން ޒިނޭގެ ކޮންމެ މައްސަލައަކަށް ބަލާލިނަމަވެސް އިނގެނީ މިކަން ފެށެނީ ”މަތިމަތިން“ ކަމެވެ. ”ހަރުފަތަކަށްފަހު ހަރުފަތެއް“ ގިރާކުރަމުންގޮސް ސީދާ ޒިނޭ އާއި ހަމައަށް ދަނީ އެންމެ ފަހުންނެވެ. އޭރުވެސް މި އޮންނަނީ އެތައް ބަދުއަޚުލާޤީ ޢަމަލެއް ހިންގިފައެވެ. ތަފާސްހިސާބާއި ޙަވާލާދީ މީޑިއާގައި ފާހަގަކޮށްފައިވާ ގޮތުގައި ޒިނޭކޮށްގެން އަދަބު ލިބިފައިވާ ގިނަ މީހުންނަކީ އަންހެނުންނެވެ. ސަބަބެއް ނެތިއެއް ނޫނެވެ. ޒިނޭ ކުރުމުގައި ”ގޯހެއް ހިނގައިފިނަމަ“ ބަލިވެ އިންނަނީ އަންހެން މީހާއެވެ. ހަތަރު ފިރިހެނުންގެ ހެކިބަހުން ނުވަތަ އިޢުތިރާފުން ނޫންގޮތަކަށް ފިރިހެން މީހާގެ މައްޗަށް ކުށް ސާބިތެއް ނުވާނެއެވެ. ދުނިޔެ މަތީގައި ފިރިހެނާއަށް އަދަބުން ސަލާމަތް ވެވިދާނެއެވެ. ނަމަވެސް އާޚިރަތުގައި ވޭންދެނިވި ޢަޛާބާއި ކުރިމަތިލާންޖެހޭކަމީ ޝައްކެއް އޮތްކަމެއް ނޫނެވެ! ކޮންމެގޮތެއްވިޔަސް ދުނިޔެ މަތީގައި ގިނަ ފަހަރަށް އަދަބު ލިބެނީ އަންހެން މީހާ އަށެވެ. ނަމަވެސް އަހަރެމެންނަކީ މުސްލިމުންނަށް ވީހިނދު ފާހަގަ ކުރަންޖެހޭ ވަރަށް މުހިއްމުކަމެއް އެބައޮތެވެ. އެއީ ދުނިޔެމަތީގައި އަދަބު ލިބި ތައުބާ ވެއްޖެނަމަ އާޚިރަތުގައި އެމީހަކަށް ޢަޛާބު ނުދެއްވާނެކަމެވެ. ގިނަ ޢިލްމުވެރިން މިހެން ވިދާޅުވެއެވެ. ޖަމްޢިއްޔަތުއްސަލަފްގެ ރައީސް ޝޭޚް ޢަބްދުﷲ ބިން މުޙައްމަދު އިބްރާހިމް ވެސް ވިދާޅުވީ ދުނިޔެމަތީގައި ކުށުގެ އަދަބު ލިބިއްޖެނަމަ އާޚިރަތުގައި އެމީހަކަށް ދެވަނަ ފަހަރަށް އާޚިރަތުގައި އަޛާބު ނުދެއްވާނެކަމަށާއި މިކަން ސާބިތުވާ ގިނަ ދަލީލުތައް އެބަހުރިކަމަށެވެ.

ސުވާލަކީ ކަން އޮތްގޮތާއި ހިނގާފާނެ ކަންކަން ރަނގަޅަށް އެނގިހުރެ ފިރިހެނަކާއި އެކު އެކަނި ކޮޓަރި އަކަށް ދާންވީ ކީއްވެހެއްޔެވެ؟ މުސްލިމަކަށްވެހުރެ އީމާން ވެއްޖައީމޭ ބުނެ ހުރެ މާތްﷲ ޙަރާމް ކުރައްވާފައިވާ ފާފަތަކުގެ ތެރެއިން ބޮޑު ފާފައަކަށް އަރައިގަންނަންވީ ކީއްވެހެއްޔެވެ؟ ދެމީހުން ރުހިގެން ޒިނޭ ކުރާ ހިނދު ބަލިވެ އިނދެފިނަމަ އަންހެނާއަށް ހަމަ ކަނޑައެޅިގެންވެސް މި ދުނިޔެމަތީގައި އަދަބު ލިބޭނެކަން އިނގެއެވެ. އެހެންކަމުން މައްސަލައިގެ ޙައްލަކީ ޒިނޭ ކުރުން ފަދަ ފާޙިޝް ޢަމަލް ތަކުން ދުރުވެ، އިސްލާމީ ރިވެތި އުޞޫލްތަކާއި އެއްގޮތްވާ ގޮތުގެމަތިން ދިރިއުޅުން ބިނާކުރުމުވެ. އޭރުން ހައްދު ޖެހުމުގެ ވާހަކަ ދައްކާކަށް ނުޖެހޭނެއެވެ. އީމާންވެއްޖަޢިމޭ ބުނެހުރެ ޒިނޭކުރުން މައްސަލައަކަށްނުވެއެވެ. މައްސަލައަކަށްމިވަނީ އެކަމުގެ އަދަބު ލިބުމެވެ.

~ ލާއިންސާނީ، އަނިޔާވެރިވުމަކީ ކޮބާ؟

މީހަކު ވައްކަން ކޮށް އަނެއް މީހާ ޢުމުރު ދުއްވާލައިގެން ހޯދާފައިވާ މުދާކޮޅު ނަގުން އެއީ އަނިޔާވެރިކަމަކަށް ނުވެއެވެ. އަނިޔާވެރިވިކަމަށްވަނީ ކުށްވެރިޔާގެ އަތްބުރި ކުރުމުންނެވެ. މީހަކު ކިތަންމެ ގިނަ ބަޔަކު މެރިޔަސް އެއީ ލާއިންސާނީ ޢަމަލަކަށް ނުވެއެވެ. އޭނާ މަރާލި މީހުންނަށް ދިރުހުރުމުގެ ޙައްޤު ލިބިގެންނެއް ނުވެއެވެ. ނަމަވެސް ލާއިންސާނީ ޢަމަލަކަށްވަނީ ކުށްވެރިޔާއަށް މަރުގެ އަދަބުދެވޭ ހިސާބުންނެވެ.

ޒިނޭ ކޮށްގެން ލިބޭ ނަޙަލާލް ކުއްޖަކަށް ނަފްސާނީ ގޮތުންނާއި އެހެނިހެންވެސް ގޮތްގޮތުން ދިމާވާނެ މައްސަލަތަކާއި މެދު ވިސްނާލަނީ އަޅުގަނޑުމެންގެ ތެރެއިން ކިތައް މީހުންތޯއެވެ. ބައްޕައެއްނެތި، ބައްޕައެއްގެ ލޯބި ނުލިބި، ގިނަ ފަހަރަށް މަންމަގެ ފަރާތުންވެސް މާބޮޑު އަޅާލުމެއް ނެތި މިފަދަ ކުދިންނަށް ވަރަށް ބޮޑެތި ނަފްސާނީ މައްސަލަތަކާއި ކުރިމަތިލާންޖެހެއެވެ. އެފަދަ ކުދިން ވެގެން ދަނީ މުޅި ޢާއިލާއަށްވެސް ހުރި ލަދަކަށެވެ. އެހެންކަމުން އާއިލާ ތެރޭގައިވެސް އެފަދަ ކުދިންނަށް މާބޮޑު އަޅާލުމެއް ނުލިބެއެވެ. ޙަޤީޤަތުގައި އެ ކުއްޖާގެ ކުށަކީ ކޮބައިތޯއެވެ؟ މިއީ ކުށެއްނެތް ކުއްޖަކަށް އޭނާގެ މުޅި ޢުމުރުގައިވެސް ދެވޭ ކިހާ ބޮޑު އަނިޔާއެއްތޯއެވެ؟ ބައެއްގެ ލާއިންސާނީ ޢަމަލެއްގެ ނާތީޖާ ދެއްތޯއެވެ! މިފަދަ ލާއިންސާނީ ޢަމަލެއް ހިންގި ބަޔެއްގެ ގައިގައި 100 އެތިފަހަރު ޖެހުން އެއީ ލާ އިންސާނީ ޢަމަލެއް ކަމަށް ބުނެވިދާނެހެއްޔެވެ؟

ނެދަރލޭންޑްސް ގެ ދަ ހޭގް ގައި ހުންނަ އިންޓަނޭޝަނަލް ކޯޓް އޮފް ޖަސްޓިސްގެ ރައީސް 1967ވަނަ އަހަރު ވިދާޅުވެފައިވަނީ ”ބައެއް ކަހަލަ ކުށްތަކަކީ ބޮޑެތި އަދަބު ދޭންޖެހޭ ކުށްތަކެވެ. މިގޮތުން މިފަދަ ކުށްތަކަށް އަރައިގަންނަ މީހުންގެ ގައިގައި ހައްދު ޖެހުމަކީ ލާއިންސާނީ، އަނިޔާވެރި، އަދި ރަޙުމްކުޑަ ކަމެއްވެސް ނޫނެވެ“

އަދި ޙައްދު ޖަހާއިރު އެހާ ބާރަށް ނުތެޅުމާއި ތަޅަން ހުންނަ މީހާގެ ކީލިފަތަށް ވުރެ މައްޗަށް އަތް ނުއުފުލުމާއި ގިނައިން މަސް ހުންނަ ތަންތާންގައި ތެޅުމާއި، ސިފަ ހުތުރު ވެދާނެތީ މޫނު ފަދަ ތަންތަނުގައި ތެޅުން މަނާކުރުން ފަދަ އެތައް އުޞޫލްތަކެއް ކަނޑައަޅުއްވާފައިވާކަމަށް މަދީނާ މަޝްހޫރު ޢިލްމުވެރިއެއްކަމަށްވާ ޝޭޚް މުނައްޖިދް ވިދާޅުވެފައިވެއެވެ

~ ދީނީ ޢިލްމުވެރިންގެ ބަސް

ޖަޒީރާ އާއި ވާހަކަދައްކަވަމުން އިސްލާމިކް އެފެއާޒްގެ ސްޓޭޓް މިނިސްޓަރ ޝޭޚް މުޙައްމަދު ޝަހީމް ޢަލީ ސަޢީދު ވިދާޅުވެފައިވަނީ ހައްދު ޖެހުމާއި ދެކޮޅަށް ވާހަކަދައްކާ ފަރާތްތަކުން އެފަދަ ވާހަތައް ދައްކަނީ އިސްލާމް ދީނުގައި ކަން އޮތްގޮތް ނޭނގޭތީކަމަށެވެ. އަދި އެމީހުންގެ ބޭނުމަކީ ލާދީނީ ހުޅަނގުގެ ގޮތްތައް އަހަރެމެންގެ ތެރެއަށް ގެނައުންކަމަށެވެ.

ޖަމްޢިއްޔަތުއްސަލަފްގެ ރައީސް އައްޝޭޚް ޢަބްދުﷲ ބިން މުޙައްމަދު އިބްރާހީމް ވިދާޅުވީ މިއީ މާތް ﷲ ކިރިތީ ޤުރުއާނުގައި ޞަރީޙަ ޢިބާރާތުން އީމާންވާ މީސްތަކުންގެ މައްޗަށް އަންގަވާފައިވާ ޙުކުމެއް ކަމަށާއި މިކަމާއި ދެކޮޅު ހެދޭނެ އެއްވެސްގޮތެއް ނެތް ކަމަށެވެ. ”ޙުކުމް ޤާއިމް ކުރަން މިޖެހެނީ އީމާންވާ މީސްތަކުންގެ މައްޗަށް، ޙަޤީޤަތުގައި މިމީހުންގެ މަޤްޞަދަކީ ކޮންމެހެން އަންހެނުންގެ ޙައްޤުތައް ޙިމާޔަތްކުރުމެއް ނޫން. މިމީހުންގެ މަޤްޞަދަކީ އިސްލާމް ދީނާއި ޤުރުއާނަށް ފުރައްސާރަކުރުން، އަޅުގަނޑުމެން ހިތާމަކުރަންޖެހޭ ޒިނޭ ކުރުން މިހާ އާއްމުވެފައިވާތީ، ދެން އެ ވިދާޅުވަނީ ރާއްޖޭގައި އިސްލާމީ ޝަރިޢަތުގެ އެހެން ޙުކުމްތައް ތަންފީޒެއް ނުކުރެއޭ. ޙަޤީޤަތުގައި އެހެން ޙުކުމްތައްވެސް ތަންފީޒު ކުރަން ޖެހޭނެ. ނަމަވެސް އެއް ކަންތައް ނުކުރެވުނީމަ އޭގެ މާނަ އަކީ އަނެއް ކަންތައް ދޫކޮށްލާށެކޭ ނޫން“ ޝޭޚް ޢަބްދުﷲ ވިދާޅުވިއެވެ. ޝޭޚް ޢަބްދުﷲ ވިދާޅުވީ އަހަރެމެންނަކީ އީމާންވާ މީހުން (މުސްލިމުން) ކަމުގައިވާނަމަ އަހަރެމެން ޙުކުމް ޤާއިމް ކުރަން ޖެހޭ ކަމަށެވެ.

~ ކުޑަކުދިންނަށް ޖިންސީ ގޯނާ ކުރާމީހުންނަށް އަދަބު ދިނުމަށް ގޮވާލާ ހިނދު

ކުޑަކުދިންނަށް ޖިންސީ ގޯނާ ކުރާމީހުންނަށް ހަރުކަށި އަދަބު ދިނުމަށް އަހަރެމެން އެންމެން މިދަނީ ގޮވާލަމުންނެވެ. އަދި އަހަރެމެންގެ ތެރޭގައި މިކަންތައް މިހާ އާއްމުވެފައިމިވަނީ ކުށްވެރިންނަށް ހަރުކަށި އަދަބު ނުދޭތީކަމަށް ގިނަބަޔަކު އެއްބަސްވެއެވެ. އަދި ރައްޔިތުންގެ މަޖިލީހުގައި މި މައްސަލައިގައި ބަހުސް ކުރެވުނުއިރުވެސް، އަދި ގިނަ އާއްމުންވެސް ފާހަގަ ކުރާގޮތުގައި މައްސަލަ އޮތް ޙައްލަކީ އިސްލާމް ދީނުގައި އޮތް އަދަބު މި ކަމުގެ ކުށްވެރިންނަށް ދިނުމެވެ.

މިފަދަ ދަނޑިވަޅެއްގައި ޒިނޭކުރާ މީހުންގައިގައި ހައްދު ޖެހުން ހުއްޓާލުމަށް ބާރުއަޅާ ބައެއް މީޑިއާތަލުން ލާދީނީ ޕްރޮޕެގެންޑާތައް ފަތުރަމުންދާކަމީ ނިހާޔަތަކަށް ހިތާމަހުރިކަމެވެ. މިކަމަކީ ފާޙިޝް ޢަމަލްތަކަށް ދެވޭ ހިތްވަރެކެވެ. މުސްލިމް ޤައުމެއްގެ ޖުވާން ޖީލު އިތުރަށް ގެއްލެނިވިކޮށްލަން ޣައިރު މުސްލިމުމް ރާވާ ރޭވުންތަކެވެ.

2009-07-13T09:37:00.000-07:00

އިސްލާމިކް އެފެއަރޒްއިން މިފަހަރު ކަން ކުރާނީ ކިހިނެއްބާ؟؟

2009-07-03T11:35:00.001-07:00

2009-06-28T23:27:00.002-07:00

Referring for judgement to courts of man-made law in cases of necessity

Is referring for judgement to man-made laws or working in that field haraam?

Praise be to Allaah.

Referring for judgement to courts of man-made law which is contrary to sharee’ah is not permissible; the same applies to working in them and applying those laws among people, because Allaah says (interpretation of the meaning):

“And so judge (you O Muhammad صلى الله عليه وسلم) among them by what Allaah has revealed and follow not their vain desires, but beware of them lest they turn you (O Muhammad صلى الله عليه وسلم) far away from some of that which Allaah has sent down to you. And if they turn away, then know that Allaah’s Will is to punish them for some sins of theirs. And truly, most of men are Faasiqoon (rebellious and disobedient to Allaah).

50. Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allaah for a people who have firm Faith”

[al-Maa’idah 5:49-50]

“O you who believe! Obey Allaah and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger (صلى الله عليه وسلم), if you believe in Allaah and in the Last Day. That is better and more suitable for final determination.

60. Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taaghoot (false judges) while they have been ordered to reject them. But Shaytaan (Satan) wishes to lead them far astray.

61. And when it is said to them: “Come to what Allaah has sent down and to the Messenger (Muhammad صلى الله عليه وسلم),” you (Muhammad صلى الله عليه وسلم) see the hypocrites turn away from you (Muhammad صلى الله عليه وسلم) with aversion”

[al-Nisa’ 4: 59 -61]

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission”

[al-Nisa’ 4:65]

And there are other verses which enjoin referring for judgement to that which Allaah has revealed and forbid referring for judgement to anything that goes against it.

But if a person is forced to refer for judgement to man-made laws, in order to ward off wrongdoing or get back his rights, it is permissible for him to do that subject to certain conditions:

1. That he cannot get his rights except by this way.

2. That he should do it reluctantly and hate this way of referring for judgement.

3. That he should not take more than his due, even if the law gives it to him.

The scholars of the Standing Committee for Issuing Fatwas were asked: What is the ruling on referring for judgement to American law in a dispute between Muslims, with regard to cases of divorce, commerce and other matters?

They replied: It is not permissible for a Muslim to refer for judgement to man-made laws except in cases of necessity if there are no sharee’ah courts. If he is awarded something that is not his right, it is not permissible for him to take it. End quote.

Fataawa al-Lajnah al-Daa’imah, 23/502

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on the work of a Muslim who studies man-made law, then opens a law office and represents cases in civil courts on behalf of companies? What is the ruling on the money that he accumulates?

He replied: Putting man-made laws that are contrary to sharee’ah in the place of sharee’ah is kufr, because it is removing sharee’ah and putting taghoot (falsehood) in its place, and this is included in the verse in which Allaah says (interpretation of the meaning): “And whosoever does not judge by what Allaah has revealed, such are the Kaafiroon (i.e. disbelievers — of a lesser degree as they do not act on Allaah’s Laws” [al-Maa’idah 5:44].

With regard to a person learning man-made law, if he is learning it in order to ward off falsehood with truth, there is nothing wrong with that. But if he is learning it in order to follow what is contains of laws contrary to sharee’ah, this is haraam. Concerning that we say: even with regard to the lawyer in a country that is governed by sharee’ah, we say that if the lawyer wants to bring people's rights to them, there is nothing wrong with practising this profession, but if he wants to prove the other party wrong, whether it is true or false, this is haraam. End quote from Liqa’ al-Baab al-Maftooh, 33/6.

And Allaah knows best.

Islam Q&A

2009-06-28T23:27:00.001-07:00

Conditions of the acceptance of the Shahaadatayn

Praise be to Allaah.

There are a number of conditions attached to the Shahaadatayn, which are as follows:

(1) (1) Knowledge

This means knowing the meaning of the Shahaadah, both the negation (There is no god) and the affirmation (except Allaah), knowledge as opposed to ignorance of this.

Allaah says (interpretation of the meaning):

“So know (O Muhammad) that Laa ilaaha ill -Allaah (none has the right to be worshipped but Allaah)…”

[Muhammad 47:19]

(2) Certainty

Allaah says (interpretation of the meaning):

[al-Hujuraat 49:15]

A condition of their being truthful in their belief in Allaah and His Messenger is that they should not doubt. The one who doubts is a hypocrite – Allaah forbid.

(3) Acceptance

This means that one accepts with one’s heart and with one’s words that which is implied by this kalimah. Allaah says concerning the one who accepts it (interpretation of the meaning):

“Save the chosen slaves of Allaah (i.e. the true believers of Islamic Monotheism).

For them there will be a known provision (in Paradise),

Fruits; and they shall be honoured,

In the Gardens of Delight (Paradise)…

[al-Saaffaat 37:40-43]

“Whoever brings a good deed (i.e. belief in the Oneness of Allaah along with every deed of righteousness), will have better than its worth; and they will be safe from the terror on that Day”

[al-Naml 27:89]

It was narrated in al-Saheeh from Abu Moosa (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

(4) Submission

This means submitting to what is implied by the Shahaadatayn, as opposed to ignoring or neglecting it.

Allaah says (interpretation of the meaning):

“And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him (in Islam)”

[al-Zumar 39:54]

“And who can be better in religion than one who submits his face (himself) to Allaah (i.e. follows Allaah’s religion of Islamic Monotheism); and he is a Muhsin (a good-doer

[al-Nisaa’ 4:125]

[Luqmaan 31:22]

“submits his face” means, he submits fully. “While he is a muhsin (good-doer)” means he affirms the Unity of Allaah.

(5) Truthfulness, true belief

This means, meaning what you say, as opposed to lying. This means saying it from the heart, where the heart agrees with the words being uttered.

Allaah says (interpretation of the meaning):

“Alif Laam Meem.

[These letters are one of the miracles of the Qur’aan, and none but Allaah (Alone) knows their meanings.]

Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested.

[al-‘Ankaboot 29:1-3]

In al-Saheehayn it was narrated from Mu’aadh ibn Jabal (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“There is no one who bears witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah, truly from his heart, but Allaah will protect him from the Fire.”

(6) (6) Sincerity

This means purity of action with a sound intention, free from any contamination of shirk. Allaah says (interpretation of the meaning):

“Surely, the religion (i.e. the worship and the obedience) is for Allaah only”

[al-Zumar 39:3]

“And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him)…”

[al-Bayyinah 98:5]

(7) Love

This means love for this word and for what it implies, and its people, those who act upon it and adhere to its conditions; and hatred of whatever goes against it.

Allaah says (interpretation of the meaning):

“And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe, love Allaah more (than anything else).”

[al-Baqarah 2:165]

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

Summarized from Ma’aarij al-Qubool by Muhammad ibn Sa’eed al-Qahtaani, pp. 119-122

2009-06-24T02:33:00.001-07:00

Muhammad (peace be upon him)
&
Ayshah

(The True Love Story for Eternity)

The Truth About the Age of Ayshah and Her Marriage to Muhammad (peace be upon him).
by Yusuf Estes

Many things are being said about the Prophet Muhammad (peace be upon him) these days. Some of the accusations are downright amazing and chilling even to consider someone would say it, much less be involved in this type of slander and smear campaign.
Let's consider some of the questions and what facts really exist about these concerns. Let's set the record straight once and for all.

A Brief Overview of Basic Facts

What is the true historical evidence about the person life of prophet Muhammad (peace be upon him)? What was his life style? What about his marriage to Khadijah (his first wife)? How did the offer of marriage to Ayshah really take place? Who made the offer? Was there any coercion or compulsion? What was her attitude? How did she reflect on it in later years? What did she have to say about it all? How did she feel about their love and intimacy?

He was the most honest and fair of all the people living in his community. None was respected more for honesty, integrity, sobriety and humbleness.

He had no bad habits and did not engage in drinking or relations with women, although it was common place amongst his people.

He never took a girlfriend nor a mistress in his life and never even attended parties or the like at anytime in his life.

His first personal encounter with a woman was his own wife, Khadijah, and that was for marriage. He was 25 years old and she was 15 years older (40).

He was only married to Khadijah until her death at the age of 65 years old.

There was a long time of mourning and sadness during which he was offered marriage to several women of their families.

He did not accept the first offer of marriage to Ayshah when her father had come to him with the proposal, instead he married an older, large woman named Sawdah.

Ayshah had been offered in marriage and engaged prior to being offered to the prophet, peace be upon him. That marriage never took place.

When Ayshah was older, again her father offered her in marriage and the proposal was accepted.

The whole family was happily involved and most elated in having the prophet of God as their close relative through marriage.

Ayshah herself was very happy with this marriage as is evidenced by the hundreds of teachings she later related after his death (peace be upon him).

Details of Clear Proofs and Evidences

What is the truth behind of the age of prophet's wife, Ayesha?
Prophet Muhammad (peace be upon him) did not go to Ayesha at all. There was only the offer of marriage, never anything less than this - and the offer was not from the prophet Muhammad (peace be upon him) to Ayesha - it was from her father to the prophet Muhammad (peace be upon him).

Prophet Muhammad (peace be upon him) never had sex outside of marriage.
First of all, let us be crystal clear about a very important subject. The prophet Muhammad (peace be upon him) never had sex at all, until after being married, at the age of 25, to a widowed woman, Khadijah, who was 15 years older than he was.
When his wife Khadijah died a number of people tried to encourage the prophet (peace be upon him) to take another wife and get married again. Ayshah's name was mentioned, but he chose to marry Sawdah, who was known for her big size.
All of this is well documented and preserved in the annuls of Muslim scholars for fourteen centuries.

How was Ayesha viewed by others at the time and throughout the history of Islam?
She was highly respected as the daughter of Abu Bakr, a man known as "As-Siddiq" (The one who verifies truth). Abu Bakr was the life long friend of the prophet Muhammad (peace be upon him) and the first man to accept Islam after revelation of Quran started.

What was Ayesha like?
Ayesha was very intelligent and brilliant in her mind and excellent in treatment of her parents. She was known to give full respect to her husband, Muhammad, peace be upon him. She was once accused by some hypocrites of immorality, but in her innocence she did not even know what she was being accused of until her mother explained it to her. And it was Allah who cleared her name forever, by mentioning her purity and innocence in the Quran (Surah An-Nur chapter 24). She became the first of women scholars and teachers of Islam. No other woman narrated as many hadiths as Ayesha.

Marriage offer first came from who?
Khawlah (a Muslim companion woman), suggested the marriage of Ayesha to the prophet Muhammad (peace be upon him). He did not accept it.

Who next offered her hand in marriage to the prophet (peace be upon him)?
Abu Bakr had offered his daughter in marriage to someone else prior to the offer made to the prophet Muhammad, peace be upon him. Abu Bakr sent his wife out to bring in his daughter to offer her in marriage to the prophet (peace be upon him) and then she returned back outside to play. The prophet (peace be upon him) did not accept even though it was very much the custom of the time to accept such an offer of marriage from someone as close as Abu Bakr was to the prophet, peace be upon him. There is an ayah in the Quran related to this topic, in Surah An-Nisa', chapter 4, verse 19 - telling us women cannot be inherited against their will. This was the first time for such a ruling in favor of women and it came about to protect women from the very thing people are now trying to accuse our religion of supporting. The truth bears out over the falsehood, in this case very clear.

What did Allah reveal in the Quran about forced marriages and child brides (not old enough to be married)?

"O you who believe, it is for not legal for you to inherit women against their will. And don't make it difficult for them so you can take from what you have given them (marriage dowry) unless they commit open immorality. And live with them in goodness (Al-Marufi). Because if you dislike them, it could be you dislike something and Allah makes in it a lot of "khair" (good)." [Noble Quran 4:19]

How long before the next offer of marriage by her father to the prophet (peace be upon him)?
When Ayesha was a few years older, her father Abu Bakr, again had the mother bring her into the house to offer her in marriage to the prophet, peace be upon him. The prophet (peace be upon him) did accept this offer made some years later, when Ayesha was old enough according to Islam (able to bear children).

Was she now considered by Allah to be old enough for marriage?
Yes. This time is was accepted and plans for the marriage were set in place. She tells us of the excitement, preparation and wonderful experience of her being offered and accepted in marriage to the prophet (peace be upon him) and their closeness and intimacy. All of this is described in the most beautiful context with nothing left out and yet nothing disgusting - only beauty and enjoyment as described in her own words. The lessons she taught have helped married couples in Islam to know what the limits are and how to share the most pleasure between a married couple in both physical and spiritual ways.

Did she want to be married to him?
Yes. She tells us this was exactly what she wanted all along. The hadiths (narrations by Ayshah) are very clear about all details and must be read in order to fully appreciate the fullness and completeness of their relationship together.

How did she reply to her father's offer to the prophet, peace be upon him?
She was very shy and said her silence was understood by her father that she was indeed, accepting the proposal for marriage. This is mentioned by her, along with other important information for Muslims to know about marriage proposals, dowry and proper ways to approach the father or guardian of a woman with the topic of marriage.

What was Ayshah's status after marrying the prophet (peace be upon him)? (A Brief Overview)

No other woman was loved more by our prophet (peace be upon him).

He wanted to die with his head in her lap (and he did).

They were in total love with each other the way everyone would love to be in love.

Their romance is known to all of the Muslim world and how much they really enjoyed each others company - always.

They planned on being together in Jannah.

She never said a single bad word against her husband during his life, or after his death. Is there a woman living today who could compare to this great woman?

What was the "norm" regarding the subject of marriage at the time of Prophet Muhammad (peace be upon him) and Ayesha?

Actually, the people of Arabia had the custom of marrying off any of their girls at the age of the beginning of their monthly cycles.
Even the Arch Bishop of Canterbury would not have been blamed for marrying a young girl back one hundred years or so as this was still accepted at that time.
Consider the Catholic Church claims that Mary, may Allah's peace be on her, was married to Joseph before having Jesus (peace be upon him) and her age was just a year or two older than Ayshah's age, but Joseph was mentioned as being in his 90's! (we do not have this story in Islam, because Mary is considered a true virgin and never married and never had other children except for Jesus Christ (peace be upon him).

The marriage of Ayesha to Muhammad (peace be upon him) is nothing less than the best love story ever written.

Shakespeare's Romeo and Juliet leaves much to be desired by comparison. Consider the contrast and be honest in your conclusion:

Romeo and Juliet both were running around behind their parents back - with someone whom they did not approve of at all - their families were fighting each other in a feud and they forbid them to be together at all.

Prophet Muhammad (peace be upon him) was being offered the hand of the daughter of his best friend, Abu Bakr in a marriage environment. All of the family members were happy about this and had approved of the marriage.

Romeo and Juliet had their affair in secrecy without the benefit of clergy (not married).

Prophet Muhammad (peace be upon him) and Ayesha waited until after marriage and even after a courtship period described in beautiful details by Ayesha herself.

Romeo and Juliet both committed suicide. According to Judaism and Christianity as well as Islam - anyone who commits suicide will go to Hell forever.

Ayesha and Muhammad (peace be upon him) both believed in One God - the God of the Jews and the God of Christ (peace be upon him) and they both preached a message of salvation through direct repentance to Almighty God.

Above all, they will be together in the Paradise where they will live - happily ever after.

Honestly - Which one is the true romance story?

We pray to Allah to accept this humble effort to clarify misunderstandings and remove doubts some people may entertain regarding the relationship of two of the greatest personalities ever to come forth on this earth, ameen.

2009-06-13T11:50:00.000-07:00

Bid'ah - Innovation in the religion of Islam

What is Bid'ah?

Innovation in Islam is the invention, creation or addition of any religious matter which was not originally found in Islam. It is not innovation in general life....like the invention of cars, planes, electricity etc. For aspects of worship or ritualistic behaviors in Islam there must be something in the Quran or the Hadith to explain and confirm its practice.

Prophet (peace be upon him) said, "...and the best speech is the Speech of Allah, and the best guidance is the guidance of Muhammad (peace be upon him), and the worst of all affairs are the newly invented matters (in the religion)" [Sahih Muslim]

Evidence against Bid'ah

Prophet Mohammad, (peace be upon him) says in this respect: "He who innovates something that is not in agreement with our matter (religion), will have it rejected." [Al-Bukhari and Muslim]

Allah says in the interpretation of the meaning of the Quran that "This day I have perfected your religion for you, completed my favor upon you, and have chosen for you Islam as your religion" [Noble Quran 5:4]

Messenger of Allah (peace be upon him) said: "...Verily he among you who lives [long] will see great controversy, so you must keep to my Sunnah and to the Sunnah of the rightly-guided Khalifahs - cling to them stubbornly. Beware of newly invented matters, for every invented matter is an innovation and every innovation is a going astray, and every going astray is in Hell-fire." [Abu Dawud and At-Tirmidhi]

How to identify Bid'ah

It is something that specifies doing something in a specific time, place or manner which does not have evidence to support it. For example fasting on the 15th of Sha'ban and the other rituals that go along with it. Where is the evidence?

An example of evidence for other days of fasting ...Messenger of Allah said: "Fasting on the day of 'Arafah is an expiation for two years, the year preceding it and the year following it. Fasting the day of 'Ashura is an expiation for the year preceding it." [Related by "the group," except for al-Bukhari and at-Tirmidhi]

Reasons Bid'ah exists:

1) Ignorance - The Prophet (peace be upon him) said:

"Allah does not erase knowledge (from earth) by erasing knowledge from slaves (hearts). Rather, He erases knowledge through the death of scholars. When He leaves (earth) without scholars, people will take the ignorant as leaders (and scholars). They (the ignorant) will be asked and then give Fatawa without knowledge. Then, they will be lead, and will lead astray." [Ahmad]

2) Following desires;

Allah says: "But if they answer you not O Muhammad, then know that they only follow their own lusts. And who is more astray then one who follows his own lust (desires) without the guidance from Allah" [Noble Quran 28:50]

"Have you seen him who takes his own desires as his god, and Allah knowing (him as such) left him astray, sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah." [Noble Quran 45:23]

3) Blind Following;

Allah said what translated means:

"Follow what Allah has sent down." They say: "Nay! We shall follow what we found our fathers following. Even though their fathers did not understand anything, nor were they guided." [Noble Quran 2:170]

4) Imitating the disbelievers;

Adopting their celebrations and practices. An example in the time of the Prophet (peace be upon him) when the companions asked him to give them an "Anwar Tree" and Prophet (peace be upon him) said:

"Allahu Akbar! It is the Sunan (traditions of the Mushrikun). You said by He Who has my soul in His Hand, what the children of Israel said to Moses: "Make for us gods as they have gods. He said: 'Verily! You are a people who know not." [7:138] and he (peace be upon him) said: You will follow the traditions of those before you (Jews and Christians)" [at-Tirmidhi]

Dangers of Bid'ah:

1) Thinking you are getting closer to Allah - Allah accepts the actions of those who make their intentions for Him alone and according to His ways.
Shaytan loves Bid'ah because people rarely repent from it thinking they are on the right path getting closer to Allah.

2) Dividing the Ummah - Allah's Messenger (peace be upon him) said:

"...my Ummah will be fragmented into seventy-three sects. All of them will be in Hell Fire except one sect. They (the Companions) said: Allah's Messenger, which is that? Whereupon he said: It is one to which I and my companions belong." [At- Tirmidhi]

A Muslim of the Sunnah will be forced to stay away from the practice of Bid'ah and will therefore be separated from other Muslims

3) Destruction of the Sunnah - Ibn Abbas said, "When Bid'ah is created then the Sunnah dies and this continues until that Bid'ah is living and the Sunnah is dead."

And also, the Prophet (peace be upon him) said: "Islam began as something strange, and it shall return as something strange as it began. So give glad tidings to the strangers." It was asked, "Who are the strangers?" He replied, "Those that purify and correct what the people have corrupted of my Sunnah" [at-Tabarani]

This corruption is Bid'ah, where people have changed the religion of Allah until the Sunnah has become corrupted.

4) Committing Shirk - An example from one Muslim country when they lay the foundation of a new house they put up a flag pole and raise a piece of cloth like a scarf or something to protect the house from the evil eye during the time it is being built. Some even place a tire (yes a car tire) on the pole to protect them. They also dip their hand in henna and make a hand print with the henna on the new walls of the house to protect it from the evil eye. This is Shirk!!

5) Damaging the image of Islam - For the Ummah as a whole, Bid'ah hurts the spreading of Islam and Dawah for the sake of Allah. Honour killings (the killing of a daughter for committing fornication) is an example. There is nothing in Islam that allows a family to execute the Islamic Shari'ah their own way. There is a process for dealing with adultery, and for the unmarried person it is in fact 100 lashings, not death. People, ignorant of Islam believe that this is how our religion is and those guilty of this form of Bid'ah, in fact guilty of one of the worst of major sins, taking the life of a Muslim, are harming the way the non Muslims view Islam.

6) Bid'ah is the cause of Fitnah or severe punishment for this Ummah - As Allah says: "For those people who are differing from the commands of Prophet, there will come to them either a Fitnah (test or trial from Allah) or a severe punishment." [Noble Quran 24:63]

And you can look in the Muslim countries where Bid'ah is rampant.

- Celebrating the Prophet's Birthday
- Reading Quran for the dead e.g. Chapter Yasin or celebrate 40 days after a person's died
- Putting head stones or monuments over the grave
- Asking the dead to make Du'a for them or relay the message to Allah

7) Bid'ah is a stepping stone to disbelief - Allah says:

"The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray." [Noble Quran 1:7]

This verse refers to the Christians and the Jews. They introduced new laws into the religion and this took them away from the true message of the Prophets Musa and Issa (peace be upon them). They took to rulings of their priests and rabbis over the words of Allah and his Messengers.

8) Individually, Bid'ah destroys the Hereafter of the person - Narrated Ayshah: Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."

9) May lead to lying on Allah and His messenger - The Prophet said:

"Whoever knowingly lie upon me, then let him occupy his seat in the Fire (of Hell)". [Bukhari, Muslim & others]

People will twist or fabricate Hadiths or references from the Quran in order to justify their actions. This is known to be one of the things that can take you out of Islam!!

Conclusion

- Allah says in the Quran: "This day I have perfected your religion for you, completed my favor upon you, and have chosen for you Islam as your religion" [Noble Quran 5:4]

- Prophet (peace be upon him) said:

"I have left behind me two things, if you cling to them you will never go astray. They are the Book of Allah and my Sunnah" [al-Hakim]

and

"...so cling to my Sunnah and the Sunnah of the rightly guided caliphs after me, even if it be with your teeth" [Bukhari]

Khadejah Jones
Share Islam Team
ShareIslam.com

2009-06-12T11:56:00.001-07:00

Jamaa’at al-Tableegh – pros and cons

What is the ruling on the 40 days and 4 months to the different part of world to call muslim brothers towards duties of islam.

Praise be to Allaah.

“Jamaa’at al-Tableegh” is one of the groups that are working for Islam. Their efforts in calling people to Allaah (da’wah) cannot be denied. But like many other groups they make some mistakes, and some points should be noted concerning them. These points may be summed up as follows, noting that these mistakes may vary within this group, depending on the environment and society in which they find themselves. In societies in which knowledge and scholars are prevalent and the madhhab of Ahl al-Sunnah wa’l-Jamaa’ah is widespread, the mistakes are much less; in other societies these mistakes may be greater. Some of their mistakes are:

1 – Not adopting the ‘aqeedah of Ahl al-Sunnah wa'l-Jamaa'ah. This is clearly seen from the variations in the ‘aqeedah of some of their members and even of some of their leaders.

2 – Their not paying attention to shar’i knowledge.

3 – Their misinterpretation of some Qur’aanic verses in a manner that was not intended by Allaah. For example they interpret the verses on jihad as referring to “going out for da’wah”. The verses which mentioned the word khurooj (going out) etc. are interpreted by them as meaning going out for da’wah.

4 – They make their system of going out for da’wah an act of worship. So they started to misquote the Qur’aan to support their system which specifies certain numbers of days and months. This system, which they think is based on evidence from Qur’aan, is widespread among them in all countries and environments.

5 – They do some things that go against sharee’ah, such as appointing one of them to make du’aa’ for them whilst the group goes out for da’wah, and they think that their success or failure depends on whether or not this man was sincere and his du’aa’ accepted.

6 – Da’eef (weak) and mawdoo’ (fabricated) ahaadeeth are widespread among them, and this is not befitting for those who aim to call people to Allaah.

7 – They do not speak of munkaraat (evil things), thinking that enjoining what is good is sufficient. Hence we find that they do not speak about evils that are widespread among the people, even though the slogan of this ummah – which they continually repeat – is:

“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful”
[Aal ‘Imraan 3:104 – interpretation of the meaning]

The successful are those who enjoin what is good and forbid what is evil, not just those who do only one of the two.

8 – Some of them fall into self-admiration and arrogance, which leads them to look down on others, and even to look down on the scholars and describe them as inactive and sleeping, or to show off. So you find them talking about how they went out and travelled, and they saw such and such, which leads to unfavourable results, as we have mentioned.

9 – They regard going out for da’wah as better than many acts of worship such as jihad and seeking knowledge, even though those things are obligatory duties, or may be obligatory for some people but not others.

10 – Some of them audaciously issue fatwas, and discuss tafseer and hadeeth. That is because they allow each one of them to address the people and explain to them. This leads to them speak audaciously on matters of sharee’ah. So the inevitably speak of the meaning of a ruling, hadeeth or verse when they have not read anything about it, or listened to any of the scholars. And some of them are new Muslims or have only recently come back to Islam.

11- Some of them are negligent with regard to the rights of their children and wives. We have discussed the seriousness of this matter in the answer to question no. 3043.

Hence the scholars do not allow people to go out with them, except for those who want to help them and correct the mistakes that they have fallen into.
We should not keep the people away from them altogether, rather we must try to correct their mistakes and advise them so that their efforts will continue and they will be correct according to the Qur’aan and Sunnah.
There follow the fatwas of some of the scholars concerning Jamaa’at al-Tableegh:

1 – Shaykh ‘Abd al-‘Azeez ibn Baaz said:

Jamaa’at al-Tableegh do not have proper understanding of the issues of ‘aqeedah, so it is not permissible to go out with them, except for one who has knowledge and understanding of the correct ‘aqeedah of Ahl al-Sunnah wa'l-Jamaa'ah, so that he can guide them and advise them, and cooperate with them in doing good, because they are very active, but they need more knowledge and someone who can guide them of those who have knowledge of Tawheed and the Sunnah. May Allaah bless us all with proper understanding of Islam and make us steadfast in adhering to it.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 8/331

2 – Shaykh Saalih al-Fawzaan said:

Going out for the sake of Allaah does not refer to the kind of going out that they mean nowadays. Going out for the sake of Allaah means going out to fight. What they call going out nowadays is a bid’ah (innovation) that was not narrated from the salaf.

Going out to call people to Allaah cannot be limited to a certain number of days, rather one should call people to Allaah according to one's abilities, without limiting that to a group or to forty days or more or less than that.
Similarly the daa’iyah must have knowledge. It is not permissible for a person to call people to Allaah when he is ignorant. Allaah says (interpretation of the meaning):

“Say (O Muhammad): This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge”
[Yoosuf 12:108]

i.e., with knowledge, because the caller must know that to which he calls people, what is obligatory, mustahabb, haraam and makrooh. He has to know what shirk, sin, kufr, immorality and disobedience are; he has to know the degrees of denouncing evil and how to do it.

The kind of going out that distracts people from seeking knowledge is wrong, because seeking knowledge is an obligation, and it can only be achieved by learning, not by inspiration. This is one of the misguided Sufi myths, because action without knowledge is misguidance, and hoping to acquire knowledge without learning is an illusion.

From Thalaath Mihaadaraat fi’l-‘Ilm wa’l-Da’wah.
And Allaah knows best.
Islam Q&A

2009-06-09T09:49:00.001-07:00

THE TYPES OF HEARTS

Narrated by Ibn Bashir: I heard Allah's Apostle saying:

"Both legal and illegal things are evident but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the pastures of someone else and at any moment he is liable to get in it. (O people!) Beware! Every king has a pasture and the pasture of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart." [Bukhari]

It is clear from this Hadith that the heart is the essence of the whole body.

So what do we mean by a good and bad heart? Are we saying a bad heart is on the brink of a heart attack, clogged and cluttered with cholesterol and a healthy heart is of the one who cares for his health, eating well and exercising so his heart is strong.

NO!

This Hadith describes the doubtful matters, the matters that are not clearly forbidden or clearly permissible, the matters that one has no knowledge of. The one who avoids the doubtful matters, is keeping himself clear from what is unlawful. And the one who indulges in these matters, is likely to slip into the unlawful.

Clearly, with the warning that follows this must mean that the dealing in the doubtful and unlawful matters has an effect on the heart. So this is what we mean by the health of the heart.

To further emphasize the importance of the heart, the Hadith transmitted on the authority of Abu Hurairah with some addition:

"Verily Allah does not look to your bodies nor to your faces but He looks to your hearts," and he pointed towards the heart with his fingers." [Muslim]

So if Allah if going to look to our hearts, wouldn't you want your heart to be in the perfect condition? How much effort do we put into making our house, our personal presentation beautiful when we are expecting our fellow Muslims to visit? They are only the creations of Allah , surely we must exert much more effort in our presentation to Allah . We are unaware of what moment our souls will be taken from us forever, so we must make sure the house of our heart is spotless at all times.

To be able to do this we must first understand what condition our heart is in. Understand the different types and conditions of the heart.

The Messenger of Allah (peace be upon him) said:

"The hearts are four types: polished as shiny as the radiating lamp, a sealed heart with a knot tied around its seal, a heart that is turned upside down and a wrapped heart. As for the polished heart, it is the heart of the believer and the lamp is the light of faith. The sealed heart is the heart of the disbeliever. The heart that is turned upside down is the heart of the pure hypocrite, because he had knowledge but denied it. As for the wrapped heart, it is a heart that contains belief and hypocrisy. The example of faith in this heart, is the example of the herb that is sustained by pure water. The example of hypocrisy in it, is the example of an ulcer that thrives on puss and blood. Whichever of the two substances has the upper hand, it will have the upper hand of that heart." [Ahmad]

This Hadith describes the types of hearts.

The Healthy Heart

We start first with the heart that is polished as shiny as the radiating lamp. This is the heart of the believer in Allah and His messengers and the radiating lamp is the light of faith.

There are so many references in the Quran describing the healthy, believing heart. Allah says:

"The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses are recited unto them, they increase their Faith; and they put their trust in their Lord (Alone);"

"...who patiently bear whatever may befall them (of calamities)"

"And those who give charity and also do other good deeds with their hearts full of fear (whether their charities have been accepted or not), because they are sure to return to their Lord (for reckoning)." [Noble Quran 23:60]

"He it is Who sent down (calmness and tranquility) into the hearts of the believers, that they may grow more in Faith along with their (present) Faith..." [Noble Quran 48:4]

This heart is filled with fear, fear for disobeying Allah, fear of whether their good deeds will be accepted, fear of the Punishment of disobedience, fear of not reaching Paradise. And also patience for whatever befalls them, calmness and tranquility, having Faith in their Creator that everything is the Will of Allah.

Allah also says:

"And that those who have been given knowledge may know that it is the truth from your Lord, and that they may believe therein, and their hearts may submit to it with humility."

"And verily, Allah is the Guide of those who believe, to the Straight Path." [Noble Quran 22:54]

And this is the best part of a healthy heart, is the gift of understanding the knowledge. These hearts are filled with the knowledge that Allah has sent, it wasn't lost in the throat, in the chest, it sank into the heart and cleansed it, polished it so it would shine like a radiating lamp, filling the whole body with the desire to please Allah and fearful of displeasing Him.

The Dead Heart

Then we have two other types described in the previous Hadith "...a sealed heart and a heart that is turned upside down..."

These are the dead hearts. These are the hearts of the disbelievers, the ones who rejected the signs of Allah and who brought upon themselves the wrath of Allah.

The sealed heart is the heart that never believed. As described in the interpretation of the meaning of the Quran:

"Allah has set a seal on their hearts and on their hearings, and on their eyes there is a covering. Theirs will be a great torment."

Again it is most beautifully described in the Quran:

"Or the state of the disbeliever is like the darkness in a vast deep sea" [Noble Quran 24:40]

The other type of dead heart, is the upside down heart, the heart of the hypocrite. The one who has had knowledge and rejected it. For him is the lowest, most horrific abode in the Hellfire.

In the Interpretation of the meaning of the Quran, Allah says:

"And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly." [Noble Quran 6:110]

They are arrogant in their thoughts:

"The Hypocrites - they think they are over-reaching Allah, but He will over- reach them: When they stand up to pray, they stand without earnestness, to be seen of men, but little do they hold Allah in remembrance;" [Noble Quran 4:142]

They oppose the laws of Islam:

"The Hypocrites, men and women, (have an understanding) with each other: They enjoin evil, and forbid what is just, and are closed with their hands. They have forgotten Allah. so He hath forgotten them. Verily the Hypocrites are rebellious and perverse." [Noble Quran 9:67]

And they are insulting towards the beloved Prophet of Allah, as Allah explains:

"And behold! The Hypocrites and those in whose hearts is a disease (even) say: "(Allah) and His Messenger promised us nothing but delusion!" [Noble Quran 33:12]

Certainly this shows the lowest nature of these hearts.

The Sick Heart

Now we examine the nature of the sick heart.

It is true that words of the Prophet (peace be upon him) come clear and sweet, as only he can explain the sick heart and leave no doubt to it's meaning:

"...As for the wrapped heart, it is a heart that contains belief and hypocrisy. The example of faith in this heart, is the example of the herb that is sustained by pure water. The example of hypocrisy in it, is the example of an ulcer that thrives on puss and blood. Whichever of the two substances has the upper hand, it will have the upper hand of that heart."

This is the heart of the believer in Allah, and the Last Day, but they are wavering in their faith. Their desires pull them away from their Creator and they are focused on the delights of the Dunya with little regard for the ultimate delights that could await them in the Hereafter. They are drowning in sinful behavior and slow to repent.

Their hearts have been described by the Messenger of Allah (peace be upon him)

"...and the other (heart) black and dust-colored like a vessel which is upset, not recognizing what is good or rejecting what is abominable, but being impregnated with passion."

We all, as believing Servants of Allah have times where we fall into this category, where our focus is diverted from the Hereafter and we become lost in the trials and delights of this short life we are currently living. It is a time when belief is weakened and fear of Allah is reduced.

Allah's Messenger (peace be upon him) said:

"There is (at times) some sort of shade upon my heart, and I seek forgiveness from Allah a hundred times a day." [Muslim]

Surely, on hearing this we must ask ourselves, the heart of the Prophet (peace be upon him) must be the healthiest of all hearts, he has been labeled the best of all Mankind, so if his heart feels a shade upon it and feels that he needs to seek forgiveness 100 times a day, we must ask...what must we do to have a healthy heart?

Repent sincerely, with full hope of Allah's Mercy and Forgiveness, and strive in His cause to better ourselves and the deeds that we do. [Noble Quran 8:2] [Noble Quran 2:7] [Muslim] [Noble Quran 22:35]

Khadejah Jones
Share Islam Team
ShareIslam.com

2009-06-07T05:54:00.000-07:00

ދެންފަހެ، ސަރުކާރުގެ އެހެނިހެން މަޝްރޫޢުތަކަކީވެސް އެއްބަސްވެވިފައިވާ ގޮތާ ތަފާތަށް ގޮސްފައިވާނަމަ އެކަމާ އިހްމާލުވީ ފަރާތުގައި މަޝްރޫޢު ފުރިހަމަ ކުރުމަށްޓަކައި ކުރަންޖެހޭ އެންމެހާ ކަންކަމުގެ ޒިންމާ އެޅުވޭ އުޞޫލުން އޮތްކަމެއްކަމުގައި ވާއިރު، އިސްލާމްދީނުގެ އެންމެ އިސް އަދި އެންމެ މުޤައްދަސް މަޤާމުގައިވާ ފޮތާއި މެދު ވިޔަފާރީގެ މަޝްރޫޢަކަށް ވުރެވެސް ހީނަރުކޮށް އަދި އަހައްމިއްޔަތު ކަމެއްވެސް ނެތްފަދައިން މުޢާމަލާތް ކުރެވެމުންދާކަން ފާހަގަކުރެވޭން އޮތްއިރު މިކަމުގައި ރާއްޖޭގެ ރައްޔިތުންވެސް އިޢްތިރާޟް ނުކޮށް ހަމަހިމޭނުން ތިބޭކަން ފެންނަކަމީ އެމީހުންގެ ނަޒަރުންވެސް ކީރިތި ޤުރްއާނުގެ މުހިއްމުކަމާއި ކަރާމާތް މިހާރު ފަނޑުވެގެން ގޮސްފައިވާ ކަމުގެ ޢަލާމާތެއް ކަމުގައިވެސް ބަލައިގަންނަން މަޖުބޫރުވެއެވެ. ޝައްކެއް ނެތްގޮތުގައި ޤުރްއާނުގެ އަޞްލު ނައްޞާއި މެދު މިފަދައިން ކަން ހިނގަމުން ދާއިރު އެކަން ވަރިހަމަވެފައި ތިބުމީ ކުރިއަށް އޮތް ތާނގައި ޤާނޫނުތައް އެކަށައަޅައި ހެދެމުންދާ މަޖުލީހުގައިވެސް މުޅި އިސްލާމްދީނުގެ ކުލަ ޤާނޫނުން ފޮހެލެވިގެން ދިޔަކަމުގައިވިޔަސް ދިވެހި ރައްޔިތުން އެކަމާ އަޅާލުން ބަހައްޓައި، މާކަންބޮޑުވެގެން އުޅޭނޭ ކަމެއްނޫން ކަމުގެ ވަސް ދުވަމުންދާ ކަމެއްކަމާ މެދުވެސް ހިތާމަ ކުރާ ޙާލު، އިސްލާމްދީނާއި ޚިލާފަށް ވަކާލާތުކޮށް ކީރިތި ޤުރްއާނުގައި ކަނޑައެޅިފައިވާ ޙައްދުތައް ތަންފީޛުވިޔަ ނުދިނުމަށް ވާހަކަ ދައްކައި، ޢިލްމަކާ ނުލައި ޖަދަލުކުރަމުންދާ އެންމެހާ މެންބަރުންނާއި މެދު ޕާޓީއެއް، ނުވަތަ އަމިއްލަ މެންބަރެއްގެ ފަރަޤު ކުރުމެއް ނެތި އެއުރެންގެ ފަސްފަހަތުން މިޖަމްޢިއްޔާއިން ފާރަވެރިވާނޭ ޚަބަރުވެސް މިފުރުޞަތުގައި ހަނދުމަކޮށް އަރުވަމެވެ.

އިތުރަށް ވިދާޅުވުމަށް...............

2009-06-05T05:50:00.000-07:00

BEAUTY of Democracy !!!!

2009-06-03T12:37:00.001-07:00

Guidelines on Takfeer (ruling someone to be a Kaafir)

We hope that you can define the guidelines by means of which it is possible to determine whether someone is a kaafir or faasiq, so that I will not fall into the innovations into which many groups have fallen. Which books do you advise me to read? Please note that I am a beginner seeker of knowledge.

Praise be to Allaah.

Firstly:

Determining whether someone is a kaafir or a faasiq (faasiq) is not up to us, rather it is up to Allaah, may He be exalted, and His Messenger (peace and blessings of Allaah be upon him). This is one of the rulings of sharee’ah that is to be referred to the Qur’aan and Sunnah, so we should be very careful and base our judgement on clear proof. No one may be judged to be a kaafir or faasiq except the one whom the Qur’aan and Sunnah indicate is a kaafir or faasiq.

The basic principle is that the one who appears outwardly to be a Muslim of good character is regarded as still being a Muslim of good character, until it is proven that this is no longer the case by means of evidence that is acceptable in sharee’ah. It is not permissible to take lightly the matter of judging someone to be a kaafir or faasiq, because that involves two very serious matters:

1 – It implies fabricating lies against Allaah with regard to this ruling, and fabricating lies against the one who is being judged.

2 – Falling into that which one accused one’s brother of, if he is free from that.

In Saheeh al-Bukhaari (6104) and Saheeh Muslim (60) it is narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If a man declares his brother to be a kaafir, it will apply to one of them.” According to another report: “Either it is as he said, otherwise it will come back to him.”

Secondly:

Based on this, before ruling that a Muslim is a kaafir or a faasiq, two things must be examined:

1 – The evidence of the Qur’aan or Sunnah that this word or this action implies that a person is a kaafir or a faasiq.

2 – Applying this ruling to a specific person who says or does that thing, such that the conditions of judging a person to be a kaafir or faasiq will be met in his case, and there are no impediments.

Among the most important of these conditions are the following:

1 – That he should be aware of his transgression that renders him a kaafir or faasiq, because Allaah says (interpretation of the meaning):

“And whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”

[al-Nisa’ 4:115]

“And Allaah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid. Verily, Allaah is the All-Knower of everything”

[al-Tawbah 9:115]

Hence the scholars said that a person who denies obligatory duties should not be judged to be a kaafir if he is new in Islam, until that has been explained to him.

2 – A reason why he cannot be ruled to be a kaafir or faasiq is if he does something that incurs such a judgement involuntarily. This may take several forms such as:

For example, he may be forced to do that, so he does that because he is forced to, not because he accepts that. He is not a kaafir in that case, because Allaah says (interpretation of the meaning):

“Whoever disbelieved in Allaah after his belief, except him who is forced thereto and whose heart is at rest with Faith; but such as open their breasts to disbelief, on them is wrath from Allaah, and theirs will be a great torment”

[al-Nahl 16:106]

Another example is when he is not thinking straight, so he does not know what he is saying because of extreme joy or sorrow or fear and so on. The evidence for that is the report narrated in Saheeh Muslim (2744) from Anas ibn Maalik (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah rejoices more over the repentance of His slave when he repents to Him than one of you who was on his mount in the wilderness, then he lost it, and his food and drink are on it, and he despairs of finding it. He goes to a tree and lies down in its shade, having lost hope of finding his mount, and whilst he is like that, there it is standing in front of him, so he takes hold of its reins and says, because of his intense joy, ‘O Allaah, You are my slave and I am your lord,’ making this mistake because of his intense joy.”

3 – Misinterpetation. He may have some confusion and some misinterpretation that he adheres to, thinking that it forms evidence for his beliefs, or he may not be able to understand and comprehend shar’i evidence and proof in the proper way. Therefore, judging someone to be a kaafir is not valid except in the case of one who deliberately goes against the shar’i evidence and who knows that he is wrong.

Allaah says (interpretation of the meaning):

“And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend. And Allaah is Ever Oft‑Forgiving, Most Merciful”

[al-Ahzaab 33:5]

Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/349):

Imam Ahmad (may Allaah be pleased with him) prayed for mercy for them (i.e., the caliphs who were influenced by the view of the Jahamis who claimed that the Qur’aan was created, and supported it) and prayed for forgiveness for them, because he knew that it was not clear to them that they were disbelieving the Messenger and denying what he had brought, rather they misinterpreted and erred, and followed those who said that to them. End quote.

And he (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (12/180):

With regard to takfeer (judging someone to be a kaafir), the correct view is that a member of the ummah of Muhammad (peace and blessings of Allaah be upon him) who strives to reach the truth concerning a certain issue, but reaches the wrong conclusion, is not to be deemed a kaafir, rather he will be forgiven for his mistake. But the one who understands the message brought by the Messenger, but deliberately goes against the way of the Messenger (peace and blessings of Allaah be upon him) after true guidance has become clear to him, and follows a path other than that of the believers, is a kaafir. The one who follows his whims and desires and fails to seek the truth and speaks without knowledge is a disobedient sinner, and may be a faasiq, but he may have some good deeds that outweigh his bad deeds. End quote.

And he (may Allaah have mercy on him) said: (3/229):

However, and those who sit with me know this about me, I am always one of those who most emphatically forbid describing a specific person as a kaafir, faasiq or sinner, unless it is known that shar’i proof has been established against him, and it has been proven whether he is a kaafir, a faasiq or a sinner. I affirm that Allaah has forgiven this ummah for its mistakes, which includes mistakes in narrative and practical issues. The salaf continued to debate many of these issues but none of them testified that anyone else was a kaafir or a faasiq or a sinner.

He mentioned some examples, then he said:

I also state that what has been narrated from the salaf and the imams, stating that the one who says such and such is a kaafir, is also true, but it is essential to differentiate between general rules (تكفير المطلق) and specific cases (تكفير المُعَيَّن).

… Takfeer is a kind of warning; even though the words may be a rejection of what the Messenger (peace and blessings of Allaah be upon him) said, the man may be new in Islam, or he may have grown up in a remote region. Such a person cannot be ruled to be a kaafir, no matter what he denies, unless proof has been established against him. The man may not have heard of those texts, or he may have heard them but they were nit proven to him , or he may have some ideas that are contrary to what he heard, that med him to misinterpret the text.

I always remember the hadeeth in al-Saheehayn, which speaks of the man who said: “ ‘When I die, burn me and crush (my bones), then scatter me in the sea, for by Allaah, if Allaah grasps hold of me He will punish me as He has not punished anyone else in the world.’ They did that, and Allaah said: ‘What made you do what you did?’ He said: ‘Fear of You.’ And He forgave him.”

This man doubted the power of Allaah and doubted that He would restore him if his remains were scattered; rather he believed that he would not be resurrected, which is kufr according to the consensus of the Muslims. But he was ignorant and did not know about that; however, he was a believer who feared that Allaah would punish him, so He forgave him because of that.

One who is qualified to engage in ijtihaad and who bases his incorrect notion on some misinterpretation of some text but is sincere in his keenness to follow the Messenger (peace and blessings of Allaah be upon him) is even more deserving of forgiveness than such a person. End quote.

(Based on Khaatimah al-Qawaa’id al-Muthla by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).)

Because the matter of takfeer is so serious, and mistakes therein are so grave, the seeker of knowledge, especially if he is a beginner, should refrain from indulging in that, and he should focus on acquiring beneficial knowledge that will set his own affairs straight in this world and the Hereafter.

Thirdly:

Before we suggest some books to you, we should advise you to seek knowledge directly from scholars of Ahl al-Sunnah, because that is the easiest and safest way; but that is subject to the condition that the one from whom you learn is trustworthy in terms of his knowledge and religious commitment and following of the Sunnah, and in avoidance of whims and desires and innovations.

Muhammad ibn Sireen (may Allaah have mercy on him) said: This knowledge is the (foundation of) religion, so watch from whom you learn your religion. Narrated by Muslim in the Introduction to his Saheeh.

If it is not possible where you are to attend lessons given by scholars, then you can make use of their tapes, as it has become easy to obtain them on CDs and websites, praise be to Allaah. You can also benefit from some seekers of knowledge who are keen to acquire shar’i knowledge and follow the Sunnah; hardly any place is without such people, in sha Allaah.

Fourthly:

Books which you should strive to acquire and study include the following:

Tafseer: Tasfeer Ibn Sa’di; Tafseer Ibn Katheer.

Hadeeth: al-Arba’een al-Nawawiyyah (al-Nawawi’s 40), with a commentary thereon; al-Ihtimaam bi Jaami’ al-‘Uloom wa’l-Hukam by Ibn Rajab; Riyaadh al-Saaliheen – you may pay special attention to this blessed book, and you can also learn from the commentary thereon by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).

‘Aqeedah: Study Kitaab al-Tawheed by Shaykh Muhammad ibn ‘Abd al-Wahhaab, with its commentary; al-‘Aqeedah al-Waasitiyyah by Shaykh al-Islam Ibn Taymiyah; some other useful essays on this topic such as Tahqeeq Kalimat al-Ikhlaas by Ibn Rajab and al-Tuhfah al-‘Iraaqiyyah fi’l-A’maal al-Qalbiyyah by Ibn Taymiyah.

You can also benefit from Zaad al-Ma’aad by Ibn al-Qayyim (may Allaah have mercy on him) and many of his other books such as al-Waabil al-Sayyib and al-Da’ wa’l-Dawa’.

This is a start. If you study these books, especially if there is someone who can help you to read and understand them, then you can move on to other books, in sha Allaah.

And Allaah knows best.

Islam Q&A

2009-05-29T06:11:00.000-07:00

Is it a condition for changing evil with one’s hand that one has the permission of the ruler?

Praise be to Allaah.

Denouncing or changing evil comes in stages, as stated in the hadeeth in which the Messenger (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by hating it and feeling that it is wrong]…” This is general and applies both to the one who is seeking to remove the evil and the one who is being denounced; it does not apply to one and not to the other. But it is essential to pay attention to circumstances: if seeking to remove an evil will lead to an even greater evil, then it is not permissible under any circumstances to denounce the one who is doing it, whether he is a ruler or a subject. But if it is known that the evil will be reduced and good will result from that if it is denounced, then it must be done regardless of whether the one who is being denounced is a ruler or otherwise, because this is what is implied by the hadeeth of the Messenger (peace and blessings of Allaah be upon him). But it is not permissible to limit the meaning of the words of Allaah or the words of His Messenger (peace and blessings of Allaah be upon him) without any sound evidence for doing so.

Shaykh ‘Abd-Allaah al-Ghunaymaan

2009-05-28T10:21:00.000-07:00

ބޭނުންވަނީ އިޞްލާޙު ހެއްޔެވެ؟ ނޫނީ ފުރައްސާރަކުރުމާއި ބައިބައިވުންހެއްޔެވެ؟

ޢަބްދުލްޤާދިރު މުޙައްމަދު / ހއ. އިހަވަންދޫ

ޙަމްދާއި ޝުކުރުކުރަނީ ޢާލަމްތަކުގެ ވެރި ﷲ ސުބުޙާނަހޫ ވަތަޢާލާއަށެވެ. ޞަލަވާތާއި ސަލާމްލެއްވުން އެދިދުޢާ ކުރަނީ އެއިލާހުގެ އަޅާ އަދި ރަސޫލާ މުޙައްމަދުގެފާނަށެވެ.

އެތަކެއްޒަމާންވީ ކަސްތަޅުތަކަކަށް ފަހު ދިވެހީންގެ މުޖުތަމަޢު މިއަދު ވެފައި މިވަނީ މިނިވަންވެ ވީއްލިފައިވާ މުޖުތަމައަކަށެވެ. ހުރިހާދާއިރާ އަކުންވެސް މެއެވެ. ހަމަ މިބީދައިން އިހަވަންދޫގެ މުޖުތަމަޢަކީވެސް މިކަމުގެ އަސަރުތައް ފޯރާފައިވާ މުޖުތަމައެކެވެ. އެހެންނުވާންވީ ސަބަބެއްވެސް ނެތެވެ. އިހަވަންދޫގެ މުޖުތަމަޢަކީ މުޅި ހއ. އަތޮޅުގެވެސް އެންމެހޭލުންތެރި މުޖުތަމަޢެވެ. ތަޢުލީމީގޮތުން މުޅި އަތޮޅުގެ އެއްވަނައެވެ. އަޚްލާޤީ ގޮތުންވެސް އެންމެފާހަގަ ކޮށްލެވޭރަށެވެ. ވޭތުވެދިޔަ 30 ހަކަށް އަހަރު ސަރުކާރުން މާބޮޑެތި އަޅާލުންތަކެއްނުލިބުނު ކަމުގައިވީނަމަވެސް ރަށުގެ ރައްޔިތުންގެ ބުރަމަސައްކަތުން ވަނީ އިހަވަންދޫ މިހާހިސާބަށް ގެނެސްދީފައެވެ. ގަދަހިއްވަރާއެކު އެއްބައިވަންތަކަމާއެކީގައި ކުރިމަސައްކަތުންނެވެ.

ނަމަވެސް މިއަދުމިވަނީ މިކުލަވަރު ބަދަލުވާންފަށާފައެވެ. ކުރިއަރަމުންދިޔަ މުޖުތަމަޢު އަޑިގަނޑަކާދިމާލަށް މިސްރާބުޖަހާފައެވެ. އަޚްލާޤީ ޢިޖުތިމާޢީ އެތައްބަލިތަކެއްވަނީ މުޖުތަމަޢުގައި ފެތުރެންފަށާފައެވެ. އެކުވެރިކަމާއި އެކު ރަށުގެ ތަރައްޤީއަށް މަސައްކަތްކުރުމުގެ ރޫޙުވަނީ ނެތިދާންފަށާފައެވެ. ނަމަވެސް މިކަންތަކާއިމެދު ވިސްނަނީ ކާކުތޯއެވެ؟ ނޫނީ މިކަމަށް ހައްލެއްގެނެވޭތޯ މަސައްކަތްކުރަނީ ކާކުތޯއެވެ؟ މިކަމާ ވިސްނަން ތިބީ އަޅުގަޑުމެންނޫން ދެން އެހެން ކޮންބައެއްތޯއެވެ؟

އަޚްލާޤީ ގޮތުންވެސް މިއަދު އަޅުގަނޑުމެންގެ މުޖުތަމަޢު ވަނީ ބަލިކަށިވާން ފަށާފައެވެ. ކުދިންގެ ބަރަހަނާފޮޓޯފަދަ ތަކެތި ވަނީ އާއްމުވާންފަށާފައެވެ. އިޖުތިމާޢީ ބޮޑެތިބަލިތަކާއި ފާހިޝް އެތައް ޢަމަލުތަކެއްވަނީ އާއްމުވާންފަށާފައެވެ. ދޮގުހެދުމާއި ޣީބަބުނުމާއި ފުރައްސާރަކުރުމާއި ހުތުރުބަހުން މުޚާޠަބުކުރުންވަނީ ''ހޮބީ'' އަކަށް ވެފައެވެ. މުޅިމުޖުތަމަޢު ބައިބައި ވުމުގެ އެންމެބޮޑުއަސްލަކީ މިއީއެވެ. އާދޭހެވެ! ބައިބައި ވުމަކީ ތަނެއް އަދަވަޅަކަށްވެއްޓޭނޭ އެންމެބޮޑު ސަބަބެވެ.

އެކިއެކިދުވަސްވަރު އެކިއެކިމީހުންގެ އަބުރާބެހި ފުރައްސާރަކޮށްފައިވާ ލިޔުންތައް ރަށުގެ އެތަންމިތަނަށް އެޅުމަކީ އާދައަކަށްވެފައިވާ ކަމެކެވެ. މީހުނަށްކުރެވިފައިވާ ކުއްތައްހޯދާ އެތަކެތިހާމަކޮށް މީހުންފަޟީހަތްކޮށްފައެވެ. ނުވިތާކަށް އެތައްދޮގުވާހަކަތަކެއްލިޔެ އަޑުއިވޭ ކޮންމެވާހަކައެއް އޭގެ އެއްވެސް ހަޤީޤަތެއްބަލާލުމެއްނެތި ލިޔެ މިފަދަ ލިޔުންތައް ދަނީއަޅަމުންނެވެ. އަދި މިފަދަތަކެތި އޭގެ އެއްވެސް ''އަތެއް'' ނުވާފަރާތްތަކަށް ދަނީ ނިސްބަތްކުރަމުންނެވެ.

އަޅުގަނޑުމެންނަށް ލިބިފައިވާ ޙިޔާލުފާޅުކުރުމުގެ ބޭނުން ނާޖާއިޒު ގޮތުގައި ހިފައިގެން ކަންކަން އިސްލާހުކުރުމުގެ ނަމުގައި ތަފާތު ސައިޓުތަކާއި ބުލޮގުތައްހަދާގެން މިކަން ކުރަމުންދަނީ ވަރައްކެރިތިބެގެންނެވެ. ތިމާމެންހާވަރުގެ ބަޔަކުނެތިގެންނެވެ. އާދެ، މިނޫންގޮތަކަށް މިކަންކުރާބަޔަކު އުޅޭކަމުގައިވާނަމަ އެފަދަބަޔަކަށްވެސް ދަނީ ސީދާގޮތުންނާއި ނުސީދާ ގޮތުން ފުރައްސާރަކުރަމުންނެވެ.

އަދި ދަންނަވަންތޯއެވެ. މިވަރުންފުދުނީކީ ނޫނެވެ. މިފަދަލިޔުންތަކުގައި ﷲ ސުބުޙާނަހޫވަތަޢާލާ އަށާއި އެ އިލާހުގެ ރަސޫލާ އަށްފުރައްސާރަކުރެވޭ އިރުވެސް މިމީހުން މިވަރު ނުދަނެއެވެ. އިސްލާމްދީނުގައި ހަރާމްކުރައްވާފައިވާ ކަންތައް ކުރަމުން މިދަނީ މުޖުތަމަޢު އިޞްލާހުކުރުމުގެ ނަމުގައެވެ. އެދީނުގައި އަންގަވާފައިވާ ގޮތާޚިލާފަށް މިކަންކުރުމުން އިސްލާހުވާނޭ ހެއްޔެވެ؟ ހަމަ ކަށަވަރުންވެސް ނުވާނެއެވެ.

ފުރައްސާރަ ކުރުމާއި، މަލާމާތްކުރުމުން ދުރުވެގަތުމަށް ﷲސުބުޙާނަހޫ ވަތަޢާލާ އަންގަވާފައިވެއެވެ. އިސްލާމީ ޖަމާޢަތުގެ އިޖުތިމާޢީ ޙާލަތު ބައްޓަން ކުރަންޖެހޭ ގޮތް ވަރަށްފުރިހަމަ އަށް ބަޔާންކުރައްވާފައިވެއެވެ. އަލްހުޖަރާތު ސޫރަތުގައި ﷲސުބުޙާނަހޫ ވަތަޢާލާ އަންގަވާފައިވަނީ ''މުއުމިނުން ވާކަންކަށަވަރީ އަޚުންތަކެއްކަމުގައެވެ. ފަހެތިޔަބައިމީހުންގެ ދެއަޚުންގެ ދެމެދު ތިޔަބައިމީހުން ޞުލްޙަ ކުރާށެވެ! އަދި ތިޔަބައިމީހުންނަށް ރަޙްމަތްލެއްވުމަށްޓަކައި ތިޔަބައިމީހުން މާތް ﷲގެ ކިބައަށް ތަޤްވާވެރިވާށެވެ. އޭއީމާންވީ މީހުންނޭވެ! ފިރިހެނުންގެ އެއްބައަކު އަނެއްބައަކަށް ފުރައްސާރަ(މަލާމާތް) ނުކުރާހުށިކަމެވެ. އެފުރައްސާރަކުރި މީހުންނަށްވުރެ ފުރައްސާރަކުރެވުނު މީހުން(މާތް ﷲ ގެ ޙަޟްރަތުގައި) މާ ހެޔޮކަން ބޮޑުބަޔަކު ކަމުގައި ވެދާނެއެވެ. އަދި އަންހެނުން އެއްބައަކު އަނެއްބަޔަކަށް ފުރައްސާރަ ނުކުރާހުށިކަމެވެ. އެފުރައްސާރަކުރި މީހުންނަށްވުރެ އެފުރައްސާރަ ކުރެވުނު މީހުން(ﷲ ގެ ޙަޟްރަތުގައި) މާ ހެޔޮކަން ބޮޑު ބައަކު ކަމުގައި ވެދާނެއެވެ. އަދި ތިއަބައިމީހުންގެ އެއްބަޔަކު، އަނެއްބަޔަކަށް ޢައިބު ނުކިޔާށެވެ. އަދި، އެއްބަޔަކު އަނެއްބައަކަށް ނުރުހޭކަހަލަ ލަޤަބުތަކުން ނުގޮވާށެވެ! އީމާން ވުމަށްފަހު މިނަންގަނެވުނު ކަންތައްކުރުމުން ފާސިޤުވުމަކީ ނުބައިކަން ބޮޑުވެގެންވާ ކަމެކެވެ. އެކަންތަކުން ތައުބާނުވިމީހުންނަކީ ހަމަ އަނިޔާވެރީންނެވެ. އޭއީމާންވީ މީހުންނޭވެ! ތިޔަބައިމީހުން ގިނަ ހީތަކާ ދުރުވެގަންނާށެވެ! އަދި ހަމަ ކަށަވަރުން ބައެއް ހީއަކީ ފާފައެކެވެ. އަދި، ތިއަބައިމީހުން އެކަކު އަނެކަކަށް ޖާސޫސު ނުކުރާށެވެ! އަދި އެއްބައަކު އަނެއްބަޔަކަށް ޣީބަ ނުބުނާށެވެ. ތިޔަބައި މީހުންގެ ތެރެއިން އެކަކުވެސް އޭނާގެ އަޚާގެ މަސް މުޅަކޮށް ކެއުމަށް ލޯބި ކުރާނެ ހެއްޔެވެ؟ ތިޔަބައިމީހުން އެކަމަށް ނުރުހޭނެތެވެ. (ޣީބަ ބުނުމަކީ ހަމަ އެފަދަ ކަމެކެވެ.) އަދި ދިޔަބައި މީހުން (އެކަންތަކުގެ ޢިޤާބަށް ބިރުވެތިވެ) މާތް ﷲ ގެ ކިބަފުޅަށް ތަޤުވާވެރިވާށެވެ! ހަމަކަށަވަރުން މާތް ﷲ އީ ތައުބާ ޤަބޫލް ކުރަށްވާ ރަޙީމު ވަންތަ ރަސްކަލާންގެ އެވެ."

ކޮންމެ އަކަސް ޚިޔާލު ފާޅުކުރުމުގެ މިނިވަންކަން މާތްވެގެންވާ އިސްލާމްދީނުގައި ވަނީ އަޚްލާޤީ މިންގަނޑެއްގެ ތެރޭގައެވެ. ވަކިއިމެއްގެ ތެރޭގައެވެ. ވަކި އުޞޫލުތަކެއްގެ ދަށުން އެކަން ކުރުމަށް ބާރު އަޅާފައެވެ. މިގޮތުން ފާޅުކުރެވޭ ހިޔާލުތަކާއި ލިޔެވޭ ލިޔުންތައްވާންޖެހޭނީ މި އޮނިގަޑަށްފެތޭ އެއްޗަކަށެވެ. ވަކިބަޔަކު ބަދުނާމުކޮށް އަނެއްބަޔަކު ކުރިއެރުވުމަށްޓަކާ ކުރެވޭކަމަކަށް މިކަންވެގެން ނުވާނެއެވެ. މުޖުތަމަޢު އިޞްލާޙު ކުރުމުގެ ނަމުގައި ލިޔެވޭ ލިޔުންތަކުން ފަހަރެއްގައިވެސް ޖަމާޢަތުގެ ތެރޭގައި ފަސާދަ އުފެދި، ޢާއްމު މަޞްލަޙަތަށް ބުރޫ އަރާފަދަ ކަމެއް ވެގެންނުވާނެއެވެ. އޭރުން ޚިޔާލު ފާޅުކުރުމުގެ މަޤްޞަދު ގެއްލި ހިނގައިދާނެއެވެ.

މީގެ މާނައަކީ ވަކި ބަޔަކު އަމިއްލަ ފައިދާއަށްޓަކައި މުޖުތަމަޢަށް ގެއްލުންވާހެން ކުރާ ކަންކަމަށް ފާޑު ނުކިޔާ ވާހަކައެއްނޫނެވެ. މިގޮތަށްކުރާކަންތަކުގެ ސަބަބުން މުޖުތަމައަށްގެއްލުންވާ ކަމުގައިވާނަމަ އެފަދަ ބަޔަކަށާއި، އެފަދަ ކަންކަމަށް ފާޑު ކިޔަން ވާނެއެވެ. އެއީ އެބައިމީހުންނާއި އެބައިމީހުން ކުރާ އެކަންތައްތައް އިޞްލާޙު ކުރުމަށްޓަކައެވެ. ނަމަވެސް މިފަދައިން ފާޑު ކިޔަންވާނީ ވެސް ޢަދާވާތްތެރިކަން މުޖުތަމަޢުގައި ނުފެތުރޭ ގޮތެއްގެ މަތިންނެވެ. އިސްލާމީ ގިއުގަޑުގެތެރޭންނެވެ. އާދެ، ޢަދާވާތްތެރި ކަމެއް، ޙަސަދައެއް އަދި ޒާތީ މަޤްޞަދުތަކެއް ޙާސިލްކުރުމުގެ ބޭނުމުގައެއް ނޫނެވެ.

މިގޮތަށް ފާޑުކީ ކަމުގައިވިޔަސް ފާޑުކިޔަންވާނީ މީހުންކުރާކަންކަމުގެތެރެއިން މުޖުތަމައަށް ގެއްލުންވާ ކަންކަމަށެވެ. އަމިއްލަޒާތީ ކަންކަމަކަށްނޫނެވެ. އެފާޅުކުރެވޭ ޙިޔާލަކީ އިޚްލާޞްތެރިކަމާއި އެކު ފާޅުކުރެވޭ ޙިޔާލަކަށްވާންވާނެއެވެ. އަދި ކަމަކަށް ޙިޔާލުފާޅުކުރާއިރު އެކަމަކީ ކަނޑައެޅިގެން ހިގާފައިވާކަމެއްކަން ޔަޤީންކުރަންވާނެއެވެ. ޔޯލަޔޯލައަށް ބިނާވެފައިވާކަމަކަށް ވެގެންނުވާނެއެވެ. ކަނޑައެޅިގެން ދޮގުވާހަކަތައްލިޔެ މީހުންގެ ޢިއްޒަތާއި އަބުރު ވެއްޔާމޮޑެވުނަދީގެން ނުވާނެއެވެ. ތިމާގެ ޢިއްޒަތާއި އަބުރުވެސް ރައްކާތެރިކުރުމަށް އެދޭފަދައިންނެވެ.

ލޮބުވެތި އަޚުންނޭވެ! މިހުތުރު އާދަ ދޫކޮށްލަމާހިގާށެވެ. ރީތިގޮތުގައި މުޢާމަލާތުކުރަމާހިގާށެވެ. މަޢްލޫމާތުފެތުރުމަށް ލިބިފައިވާ މިނިވަންކަމުގެ ބޭނުން ހެޔޮގުގައި ހިފަމާ ހިގާށެވެ. އިސްލާމްދީނުގެ ގިއުގަނޑުގެތެރެއިން މިކަންކުރަމާ ހިގާށެވެ. ފުރައްސާރަކުރުމާއި ބައިބައިކުރުމުގެ ބަދަލުގައި އިޞްލާޙުކުރަމާ ހިގާށެވެ. މީހުނާއި ބެހުމުގެ ބަދަލުގައި އެކުވެރިކަމާއި އެކު އެކުވެގެން އެމީހުންކުރާކަންތަކުގައިވެސް ފައިދާހުރިކަމެއްނަމަ އެހީވެދީގެން ކުރިއަށް ފިޔަވަޅު އަޅަމާހިގާށެވެ. ރަސޫލާ ޞައްލަﷲ ޢަލައިހިވަސައްލަމަ ޙަދީޘް ކުރައްވާފައިވާފަދަ ފުރިހަމަ މުސްލިމުންކަމުގައި ވަމާހިގާށެވެ. ރަސޫލާ ޞައްލަﷲ ޢަލައިހިވަސައްލަމަ ޙަދީޘް ކުރައްވާފައިވާފައިވާ ބަސްފުޅެއްގެމާނާގައިވަނީ "ފުރިހަމަ މުސްލިމަކީ ތިމާގެ އަތުގެނުބައިކަމުންނާއި ދުލުގެނުބައިކަމުން އެހެނިހެންމުސްލިމުން ސަލާމަތްވެފަވާމީހާއެވެ."

ތަނެއްނުދީފަސާދައަށް އަބަދުއެކީ ހިގާށެވީ

އަޚުންތަކަށްޖެހޭދަތީން އެކީއެކަށް ފަސޭހަދޭން

2009-05-27T09:12:00.000-07:00

މިފަދަ ދަރިއަކު ލިބުމަށް ނޭދޭނީ ކާކު؟

2009-05-26T07:24:00.001-07:00

The forty-day anniversary is a Pharaonic custom

What is the origin of the forty-day anniversary? Is there any evidence that eulogizing is acceptable in Islam?

Praise be to Allaah.

Firstly: the origin of this is a Pharaonic custom which was practised by the Pharaohs before Islam, then it spread from them to other nations. It is a reprehensible innovation (bid’ah) which has no basis in Islam, and it is be rejected as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours (Islam) which is not a part of it, will have it rejected.” (Saheeh – agreed upon).

Secondly: commemorating and eulogizing the dead in the manner that is done nowadays, when people gather for that purpose and exaggerate in praising the deceased is not permitted. It was narrated by Ahmad and Ibn Maajah, and classed as saheeh by al-Haakim, that ‘Abd-Allaah ibn Abi Awfaa said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade eulogizing.” (And it is not permitted) because mentioning the attributes of the deceased usually involves boasting and provokes sorrow and grief. But simply speaking well of him when he is mentioned or when his funeral passes by, or mentioning his good deeds and so on, in a manner similar to the way in which the Sahaabah eulogized those who were killed at Uhud and others, is permissible. It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: “A funeral passed by and they spoke well of the deceased. The Prophet (peace and blessings of Allaah be upon him) said, ‘He deserved it.’ Then another funeral passed by and they spoke ill of the deceased. The Prophet (peace and blessings of Allaah be upon him) said, ‘He deserved it.’ ‘Umar (may Allaah be pleased with him) said, ‘What did they deserve?’ He (peace and blessings of Allaah be upon him) said, ‘The first one you spoke well of, and he deserved Paradise, and the second one you spoke ill of, and he deserved Hell. You are the witnesses of Allaah on earth.” (Narrated by al-Bukhaari and Muslim).

Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ibn Baaz , vol. 13, p.398.

2009-05-24T11:11:00.000-07:00

Question:- "Do Muslims Beat Their Wives?"
Answer:- "NO"

Special Update: Islam Forbids All Oppression

- The Quran orders men to "Protect and Defend - ALL WOMEN" the word often mistranslated as "beat lightly" is better understood as . . .

Written by former Christian convert to Islam, Yusuf Estes - to bring light on this most important subject.

the English term "percuss" (an action doctors use while examining patients upper torso - light tapping while listening to their backs or chests).
(ref: explanation of surah An-Nisa, verse 34)

So many questions about treatment of women in Islam - and what Muslim men do with their wives.

Question:

What about the treatement of the women in Islam. Why does the Quran tell men to "wadhribu hunna" - "Does this mean to "beat their wives"? (chapter 4, verse 34)

Answer: No, it does not. (read this answer slowly and carefully)

Statement - before we begin with this one: The prophet of Allah, Muhammad, peace be upon him, tells us Allah has said,
"Before the creation of the universe, I forbid that I would oppress and I hate when anyone oppresses."

Answer:

Let us consider a very basic understanding of the advent of Islam and the reason for it to be revealed in the time and place where it came. Here is a brief, yet clear statement of purpose with the coming of Islam:

Treatment in Relationships - in Islam, it is all about treatment; how you treat your Lord; how you treat His messenger; how you treat yourself; how you treat your family; how you treat others; how you treat your enviornment - it is always about treatement.

We must keep in mind the condition of the people who were without the guidance of Almighty God and how they had strayed far away from the message that came with Adam, Abraham, Moses and other great prophets, peace be upon them all.
The ignorant and selfish mentality the prevailed throughout the Arab lands did not allow women even the most basic of rights and the treatment of women was abhorent. Women were being treated as property, even less than the status of livestock. They were offered in trade or taken in marriage without consent or consideration for their feelings at all. The customs of the people at the time were far away from anything we might imagine today.

Statements in the Quran pertaining to the treatment of the women came to improve their condition and to raise their status to a level of balance alongside of men. Islam came to change the hearts of the people and show them the proper way to worship Allah and to interact with each other.

Now let us review the proper method of providing answers for Islam in general.

First we would say, "Thank you for asking about Islam. It is our committment to try our best to provide answers to questions to the best of our ability. However, sometimes we come across questions for which we do not have answers. In this case we will refer you to others who may be able to provide you with proper answers."

Second, we remind ourselves and the one questioning Islam to be aware, we as Muslims, must never lie about anything, especially our religion.

Third, we do have the original text of the Quran and the preserved teachings of Muhammad, peace be upon him. This enables us to verify exactly what was said, intended and taught by Muhammad, peace be upon him, as being the religion of Islam.

Fourth, I would like to remind myself and all who read this in the future that not all questions are purely questions. Some contain statements and implications, that may or may not be true.

Finally, it is important to keep in mind anytime we discover something in the answers to actually be better than what we already have, we should be committed to change our position and accept that which is true over that which is false and take that which is better for that which is inferior.

After taking all of the above into consideration, if we find that the answer to this question provides us with a better approach to understanding what Almighty God has provided us with as a way of life on this earth and in the Next Life, we should then make the logical decsion to begin to worship Him on His terms.

Having said that, let us now look to the particular verse in question in the original text (Arabic), followed by the phonetic sounds in Latin letters and then finally, followed by a translation of the meaning to the English language by experts in both Arabic and in Quranic meanings.

Transliteration
Ar-rejalu qawwa muna 'alan-nisa'a bima fadhdhallahu ba'dhahum 'ala bi'dhi wa bima anfaqu min amwalihim. Fas-saliHatu qaintat HafaTHatul-lilghaybi bimaa HafiTHal-lahu, wal-lati takhaafuna nushuza hunna fa'iTHuu hunnaa wa hjuruu hunna fiil-lmadhaa ji'i wadhribu hunna. Faa'in aTa'nakum flaa tabghuu 'alayhinna sabiilan. Innal-laha kaana 'aliyaan kabiira(n).

One Explanation (tafsir) given of this surahc (chapter 4:34) according to some scholars is:
“Men are the support of women as God gives some more means than others, and because they spend of their wealth (to provide for them). So women who are virtuous are obedient to God and guard the hidden as God has guarded it. As for women who are averse in behavior, talk to them suasively, leave them alone in bed and tap them (like a doctor would tap a patient - lightly), if they open out to you, do not seek an excuse for blaming them. Surely God is sublime and great.”

Meaning of the Words
For the three words fa'izu, wahjaru, and wadribu in the original, translated here 'talk to them suasively,' 'leave them alone (in bed - fi'l-madage'),' and tap lightly (percuss them), respectively,

Fa'izu (to use persuasive speech or admonishment)
Fa'izu, implies the first step should be to make clear to them using straight talk, the position they are in and what is required to comply with the teaching of Islam. This approach may be repeated until it is established she has understood and is willing to comply and come back into line with the proper expected of a Muslim woman. (comentary provided by Yusuf Estes)

Hajara - Wahjaru (do not touch or moleste them)
Hajara, he says, means to separate body from body, and points out that the expression wahjaru hunna metaphorically means to refrain from touching or molesting them. Zamakhshari is more explicit in his Kshshaf when he says, 'do not get inside their blankets.'

Daraba (tap lightly as 'percuss', not to beat)
daraba lightly tap them (women).' This view is strengthened by the Prophet's authentic hadith found in a number of authorities, including Bukhari and Muslim:

"Could any of you beat your wife as he would a slave, and then lie with her in the evening?"
There are other traditions in Abu Da'ud, Nasa'i, Ibn Majah, Ahmad bin Hanbal and others, to the effect that he forbade the beating of any woman, saying: "Never beat God's handmaidens."

Source:
Al-Qur'an: a contemporary translation by Ahmed Ali, Princeton University Press, 1988; pp78-79

In the past, some translators of this verse have mistakeningly used the word "beat" to represent the word "dhaaraba" in Arabic. This is not the opinion of all scholars especially Raghib and Zamakhshari as mentioned above and those who are well grounded in both Islam understanding and the English language.

Quran: (Surah An-Nisaa' [The Women] 4:34)
Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend from their means (to support the women). Therefore the righteous women are devout and guard in the husband's absence what Allah orders them to guard (e.g. their chastity, their husband's property, etc.). As to those women on whose part you see illconduct, admonish them (first), (next), refuse to share their beds, go back to them (in intimacy), if they return to obedience and do not seek any means of annoyance against them. Certainly, Allah is Most High, Most Great.

Other translators have offered words such as, "tap" and "pat" to represent a physical type of admonisment. While definitely coming closer to what might be acceptable in many circles than such expressions as "hit" or "beat", this still does not properly demonstrate the position and usage of such terms in relation to the first of the verse and the connection to the following passage, wherein the clear instructions deal with the women who do not come into compliance. Therefore, it likely be considered to mean: "tap lightly as a doctor would examine a patient".

And Allah is the All-Knower. (commentary from Yusuf Estes)

We understand from this some of the translations are not properly representing the spirit of the meaning. Therefore, they cannot be considered to be the representation of what has been intended by Almighty God.

Now we can properly understand that Almighty God has commanded the men to provide for the women and allow them to keep all of their wealth, inheritance and income without demanding anything from them for support and maintenance. Additionally, if she should be guilty of lewd or indecent conduct, the husband is told to first, admonish her and then she should cease this lewdness. However, if she should continue in this indecency, then he should no longer share the bed with her, and this would continue for a period of time. Finally, if she would repent then he would take up sharing the bed with her again.

Dr. Jamal Badawi (St. Mary's University, Nova Scotia) is of the opinion these (three stages) are necessary steps prior to divorce. Instead of a man saying, "I divorce you" three times in a row, he should follow this procedure before acting hastily and thereby doing something unwise and displeasing to Allah. The first step would be as mentioned above, to give her a "good talking to" and then if she continued in such unpleasing behavior, to leave the bed (not have intercourse with her) for a period of time and then finally, the last straw would be to "pat" her on the arm (as you would stroke a sheep or animal) to signify to her this is the final straw and then if she still persisted in her bad way, he could divorce her.

Regardless of the various positions and opinions, there is no permission established through the teachings of the Quran or the Sunnah (way) of Muhammad, peace be upon him, wherein one person could "beat" another person at their own discretion.

Any translations of the Quran indicating women can be beaten or abused by men is totally out of touch with the message of Islam from the rest of the Quran and the teachings of Muhammad, peace be upon him.

And Allah is All Knowing of the meanings of His ayahs (verses in Quran).

* percuss v.t. strike, tap, especially part of body in medical diagnosis.

2009-05-19T04:43:00.000-07:00

ތަރީހުގެ ތެރެއިން

2009-05-17T21:59:00.000-07:00

ޚާއްޞަ ދެންނެވުމެއް!

އަޅުގަނޑާއި އަޅުގަނޑުގެ އަޚް އާދަމް ނިޝާންގެ ވަރަށް ގާތް ރަޙްމަތްތެރި އެއްގެ ގޮތުގައި އުޅެމުން އައި މީހެއް މިހާރަށް އައިސް އަޅުގަނޑުމެން ދެމީހުންނާ އޭނާ އާ ދެމެދުގައި ކުރީގައި އޮތް ގާތް ގުޅުމުގެ ނާޖާއިޒް ފައިދާ ނަގަމުން ދާކަމުގެ ޚަބަރު ވަނީ ލިބިފައެވެ. އަޅުގަނޑާއި އާދަމް ނިޝާން އަކީ މަދީނާގައި ކިޔަވަން އުޅެފައި މިވަގުތު ރާއްޖެ އައިސް ތިބި ދެމީހުންނެވެ. އެގޮތުން މި ބުނާ މީހާ މިހާތަނަށް އަޅުގަނޑުމެން ދެމީހުންގެ ރައްޓެހިންނާއި އަދި އެކިއެކި އެހެން މީސްމީހުންގެ ގާތަށް ގޮސް އަޅުގަނޑާއި އާދަމް ނިޝާންގެ ނަން ގަނެ މީނާ އަކީ އަޅުގަނޑުމެންގެ ވަރަށް ގާތް މީހެއް ކަމަށާއި މީނާއަކީވެސް އަޅުގަނޑުމެންނާ އެކީ މަދީނާއިން އައިސްއުޅޭ މީހެއް ކަމަށް ބުނެ މޮޅެތި ވާހަކަ ދައްކައިގެން 100ރ އިން ފެށިގެން ގޮސް 2000ރ އާ ހަމައަށް ބޮޑެތި ޢަދަދަށް ފައިސާ ހޯދާފައި ވެއެވެ. އަޅުގަނޑުމެންނަށް އެނގިފައިވާ ގޮތުގައި މީނާ އަކީ މަސްތުވާ ތަކެތި ބޭނުން ކުރާ މީހެކެވެ. އަދި މީނާ ވަނީ މަސްތުވެެގެން ހުރި ޙާލުގައި އަޅުގަނޑުގެ ގެޔަަށް ވެސް އައިސްފައެވެ. އަދި މީގެ އިތުރުން މަގުމަތީގައާއި އެކިއެކި ފިނި މައިޒާންތަކުގައިވެސް މަސްތުވެގެން އެނބުރޭތަން އެތައް ބަޔަކަށް ވަނީ ފެނިފައެވެ.

ވީމާ، މިވާހަކަ އަޅުގަނޑުމެންގެ ފަރާތުން ތިޔަ އެންމެހާ އަޚުންނާއި އުޚްތުންނަށް އަންގާ އިޢުލާނުކޮށް މީނާގެ ކިބައިން ދުރުވުމަށް ނަޞޭޙަތްތެރިވަމެވެ!

2009-05-12T10:49:00.000-07:00

Is Islamic finance the answer?

By Robin Brant

Malaysia correspondent, BBC News, Kuala Lumpur

Experts in Islamic finance believe their way of doing business has shielded them from the global credit crisis.

But how does it differ from conventional Western finance?

A former executive director of the International Monetary Fund, Dr Abbas Mirakhor, says wider Islamic economics relies on God's guidance, handed down almost 1,400 years ago.There is a "consciousness of a supreme creator and a system that he has provided", he says.

What we know as the conventional Western way does not have that, which is "really the major difference between the two", he adds.

In practical terms, the most significant difference is that charging interest is not allowed in Islamic finance.

Neither are most forms of speculative investment permitted, such as hedging or derivatives trading.

"We don't recognise the concept of interest... to look for some profit from trading money," explains Dr Bambang Brodjonegoro from the Islamic Development Bank.

"In the Islamic concept, money is strictly for the purpose of exchange or storing value, but not for the transaction of looking for excessive profit," he says.

Sharing risks

How then, does an Islamic bank, and a customer who puts money in that bank, make a profit?

The system is asset-based, with tangible assets or commodities at the heart of it. There are buyers and sellers, not borrowers and lenders.

Here is a comparison.

In Los Angeles a customer who wants to borrow money to buy a car would go to a conventional bank and agree a loan. The bank would hand over the money.

There would be regular repayments, which include interest accrued on the loan.

In Lahore a customer could go to an Islamic bank and sign a contract with the bank to buy a car from them.

The bank would not loan the money but buy the car itself. Then it would sell it to the customer at a mark up.

The customer would agree to pay back the cost in instalments over a regular period.

One of the core principles at the heart of Islamic economics is risk sharing. The bank and the people who put their money in it share any profit, or loss, from investments.

"In Islam we appreciate merit, so if someone works harder in a business...they (the bank) will get the sharing benefit," explains Dr Brodjonegoro.

"The more important thing is that there will be no bank that rules everything. It will be bank and borrowers at the same level and they share the risk and benefit."

Alternative way

This sense of equality is important. It is one of the defining characteristics which proponents of Islamic economics say make it different from the conventional western way.

Islamic economics also highlights a belief in benefitting the wider Muslim community.

The former IMF Executive Director Dr Mirakhor says that it chimes with "a movement toward becoming more 'other conscious'...having consciousness about the other fellow, about the general public interest."

This contrasts with what he described as the "simple narrow basis of self interest which motivates, supposedly, the economic agents in the liberal economic system."

Some see the Islamic model as an alternative. Others see it as complementary to the system which has dominated the western world.

"I don think that this Islamic banking system is the alternative, that we have one or the other. I think this is a complimentary service, a way of doing service," says Prof Ekmeleddin Ihsanoglu, Secretary General of the Organization of Islamic Countries.

"It needs to be an option there where people can find different ways of doing the same thing."

Compromising principles

Islamic economics is not the exclusive preserve of Muslims.

London is emerging as a major financial centre for Islamic finance. Islamic banking products are also widely used by non Muslims in Malaysia.

"This is an alternative system that can be applied to everybody. Everybody can use it regardless of their religion," says Dr Brodjonegoro from the Islamic Development Bank.

Major banks like Britain's HSBC and Citi of the US have set up Islamic banking subsidiaries that are flourishing. Some of the champions of the Islamic way want to see business expand beyond the natural market of Muslim countries.

They believe that now, more than ever, there is a market for non Muslims who share in the values espoused in Islamic economics.

But there are some who fear that by expanding the Islamic way is becoming less Islamic.

Time to reflect

"Unfortunately what is happening is that Islamic finance in some ways is moving more and more closely to the conventional finance," says Prof Habib Ahmed, a world authority on Islamic finance.

"If you look at the development in the past few years, Islamic finance appears to be mimicking most of the products of conventional finance."

There has never been a better time to champion an economic model which is different to the one laying in shreds on Wall Street, says Prof Ahmed. But he believes that the Islamic concept is being diluted.

"As people after this crisis are looking for solutions...the Islamic finance industry is moving towards that very system," he says.

"I think it is time for Islamic finance to pause and think of the direction it is taking".

2009-05-10T11:27:00.001-07:00

THE HIJAB

One day a sheikh with his wife in Hijab and a non Muslim were traveling together in the train.

The non Muslim asked the sheikh: "Why do you people cover your wife from head to toe?"

The sheikh started thinking... suddenly he took a fruit from his pocket cut it half with knife.

The sheikh asked the non Muslim: "Do you know what this is?"

The non Muslim responded: "hmmm...yum yum...Yes I know, this is fruit.

The sheikh then replied: "No....this is my fruit, while it was in my pocket your mouth didn't water but as soon as I took it out and cut it, you wanted to taste it, similarly when a woman is covered from head to toe, no one will think about her but if she removes her Hijab then every one will desire her.

What is the correct Hijab of a Muslim woman? Why should we wear it and how should we wear it?

"O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (Jilbab) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful" [Noble Quran 33:59]

The reason for women to cover is clearly stated here by Allah the Almighty as a form of protection. And in the following verse from the Quran it is clear who women are allowed to be uncovered around.

"And tell the believing women to lower their gaze and guard their private parts from sin and not show of their adornment except only that which is apparent, and draw their head covers over their necks and bosoms and not reveal their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons, or their sisters' sons, or their women (i.e., their sisters in Islam), or their female slaves whom their right hands possess, or old male servants free of physical desires, or small children who have no sense of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah altogether, O you Believers, in order that you may attain success." [Noble Quran 24:31]

Definition and Description of the Jilbab (Over Garment)

The Jilbab is defined as the covering with which a woman wraps around her body on top of her regular household garments to cover herself from head to toe, and is intended to completely hide the shape of her body.

The Jilbab has been mentioned in ayah 33:59 above. This ayah orders Muslim women to draw their outer garments about themselves when they go out.

How the Salaf (Early Companions) & Other Scholars Defined Jilbab

Ibn Mas'ud said, "Jilbab is that sheet of cloth which is worn on top of the scarf."

Ibn `Abbas said concerning the description of the Jilbab that "it is to be fully wrapped around the women's body, so that nothing appears but one eye with which she can see." [Tafsir Ibn Kathir]

Al-Qurtubi defined it as "a cloth which covers the entire body..."

Ibn Al-Hazm said: The word Jilbab means the outer sheet which covers the entire body. A sheet smaller than that which would cover the entire body, cannot be categorized as Jilbab. [al-Muhalla, Vol 3. Pg. 217]

Muhammad bin Sireen: "When I asked Ubaydah bin Sufyan bin al-Harith the meaning of this verse and how the Jilbab was to worn, he demonstrated it to me by pulling a sheet of cloth over his head to cover his entire body, leaving the left eye uncovered. This was also the explanation of the word 'Alaihinna in this verse" [Commentary by Ibn Jarir and Ahkam-ul-Quran, Vol.III, p .457 ]

Umm Salamah narrated that: When the verse, "That they should draw their over garments (Jalabib) close around them" was revealed, the women of Ansar came out as if they had crows over their heads by wearing over garments (Jalabib).

Al-Qurtubi, explains: "Women in the past (i.e. before the ayahs concerning covering properly were revealed) used to cover their heads with the Khimar, throwing its ends over their backs. This left the neck and the upper part of the chest bare, in the manner of the Christians. Then Allah commanded them to cover those parts with the Khimar."

Hence, the Khimar must fully cover not only the hair, but the neck, the shoulders and the chest.

Allah states further in An-Nur, 24:31:

"...And let them not stamp their feet so as to reveal what they hide of their adornment." [Noble Quran 24:31]

The women in the time of Jahiliyyah (ignorance) wore anklets which were used to attract attention by stamping their feet and making the anklets jingle. This shows not only that this practice (of stamping the feet to draw attention), is forbidden by Allah, but also that the legs and ankles must be covered as well.

Regarding the feet, this is clarified in the following Hadith from Ibn 'Umar who reported that the Messenger of Allah (Peace be upon him) said:

"On the Day of Resurrection, Allah will not look at the man who trails his garment along out of pride. Umm Salamah then asked: What should women do with (the hems of) their garments? He replied: Let them lower them a hand span. She said: Their feet would be exposed! He (Peace be upon him) then said: Let them lower them a forearm's length but no more." [Reported by At-Tabarani]

So it is clear that the dress worn in public must cover the entire body (including the feet) except what has been specifically excluded.

Therefore, from the above proofs from the Quran, the Sunnah and the Statements of the Salaf of this Ummah, we can conclude that a Jilbab or an outer garment or cloak of some type must be worn by a Muslim woman over her normal clothes whenever she goes out in public or if she is in the presence of strangers (i.e., men that are not a Mahram for her) within her own home or the home of a close relative and that simply covering the hair with a headscarf along with normal clothing is not sufficient.

Garments such as the Abaya, the chador, a cloak or other similar garments that are worn over normal clothing can also be defined as a "Jilbab" as well as any combination of clothing that covers as a single over garment (such as the Abaya) does.

The Jilbab Must be Sufficiently Thick and Loose

The Jilbab should be thick and opaque so as not to display the skin color and loose enough so as not to reveal the shape and size of the woman's body beneath it.

We find a very severe warning against wearing clothing that is transparent or tight fitting in the following Hadith narrated by Abu Hurairah who said that the Messenger of Allah (Peace be upon him) said: "I will not be a witness for two types of people who are destined for the fire: people with whips, like the tails of cows, who beat the people (i.e. tyrants who are the enemies of their own people) and women who, although clothed, are yet naked seducing and being seduced, their hair style like the tilted humps of camels. These will not enter the paradise nor will its fragrance reach them although its fragrance reaches a very great distance" [Muslim]

The Scholars have interpreted the Prophet's (Peace be upon him) statement "although clothed, are yet naked" as meaning a woman wearing clothes that do not cover her body properly.

Al-Qurtubi reports a narration from `Ayshah that some women from Banu Tamim came to see her, wearing transparent clothing. `Ayshah said to them: "If you are believing women, these are not the clothes of believing women."

Further proof that the Jilbab should be both sufficiently loose and thick can also be found in the following Hadith from Usamah ibn Zaid who said:

Allah's Messenger (Peace be upon him) gave me a gift of thick Coptic cloth he had received as a gift from Dahiah Al-Kalbi, and so I gave it to my wife. Thereafter the Prophet (Peace be upon him) asked me: Why didn't you wear the Coptic cloth? I replied: 'I gave it to my wife.' The Prophet (Peace be upon him) then said: Tell her to wear a thick gown under it (the Coptic garment) for I fear that it may describe the size of her limbs. [Narrated by Ahmad, Al-Baihaqi, and Al-Hakim]

So, from this, we can conclude that a skin-tight body suit or blue jeans (for example) which may conceal the skin color, are nonetheless lacking as proper Hijab because they still reveal the size and shape of the body. Additionally, a Jilbab that may be sufficiently loosely fitting, but is transparent, would also be lacking because it is not opaque and thick and would reveal the skin color of the woman.

Color Must Not Be Alluring and Should Not Have Attractive Designs

The Hijab is intended to conceal the woman and her beauty from public view and should not be a thing which actually enhances her beauty or draws attention. Therefore, the Jilbab should not have bright colors, eye-catching decorations nor have a glossy and/or reflective fabric that will draw the attention of the opposite sex.

The Proof for this is as follows Allah says:

"...And do not make a display of yourselves like the displaying of the ignorance of long ago..." [Noble Quran 33:33]

The Messenger of Allah (Peace be upon him) said:

"Do not prevent the female slaves of Allah from attending the mosques of Allah, but let them go out unadorned." [Abu Dawud]

So, the Muslim woman is encouraged to wear soft, somber colors and to avoid Jilbabs that contain bright designs, patterns, images, bright colors or any other thing which draws attention. Additionally, the Jilbab should not be adorned with jewelry and/or perfume. Many women wear black, not because it is obligatory, but because it is the most somber color and farthest removed from being an adornment.

The following report from Abu Dawud indicates that the women of the Sahabah used to wear black in which 'Ayshah said: "After this Ayah (Al- Ahzab, 33:33) was revealed the women of the Ansar appeared like crows." The scholars have interpreted part of the meaning of "appeared like crows" as meaning that their Jilbabs were plain and black.

Also, over garments that could be considered to be extravagant dress of high status, or something worn as a status symbol) should also be avoided in accordance with Allah's Messenger (Peace be upon him) said:

"He who wears extravagant clothing in this world will be dressed in humiliating clothes on the day of judgment" [Ahmad Abu Dawud]

Must Not Resemble Men's Clothing

A Muslim woman's clothes must not resemble men's clothing (and vice versa).

The Messenger (Peace be upon him) said:

"Allah curses those men who imitate the women, and He curses those women who imitate the men." [Al-Bukhari]

Prophet Muhammad (Peace be upon him) said:

"The man who resembles a woman and the woman who resembles a man is not from us" [Ahmad and At-Tabarani]

Must Differ from the Clothing of Kuffar

A Muslim's clothing must not resemble the clothing of unbelievers. This is a general ruling of the Shari'ah which not only includes dress but manners, religious practices and festivals, and other customs and traditions that are exclusive to the Kuffar.

'Abdullah ibn `Amr ibn Al-`Aas said: Allah's Messenger (Peace be upon him) saw me wearing two saffron-colored garments, so he said:

"Indeed, these are the clothes of Kuffar (unbelievers), so do not wear them." [Sahih Muslim]

Allah's Messenger (Peace be upon him) stated:

"Whoever resembles a people is one of them." [Abu Dawud]

So a Muslim woman should not resemble a Nun, for example, in her dress even if what she is wearing is appropriately long, thick and loosely fitting.

We sincerely ask Allah by His Infinite Mercy to unite our hearts upon His Book and the Sunnah of His Messenger (Peace and Blessing be upon him) and make us firm in our efforts to spread His Deen. Indeed Allah is The One with the ability to do that.
Ameen...

And our final Du'a is All Praise to Allah, the Lord of the Worlds...

Khadejah Jones
Share Islam Team
ShareIslam.com

2009-05-01T02:14:00.001-07:00

ފަހުބަސް .....

ޤުނޫތު އާއިމެދު .....

އަބޫބަކުރު އިބްރާހިމް ޢަލީ (ބަކުރުބެ)

....... ކުރީ ބަޔާ ގުޅޭ

ދެން އޮތް އަނެއް މައްސަލައަކީ ފަތިސްނަމާދުގައި ދާއިމީ ގޮތެއްގައި ނަމާދުގެ ބައެއްކަމުގައި ހަދައިގެން އެ ޤުނޫތު ކިޔާމީހުން އެކުރާކަމަކީ ބިދްޢަތެކޭ ބުނާ މައްސަލައެވެ. ނަމާދުގެ ބައެއްކަމުގައި ހަދައިގެންނޭ އަޅުގަނޑު މިދަންނަވަނީ ޤުނޫތު ނުކިޔުނީމާ ކުށުސަޖިދަ ކުރާވާހަކައެވެ. އެހެންކަމަށްވަންޏާ ނަމާދުގެ ބަޔަކަށް ވީއެވެ. އެމައްސަލަ މިއޮތީ މާ ސާފުކޮށް އެނގޭށެވެ. އައްސަވާށެވެ. އަދި ކިޔުއްވާށެވެ. ނުވަތަ ވިދާޅުވާށެވެ.

أخبرنا قتيبة عن خلف وهو إبن خليفة عن أبي مالك الأشجعي عن أبيه قال: "صليت خلف رسول الله صلى الله عليه وسلم فلم يقنت وصليت خلف عمر فلم يقنت وصليت خلف عثمان فلم يقنت وصليت خلف علي فلم يقنت" ثم قال "يا بني إنها بدعة" (سنن النسائي ގެ ދެވަނަ މުޖައްލަދުގެ الجزء الثاني ގެ ص 204- طبع: دار إحياء التراب العربي بيروت)

މާނައީ: އަބޫ މާލިކުލްއަޝްޖަޢީ އެކަލޭގެފާނުގެ ބައްޕަ އަރިހުން ރިވާކުރައްވާ ވިދާޅުވިކަމަށް ޚަލްފުގެ އަރިހުން ޤުތައިބަތު އަހުރެމެންނަށް ޚަބަރު ދެއްވިއެވެ. އެޚަލްފު އެއީ އިބްނު ޚަލީފަތެވެ. މާލިކުލްއަޝްޖަޢީގެ ބައްޕަ ވިދާޅުވިއެވެ. "ރަސޫލު الله صلى الله عليه وسلم ގެ ފަހަތްޕުޅުގައި އަހުރެން ނަމާދު ކުރީމެވެ. އެކަލޭގެފާނު ޤުނޫތު ވިދާޅުނުވެއެވެ. އަދި އަބޫބަކުރުގެފާނުގެ ފަހަތްޕުޅުގައި އަހުރެން ނަމާދު ކުރީމެވެ. އެކަލޭގެފާނު ޤުނޫތު ވިދާޅުނުވެއެވެ. އަދި ޢުމަރުގެފާނުގެ ފަހަތްޕުޅުގައި އަހުރެން ނަމާދު ކުރީމެވެ. އެކަލޭގެފާނު ޤުނޫތު ވިދާޅުނުވެއެވެ. އަދި ޢުޘްމާނުގެފާނު ފަހަތްޕުޅުގައި އަހުރެން ނަމާދު ކުރީމެވެ. އެކަލޭގެފާނު ޤުނޫތު ވިދާޅުނުވެއެވެ. އަދި ޢަލީގެފާނުގެ ފަހަތްޕުޅުގައި އަހުރެން ނަމާދު ކުރީމެވެ. އެކަލޭގެފާނު ޤުނޫތު ވިދާޅުނުވެއެވެ". ދެން ވިދާޅުވިއެވެ. "އޭ ދަރިފުޅާއެވެ. އެއީ ބިދުޢައެކެވެ". މިއެވެ. (އައްނަސާއީ މި ޙަދީޘް ގެންނަވާފައިވަނީ ޤުނޫތު ދޫކޮށްލުމުގެ ބާބުގައެވެ).

ދަންނައެވެ! ފަތިސްނަމާދުގައި (ދާއިމީގޮތެއްގައި) ޤުނޫތު ކިޔުން އެއީ ބިދުޢައެކޭ ވިދާޅުވެފައި އެވަނީ އަޞްޙާބު ބޭކަލެކެވެ. އެއީ އިސްލާމްދީނުގެ ރަންޒަމާނުގެ ރަންމެޑެލް ލިބުނު ބޭކަލުންގެ ބޭކަލެކެވެ. ސަތޭކައިން ސަތޭކަ ލިބިގެން ތައުބާ ސޫރަތުގެ ސަތޭކަ ވަނަ އާޔަތުގައި އެބޭކަލުންނަށް ﷲ މަދަޙަ ވަޙީ ކުރެއްވި އަޞްޙާބުންގެ ބޭކަލެކެވެ. "رضي الله عنهم" މިފަދައިން ބަސްފުޅު އައިސްފައިވާ ބޭކަލުންގެ ބޭކަލެކެވެ. ޢަދުލުވެރިންކަމުގައި މާތް ރަސޫލާ ވިދާޅުވި ބޭކަލުންގެ ލިސްޓުގެ ބޭކަލެކެވެ.

އެކަލޭގެފާނު، އެއީ ބިދުޢައެކޭ ވިދާޅުވީމާ ދެން އަހުރެމެން އެއީ ބިދުޢައެކޭ ނުކިޔައި ސުންނަތެކޭ ކިޔަންވީހެއްޔެވެ؟ އެހެން ނުވާނެއެވެ. އެއީ އުޅައްގަނޑުގައި ރަތް ލާޖެހި ބިދުޢައެކެވެ. އެހެންނާފަހެ އަޞްޙާބު ބޭކަލުންކުރެ ބޭކަލަކު އެއީ ދޮގެކޭ، އަނެއްބޭކަލަކު އެއީ ބިދުޢައެކޭ ވިދާޅުވީމާވެސް ދެން އެކަމަކީ ސުންނަތެއްކަމުގައި އަހުރެމެން ހެދީމައި، އަޞްޙާބުންނަށްވުރެ އަހުރެމެން މާ މާތްވެފައި ދެނެގަތުން ބޮޑެވެ. އެއީ މުސްތަޙީލު ކަމެއްކަމުގައި ފެނެއެވެ.

އެކަމަކު އަހަރެމެންގެ ދިވެހި ބައެއް ހަރުދަނާ ޝައިޚުން ވިދާޅުވަނީ އެސިފައިގައި ޤުނޫތު ކިޔުން އެއީ ބިދުޢައެކޭ ނުބުނެވޭނެއެވެ. ނަމަވެސް އަޞްޙާބުންނަށްވުރެ މަތިވެރި ނުވުން އެދެވިގެން ވެއެވެ.

އަދި މުސްނަދު އަޙްމަދު ގެ ޝަރަޙަ ކަމުގައިވާ ފަތްޙުއްރައްބާނީ ގައި 707 ވަނަ ޙަދީޘްގެ ޝަރަޙައިގެ ދަށުގައި ލިއުއްވާފައި ވެއެވެ. އައްދާރުޤުޠްނީ އާއި އަލްބައިހަޤީގައި ވެއެވެ. "إن القنوت في صلاة الصبح بدعة" ޔަޢްނީ: ފަތިސްނަމާދުގައި ޤުނޫތުކިޔުމަކީ ބިދުޢައެކެވެ.

ސަޢުދު ބްނު ޠާރިޤްގެ ޙަދީޘްގައި ވަނީ ".... أي بني محدث ...." މިހެންނެވެ. މި މުޙްދަޘްގެ ލަފްޡު، ބިދުޢައާ ހަމަ އެއްމާނައެކެވެ. އަދިވެސް އެއީ ބިދުޢައެއްކަމަށް ވިދާޅުވާ ކިތަންމެ ރިވާޔަތެއްވެއެވެ. ލިޔާން ދިގުވެފައި ކިޔާން ވަގުތު ގިނަވާތީ ދޫކޮށްލީއެވެ. ބުއްދިވެރިންނަށް އިޝާރާތުންވެސް ފުދޭނެއެވެ.

ނަތީޖާ

މިލިޔެވުނު ވާހަކަ ކޮޅުގެ ނަތީޖާއެއް އޮންނަންވާނެއެވެ. އެއީ ދެތިން ނުގުތާއެކެވެ.

1- ފަތިސްނަމާދުގައި އެނަމާދުގެ ބައެއްގެ ގޮތުގައި ހަދައިގެން ދާއިމީގޮތެއްގައި ޤުނޫތު ކިޔުން ރަސޫލު الله صلى الله عليه وسلم ގެ އަރިހުން ޘާބިތުނުވާކަން:

2- އެކަލޭގެފާނުގެ އަރިހުން ޘާބިތުނުވާކަމެއް އަޅުކަމުގެ ތެރޭގައި ކުރުމަކީ ބާޠިލު ކަމެއްކަން:

3- ފަތިސްނަމާދުގެ ބަޔަކަށް ހަދައިގެން ދާއިމީ ގޮތެއްގައި ފަތިސްނަމާދުގެ ފަހު ރަކްޢަތުގައި ޤުނޫތު ކިޔުމަކީ ބިދުޢައެއްކަމުގައި ބުނުން:

4- ނާޒިލާގައި (އެބަހީ: މުއުމިނުންނަށް ބޮޑެތި މުޞީބާތް ޖެހުނީމާ) ޤުނޫތު ކިޔުމަކީ ހުއްދަކަމެއްކަން – އަދި އެއީ އެދެވޭ ކަމެއްކަން – އަދި އެކަމަކީ ހުރިހާ ނަމާދެއްގައި ކިޔުން ހުއްދަ އެއްޗެއްކަން:

5- މަސްއޫލުވެރި ފަރާތުން މަސައްކަތް ކުރައްވައިގެން މަޝްރޫޢުނުވާ ޤުނޫތު މީސްތަކުން ކިޔުން ހުއްޓުވޭތޯ ނަޞީޙަތް ދިނުން އެދެވޭކަން:

وصلى الله وسلم على محمد وعلى آله وصحبه أجمعين!

ނިމުނީ

2009-04-25T10:52:00.001-07:00

THE MUSLIM WOMAN & HER LORD
(Taken from the Ideal Muslimah - Dr. Muhammad Ali al-Hashimi)

She Worships Allah
It is no surprise that the true Muslim woman enthusiastically worships her Lord, because she knows that she is obliged to observe all the commandments that Allah has enjoined upon every Muslim, male or female. So she carries out her Islamic duties properly, without making excuses or compromises, or being negligent.

She Regularly Prays Five Times a Day
She offers each of the five daily prayers at its appointed time, and does not let domestic chores or her duties as a wife and mother prevent her from doing so.

Abdullah ibn Mas'ud said: "I asked the Messenger of Allah (peace be upon him): 'What deed is most beloved by Allah?' He said, 'To offer each prayer as soon as it is due.' I asked him, 'Then what?' He said, 'Treating one's parents with mercy and respect.' I asked him, 'Then what?' He said, 'Jihad (fighting) for the sake of Allah.'"

She Prays Sunnah (Voluntarily) Prayers
There is no clearer indication of the great status attained by the believer who draws closer to Allah by performing Sunnah (Voluntarily) deeds than the Hadith Qudsi where Allah says:

"My servant continues to draw near to Me with supererogatory works so that I will love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to ask Me for refuge, I would surely grant him it."

She Performs Her Prayers Properly
The true Muslim tries hard to perform her prayers properly, with deep concentration and precision of physical movements. She thinks about the meaning of the Ayat she is reciting, and the words of praise and glorification that she is uttering. Her soul is flooded with fear of Allah, and with gratitude to Him and sincere worship of Him.

She Pays Zakah on Her Wealth
Zakah is a clearly-defined financial obligation and act of worship which Allah has enjoined upon every Muslim, man or women, who owns the minimum amount (Nisab) or more.

The Muslim woman knows that everything belongs to Allah, and wealth is held by her as a trust. This trust must be discharged, moreover, as instructed by God, as that portion of her wealth legally belongs to other people and must be given to them. If she refuses and hoard this wealth, it is considered impure and unclean.

The word in Arabic implies "purification" and it is understood to mean that a person "purifies" his holdings of wealth from greed and stinginess.

She Fasts During the Day & Prays at Night in Ramadan
The wise Muslim woman must strike a balance, during this all-too-short blessed month, between her domestic duties and the opportunity this month brings to draw closer to Allah through worship and good deeds. She should not let her household chores distract her from performing the obligatory prayers at the appointed times, or from reading Quran or praying Nafl prayers. Nor should she let traditional late-night family gatherings keep her from praying Qiyam al-Layl, and making Du'a'. She knows the great reward and abundant forgiveness that Allah has prepared for those who stay up to pray during the night in Ramadan:

"Whoever spends the night in prayer during Ramadan out of faith and hope of reward, all his previous sins will be forgiven." Sahih Bukhari and Muslim

She Observes Sunnah (Voluntarily) Fasts
The true Muslim woman also observes Sunnah (Voluntarily) fasts at times other than Ramadan, if it is not too difficult for her to do so. So she fasts the day of 'Arafat, and 'Ashura', and the ninth day of Muharram, because fasting on these days and others is one of the righteous deeds that may expiate sins.

She Goes on Hajj to the Sacred House of Allah
The true Muslim woman intends to go on Hajj to the House of Allah when she is able to do so and it is easy for her to travel. It will also be the equivalent of jihad for men, as the Prophet (peace be upon him) described it in a Hadith narrated by 'A'ishah (May Allah be pleased with her):

"I [Ayshah] said: 'O Messenger of Allah (peace be upon him), can we (women) not go out on military expeditions and fight in jihad with you (men)?' He said, 'You (women) have the best of jihad, and the best of it is Hajj, a blessed Hajj.'" Ayshah said, "I should never stop going for Hajj after I heard this from the Messenger of Allah (peace be upon him)." Fath al-Bari, 4/72

She is Obedient to the Commands of Allah
The true Muslim woman does not forget that she is duty bound to perform all the religious duties that Allah has commanded her to do. In this regard her situation is the same as that of a man, and there is no difference between them except in a few regulations which apply exclusively to either men or women. Other than that, women and men are equally responsible before Allah.

She Always Bears in Mind the Words of Allah
(It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger, to have any option about their decision: if anyone disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.) [Quran 33:36]

She Accepts the Will & Decree of Allah
The Muslim woman who is obedient to the command of her Lord naturally accepts His will and decree, because this is one of the greatest signs of faith, obedience, Taqwa and righteousness in a person. So the Muslim woman who is guided by the teachings of Islam always accepts whatever befalls her in life, whether it is good or bad, because this attitude of acceptance is good for her in all cases, as the Prophet (peace be upon him) explained:

"How amazing is the affair of the Muslim! His affairs are all good. If he experiences ease, he is grateful, and that is good for him. If he experiences hardship, he faces it with patience and perseverance, and that is also good for him."

She Turns to Allah in Repentance
The Muslim woman may find herself becoming neglectful and slipping from the Straight Path, so she may fall short in her practice of Islam in a way that does not befit the believing woman. But she will soon notice her error, seek forgiveness for her mistakes or shortcomings, and return to the protection of Allah.

She Understands the True Meaning of Being a Servant of Allah
The true Muslim woman has the firm belief that she has been created to serve an important purpose in life, which Allah has defined in the Quran:

(I have only created jinns and men, that they may serve Me.) [Quran 51:56]

She is Distinguished by Her Islamic Character & True Religion
No doubt the true Muslim woman is distinguished by her Islamic character, and she is proud of the high status which Islam gave her at a very early stage, before women in other nations attained anything like it. Fifteen centuries ago, Islam proclaimed the full rights of women for the first time in history, and Muslim women enjoyed human rights centuries before the world had ever heard of human rights organizations or witnessed any "Declaration of Human Rights."

She Reads Quran Often
The Prophet (peace be upon him) said:

"The likeness of a believer who reads the Quran is like a citron, whose smell is pleasant and whose taste is pleasant; the likeness of a believer who does not read the Quran is like a date, which has no smell, but its taste is sweet; the likeness of the hypocrite who reads the Quran is like a fragrant flower which has a pleasant smell but whose taste is bitter; and the likeness of a hypocrite who does not read the Quran is like a colocynth (bitter-apple), which has no smell and its taste is bitter."

"Read the Quran, for it will come forward on the Day of Resurrection to intercede for its readers." Sahih Muslim

Khadejah Jones
Share Islam Team
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There is no better time to start than today.

2009-04-21T22:09:00.000-07:00

The BEAUTY of democracy

2009-04-21T03:21:00.000-07:00

ފަހުބަސް ....

ޤުނޫތު އާއި މެދު ........

ކުރީ ބަޔާ ގުޅޭ ........

ދެންފަހެ ފަތިސްނަމާދުގެ ފަހުރަކްޢަތުގައި ދާއިމީ ގޮތެއްގައި، ނަމާދުގެ ބަޔަކަށް ހަދައިގެން ޤުނޫތު ކިޔުން، ކުރިން މިބަޔާންކުރި އަޅުކަމުގެ ގަވާއިދަށް އަދި އޭގެ ހަމަތަކަށް ބެލީމާ އޮންނަނީ ކިހިނެއްތޯއެވެ؟
1- ފަޟީލަތުއްޝައިޚުލްއުސްތާޛު މުޙައްމަދު ރަޝީދު އިބްރާހީމް ވިދާޅުވީ ރަސޫލު الله صلى الله عليه وسلم ފަތިސްނަމާދުގައި ދާއިމީ ގޮތެއްގައި ޤުނޫތު ވިދާޅުވިކަން ޘާބިތު ނުވާކަމަށެވެ.
2- ދަކްތޫރު ޢަބްދުލްމަޖީދު ޢަބްދުލްބާރީ ވިދާޅުވީ ރަސޫލު الله صلى الله عليه وسلم ފަތިސްނަމާދުގައި ދާއިމީ ގޮތެއްގައި ޤުނޫތު ވިދާޅުވިކަން ޘާބިތު ނުވާކަމަށެވެ.
3- އައްޝައިޚް މުޙައްމަދު ރަޝީދު އިބްރާހީމް ރަޝީދު (ވިލުފުށި) ވިދާޅުވީވެސް ހަމަ އެފަދައިންނެވެ.
ދިވެހި ޓީވީގައި މިބޭފުޅުން ވާހަކަފުޅު ދެއްކެވުމުގައި، އަދި ފަޟީލަތުއްޝައިޚުލްއުސްތާޛު މުޙައްމަދު ރަޝީދު އިބްރާހީމްގެ ނޫސްބަޔާނުގައިވެސް އެވާހަކަ ވިދާޅުވި ނޫންތޯއެވެ؟ އަބްޢާޟު ސުންނަތެއް ނޫންކަމުގައި ވިދާޅުވިއެވެ. މިއީ މިވަގުތު ދީނީ ނަވުގެ ހުންގާނުގޭގައި ތިއްބެވި ބޭފުޅުންނެވެ. ދެން ބޭރުގެ ޝަޚްޞިއްޔަތްތަކަށް ބަލައިލާއިރު އެންމެ ފުރަތަމަ:
1- އަޞްޙާބު ބޭކަލުންނެވެ. މާލިކުލްއުޝްޙަޢީގެ ބައްޕަ ވިދާޅުވީ ބިދުޢައެކެވެ.
2- އަދިވެސް ކިތަންމެ ތާބިޢީންނެއް އަދި ޢާލިމުންނެއްވެސް ވިދާޅުވީ ބިދުޢައެކެވެ.
3- ސަމާޙަތުލްޝައިޚު ޢަބްދުﷲ ބްނު ޢަބްދުލްޢަޒީޒު ބްނު ބާޒު ވިދާޅުވީ އެއީ ބިދުޢައެއްކަމަށެވެ. އެއީ ބާރަށު ޖަޢުފަރު އަޙްމަދު ކުރެއްވި ސުވާލުގެ ޖަވާބުގައި ވިދާޅުވީ އެއީ (އެބަހީ: ފަތިސްނަމާދުގައި ދާއިމީ ގޮތެއްގައި ޤުނޫތު ކިޔުން) ރަސޫލު الله صلى الله عليه وسلم ގެ އަރިހުން ޘާބިތު ނުވާ ކަމެއް ކަމުގައެވެ. މި ޝައިޚު އިބްނު ބާޒު މިއީ އަލްމަމްލަކަތުލް ޢަރަބިއްޔަތުލްސުޢޫދިއްޔާގެ މުޅިދުނިޔެއަށް ފަތުވާ ދެއްވާ ކޮމެޓީގެ ރައީސެވެ.
4- އަދި މުޅި ދުނިޔެއަށް މަޝްހޫރުވެގެންވާ ޝައިޚުލްއިސްލާމު އިބްނު ތައިމިޔާ އަކީ ވެސް "ދިވެހި ބައެއް ޢާލިމުންނަށް އެނގޭވަރަށް ނޭގުނަސް ކޮންމެވެސް ވަރެއް ދަންނަ މީހެއްކަމުގައި ފެނެއެވެ". މުޅިދުނިޔޭގެ އިސްލާމީ ޢާލަމްގައި ޝައިޚުލްއިސްލާމްގެ ނަމުން މަޝްހޫރު ވެގެންވާ ބޮޑު ޢާލިމް އެކެވެ. އެހެން ހުރިހާ ޢާލިމުން ރާޖިޢު ކުރާނެ ގިނަ ފޮތް ލިއުއްވި މިބޮޑު ޢާލިމުގެ ތިރީސް އެތައް މުޖައްލަދަކުން އެކުލެވިގެންވާ މަޝްހޫރު މަޖްމޫޢް ފަތާވާގައި މި ޤުނޫތު ކިޔުމުގެ ގޮތުން އަރައިގެންއުޅޭ ޝައްކާއި ވަހުމް އޮޅުން ފިލުވައިދެއްވާ ލިޔުއްވާފައިވާ ބަޔާން އަޅުގަނޑު ތިޔަބޭފުޅުންނަށް ގެނެސް މިދެނީ މި މަޢުޟޫޢުގައި ދެން އެހެން މީހަކު އެހެން ވާހަކައެއް ދައްކަން ނުޖެހޭނެ ކަމަށެވެ. އެއީ މި ޚިލާފުތަކުގެ "ފައިނަލް" ޖަވާބެވެ.
މިއީ ޤުނޫތު ކިޔުމުގެ ފަތްވާއެއްގެ ގޮތުން ޝައިޚުލްއިސްލާމް ލިއުއްވާފައިވާ ބަޔާނުގެ ތަރުޖަމާއެވެ:
ސުނަނު ފޮތްތަކުގައި ވެއެވެ. ހަމަކަށަވަރުން އެކަލޭގެފާނު (ޔަޢްނީ ރަސޫލު الله صلى الله عليه وسلم) ފަރުޟު ފަސްނަމާދުގައި ޤުނޫތު ވިދާޅުވިކަމުގައި ވެއެވެ. އަދި އެކަލޭގެފާނު ގިނައިން ޤުނޫތު ވިދާޅުވިކަމުގައިވަނީ ފަތިސް ނަމާދުގައެވެ. އަދި ފަތިސް ނަމާދުގައިވިޔަސް އަދި އެހެން ނަމާދެއްގައިވެސް އެކަލޭގެފާނު ދާއިމީ ގޮތެއްގައި ޤުނޫތު ވިދާޅުވާކަމުގައި ނުވެއެވެ. އަދި ކިއެއްހެއްޔެވެ؟ ޞަޙީޙައިން ގައި (ޞަޙީހުލް ބުޚާރީއާއި ޞަޙީޙު މުސްލިމްގައި) އަނަސްގެފާނުގެ އަރިއަހުން ރިވާ ވެގެން ވެއެވެ. "لم يقنت بعد الركوع إلا شهرا" އެބަހީ: "ރުކޫޢުގެ ފަހުގައި އެންމެ މައްސަރެއްގައި މެނުވީ އެކަލޭގެފާނު ޤުނޫތު ވިދާޅުނުވެއެވެ" މިއެވެ. ފަހެ އަލްޙާކިމް އާއި އެހެނިހެން ބޭކަލުން އަނަސް ރަޟިޔަﷲ ޢަންހު ވިދާޅުވި ކަމުގައި އައްރަބީޢު ބުނު އަނަސްގެ އަރިހުން ރިވާ ކުރައްވާފައިވާ ޙަދީޘްއެއް ކަމުގައިވާ "ما زال يقنت حتى فارق الدنيا" މި ޙަދީޘްއަކީ ރުކޫޢުގެ ކުރީގައި އެކަލޭގެފާނު ޤުނޫތު ކުރައްވާކަމުގައި ވިދާޅުވެފައިވާ ވާހަކަތަކުގެ ސިޔާޤުގައި އެ މައުޟޫޢުގައި ގެންނަވާފައިވާ ޙަދީޘްއެކެވެ. މިޙަދީޘްގެ މާނައަކީ އެކަލޭގެފާނު ދުނިޔެއިން ވަކިވެވަޑައިގެންފުމަށް ދާންދެން ޤުނޫތު ކުރެއްވުމުން ފިލާ ނުދެއެވެ. އެބަހީ: އެކަލޭގެފާނު ދުނިޔެއިން ވަކިވެވަޑައިގެންފުމަށް ދާންދެން ފަތިސް ނަމާދުގެ ޤިޔާމުގައި ކިޔަވާ ވިދާޅުވުން ދިގުކުރެއްވުމުން ފިލާނުދެއެވެ. މިއެވެ. މިޙަދީޘް ޞައްޙަ ޙަދީޘް އަކާ ތަޢާރުޟު ވާނަމަ (އެބަހީ: ޖެހޭގޮތްވާނަމަ – ނުވަތަ ޚިލާފު ވާނަމަ) މިޙަދީޘްގެ ފަރާތަށް އެނބުރި ބަލައިވެސް ނުލެވޭނެއެވެ. އެހެނީ ރަބީޢު ބުނު އަނަސް، މިކަލޭގެފާނަކީ ޞަޙީޙް މީހުންގެ ތެރެއިންވާ ބޭކަލެއްނޫނެވެ. އަދި މި ޙަދީޘް، ޞަޙީޙް އާއި ތަޢާރުޟު ނުވެއެވެ. ނުޖެހެއެވެ. މިހެނީ އެ ޙަދީޘްގެ މާނައަކީ ހަމަކަށަވަރުން އެކަލޭގެފާނު ދާއިމީ ގޮތެއްގައި ފަތިސް ނަމާދުގައި ރުކޫޢުގެ ކުރިން ޤިޔާމުގައި ކިޔަވާ ވިދާޅުވުން ދިގުކުރައްވައެވެ. އެއީ މުޅިން އެހެން މައްސަލައެކެވެ.
އަދި ދަންނައެ! ހަމަކަށަވަރުން އެކަލޭގެފާނު ފަތިސް ނަމާދުގެ ރުކޫޢުގެ ކުރީގައި ވިޔަސް އަދި ރުކޫޢުގެ ފަހުގައި ވިޔަސް މީހުންނަށް އިވޭ ފަދައަކުން ވިޔަސް ނުވަތަ ނުއިވޭ ފަދައަކުންވިޔަސް ދުޢާ އެއް (ދާއިމީގޮތަށް) ކުރައްވާ ވާހަކަ ބުނާ ބުނުން އެއީ ބާޠިލު ވާހަކައެކެވެ. ޞައްޙަ ޙަދީޘްތަކަށް ރަނގަޅަށް ވިސްނާ ފިކުރުކުރި މީހަކަށްވިއްޔާ މިގޮތް އެނގުން މަޖުބޫރުވާނެއެވެ. އަދި އެކަމަކީ ޤަވާޢިދުން ވާޤިޢުވެފައި ވާކަމެއްނަމަ (އެބަހީ ހިނގަމުން އަންނަ ކަމެއްނަމަ) ހަމަކަށަވަރުން އަޞްޙާބު ބޭކަލުންނާ ތާބިޢީ ބޭކަލުން އެކަން ތަފްޞީލުކޮށް އަހުރެމެންނާއި ހަމަޔަށް ގެނެސްދެއްވީސްކަން ކަށަވަރެވެ. އެމަޝްރޫޢުވީ ޤުނޫތު، އަހުރެމެންނާ ހަމަޔަށް ގެނެސްދެއްވުމުގައި އިހުމާލު ނުކުރެއްވީހެވެ. އެހެނީ މަޝްރޫޢުވެގެން ނުވާ ޤުނޫތުވެސް އެބޭކަލުން ވަނީ ގެނެސްދެއްވާފައެވެ. އަދި މަޝްރޫޢު ވާކަން ކަށަވަރީ އޭގެ ނަޡީރު އެވެ. އެއާ އެއްފަދަ ޤުނޫތެވެ. (އެއާ އެއްފަދަ ކަންކަމުގައި އެކަމަކާ ގުޅޭ ޤުނޫތެވެ.) މިހެނީ ހަމަކަށަވަރުން އެވެނި ބަޔަކަށް ރަޙްމަތްލެއްވުމަށް ދުޢާ ކުރެއްވުމާއި އަދި އަނެއް ބައެއްގެ މައްޗަށް ލަޢުނަތް ލެއްވުމަށް ދުޢާ ކުރެއްވި ދުޢާ މަޝްރޫޢު ވެގެން ނުވާކަމުގައި މުސްލިމުން އިއްތިފާޤުވެއެވެ. އަދި ކިއެއްތޯއެވ! މަޝްރޫޢު ވެގެންވަނީ އެފަދަ ޤުނޫތެވެ. މުއުމިނުންނަށް ބޮޑެތި ބަލާ މުޞީބަތެއް ޖެހުނީމާ ޤުނޫތު ކިޔުން ޝަރްޢުވެގެން ވެއެވެ. އަދި ފަތިސް ނަމާދާއި އެހެނިހެން ނަމާދުގައިވެސް ކާފިރުން ހަލާކު ކުރެއްވުމަށް ދުޢާ ކުރުން ހުއްޓެވެ. ޢުމަރުގެފާނު ނަޞާރާ އިންނާ ހަނގުރާމަ ކުރެއްވިއިރު މިފަދައިން ވިދާޅުވެ ކާފިރު އަހްލުކިތާބިންނަށް ލަޢުނަތް ލެއްވުމަށް އެދިވަޑައިގެން ޤުނޫތު ވިދާޅުވިއެވެ. އެއީ "اللهم العن كفرة أهل الكتاب" މިހިސާބުން މިފަތުވާގެ ތަރުޖަމާ ނިމުނީއެވެ.
(މަޖްމޫޢުފަތާވާ އިބުނު ތައިމިއްޔާގެ 22 ވަނަ މުޖައްލަދުގެ 269، 270 މިދެ ޞަފްޙާ)
طبع: بِأَمْرِ خَادِمِ الْحَرَمَيْنِ الشَّرِيْفَيْنِ حَضْرَةُ صَاحِبُ الْجَلاَلَةُ الْمَلِكُ فَهُدُ بُن عَبْدُ الْعَزِيْز آلُ السُّعُوْدُ – أَشْرَفَ الرِّيَاسَةُ الْعَامَّةُ لِشُؤُوْنِ الْحَرَمَيْنِ الشَّرِيْفَيْنِ

ޝައިޚުލް އިސްލާމުގެ މިބަޔާނަކީ މި ޤުނޫތު ކިޔުމާމެދު އަރައިގެންއުޅޭ އޮޅުންތައް އެކަށް ސާފުކޮށްދޭ ބަޔާނެކެވެ. އެކަލޭގެފާނު އެވިދާޅުވަނީ ޞަރީޙަ ޢިބާރާތުން އަދި އެ ބަޔާން ކުރައްވަނީ ފަތިސްނަމާދުގެ ބަޔަކަށް ހައްދަވައިގެން ރަސޫލު الله صلى الله عليه وسلم އަވަހާރަވަންދެން ޤުނޫތު ވިދާޅުވިކަމަށް އެދެކެވޭ ވާހަކަ އެއީ ހަމަ ބާޠިލު ވާހަކައެއް ކަމެވެ. އެއީ އެކަލޭގެފާނު ދާއިމީ ގޮތެއްގައި ކުރެއްވި ކަމެއް ނޫންކަމެވެ. އެގޮތަކީ އަވަހާރަވަންދެންޤުނޫތު ވިދާޅުވިކަމަށް އޮތް ހަދީޘް ގެންނަވާފައި އެވަނީ އަނަސް ބްނު މާލިކުގެ އަރިހުންނެވެ. ޢާޞިމު ބްނު ސުލައިމާނު ވިދާޅުވަނީ: "އަނަސްގެފާނަށް އަހުރެމެން ދެންނެވީމެވެ. ރަސޫލު الله صلى الله عليه وسلم އަވަހާރަވަންދެން ފަތިސްނަމާދުގައި ޤުނޫތު ވިދާޅުވިކަމަށް ބައެއް މީހުން އެބަހީކުރެއެވެ. އެއީ ތެދެއްތޯއެވެ؟" އޭގެ ޖަވާބުގައި އަނަސްގެފާނު ވިދާޅުވީ އެބައިމީހުން ދޮގުހަދަނީ ކަމަށެވެ. ހަމަކަށަވަރުން ރަސޫލު الله صلى الله عليه وسلم ޤުނޫތު ވިދާޅުވީ ހަމަ އެއްމެ މައްސަރެއްގައެވެ. އެއީ ޢަރަބީންގެ ޤަބީލަތަކުން ނުވަތަ އަވަށްތަކުން އަވަށެއްގެ ބައެއްގެ މައްޗަށް ބަދު ދުޢާ ކުރެއްވުމުގެ ގޮތުންނެވެ. އެވާހަކަ މިވަނީ އަލްއިމާމު އަޙްމަދުގެ މުސްނަދުގައި އަންނަނިވި ފަދައިންނެވެ.
"عَنْ عَاصِمُ بنُ سُلَيْمَان قَالَ قُلْنَا لِأَنَسِ بْنِ مَالِكٍ – إِنَّ قَوْمًا يَزْعُمُوْنَ أَنَّ النَِّبي صلى اللهُ عَلَيْهِ وَسَلَّمَ مَا زَالَ يَقْنُتُ فِي الْفَجْرِ. قَالَ كَذَبُوْا وَإِنَّمَا قَنَتَ رَسُوْل اللهِ صلى اللهُ عَلَيْهِ وَسَلَّمَ شَهْرًا وَاحِدًا يَدْعُوْ عَلَي حَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ" މިއެވެ. މިވާހަކަ މުސްނަދު އަޙްމަދުގެ ޝަރަޙަ، ފަތްޙުއްރައްބާނީގެ ދެވަނަ މުޖައްލަދުގެ ތިންވަނަ ޖުޒްއުގެ 304 ވަނަ ޞަފްޙަތުގައި ވެއެވެ. އަދި ސީދާ މުސްނަދު އަޙްމަދުގެ 698 ވަނަ ޙަދީޘް އާއި 699 ވަނަ ޙަދީޘްގައި ވަރަށް ރަނގަޅަށް ވެއެވެ. ދެން އަނެއްކަމަކީ އެ ޙަދީޘްގައި ގެންނެވި ރަބީޢު ބްނު އަނަސް އެއީ ޟަޢީފް މީހެކެވެ. "ދެ އަނަސް އޮޅެނީއެވެ". މިއީ އަޞްޙާބު ބޭކަލެއް ނޫނެވެ. އަނަސް ބްނު މާލިކުގެފާނު އެއީ އަޞްޙާބު ބޭކަލެކެވެ. މިކަލޭގެފާނު ވިދާޅުވަނީ އެއީ ދޮގެއް ކަމަށެވެ. އަދި އިބްނު ތައިމިއްޔާ އެވަނީ އެބުނާ ޟައިފް ޙަދީޘް ކަމުގައިވާ "ما زال يقنت ....." މި ޙާދީޘްގެ މާނަވެސް އަދި އެއިން އިދެވޭ މުރާދުވެސް ލިޔެ ނިންމާފައެވެ. އަނަސް ބްނު މާލިކު އެއީ އެ ޙަދީޘް ރިވާކުރެއްވި ރާވީ އެވެ. އެކަލޭގެފާނު އެވިދާޅުވަނީ އެއީ ދޮގެއް ކަމަށެވެ. ދެން އަހުރެމެން އެއީ ތެދެއްކަމަށް ބުނަން ޙައްޤުވާނީ ކޮންފަދައަކުން ބާވައެވެ. ޞަޙީހުލް ބިޚާރީއަށް ނިސްބަތް ކޮށްގެންނާއެކު ދޮގުތައް ހަދަންވާނީ ކޮންފަދައަކުން ހެއްޔެވެ. ނުވާނެކަން ކަށަވަރެވެ. މިވަރުން ނުވިސްނުނު ބަޔަކަށް ދެން ވިސްނޭނެ ގޮތަކީ ކޮބައިބާވައެވެ؟ ވީމާ ދިވެހި ޝައިޚުންގެ ބަސްފުޅުތަކުންނާއި ދުނިޔޭގެ ބޮޑެތި ޢާލިމުންގެ ބަސްފުޅުތަކުން އެނގުނީ ފަތިސްނަމާދުގައި ނަމާދުގެ ބަޔަކަށް ހަދައިގެން ފަހު ރަކްޢަތުގެ ރުކޫޢަށް ފަހު ދާއިމީގޮތަށް ޤުނޫތު ކިޔުން ޘާބިތު ނުވާކަމެވެ. އަދި އެހެން ކިޔާ ބަޔަކު އެހަދަނީ ދޮގެއްކަމެވެ. ނުވަތަ އެބަޔަކަށް އޮޅިގެން އުޅެނީ ކަމަށެވެ.

ދެން އޮތީ ޘާބިތުނުވާ ކަމެއްކަން އެނގި އެގޮތް ރަނގަޅަށް ފާޅުވީމާ އެފަދަ ކަންތައްތައް އަޅުކަމުގެ ތެރޭގައި ކުރުމުގެ މައްސަލައެވެ. ޢިލްމުލްޙަދީޘް އާއި ދެން އަދި އުޞޫލުލްފިޤުހުގެ ޢިލްމުވެރިންނާއި، އަދިވެސް އެހެން ޢާލިމުން ވިދާޅުވާ ފަދައިން އަޅުކަމަކީ ޘާބިތު ނުވާކަމެއް އެއަޅުކަމުގެ ތެރޭގައި ގަޞްދުގައި ކުރުމުން އެކުރާ އަޅުކަން ޞައްޙަ ނުވާނެ ކަމަށެވެ. އެއީ އެންމެން ދަންނަންވާނޭ ކަމެކެވެ. ބަޔަކު ތާކު ކުރެޔޭ، އަދި އެކަމާ ބަޔަކު އަޅައެއް ނުލަޔޭ ކިޔައިގެން އެކަން ކުރާކަށް ނުވާނެއެވެ. އެއީ އެކަން ޞައްޙަކަމުގެ ދަލީލެއް ނޫނެވެ. ޞައްޙަ ދަލީލަކަށްވާނީ ޞައްޙަ ސަނަދަކުން ޘާބިތުވާ ދަލީލެކެވެ. .............. ނުނިމޭ

2009-04-18T01:24:00.000-07:00

ފަހުބަސް .....

ޤުނޫތު އާއިމެދު .....

އަބޫބަކުރު އިބްރާހިމް ޢަލީ (ބަކުރުބެ)

الحمد لله رب العالمين والصلاة والسلام على محمد وعلى آله وصحبه وسلم.
އިސްލާމްދީނުގެ ފަރާތުން ދިފާޢު ކުރުމާ އަދި އެދީން ކުރިއެރުވުމަށް މަސައްކަތްކޮށް ޖިހާދުކުރުމީ ކޮންމެ އިސްލާމެއްގެ ވާޖިބެކެވެ. އެމީހެއްގެ ފެންވަރަކުންނެވެ. ކޮންމެހެން މަތީޑިގްރީއެއް ނެތަސް ޙައްޤު ބަހެއް ބުނުން ނަފީއެއް ނުކުރެއެވެ. އަދި ކިއެއްތޯއެވެ؟ އެއީ އެދެވޭ ކަމެކެވެ.
އާދެ! މިވަގުތު ރާއްޖޭގައި ނަގާކިޔާ ދީނީ އެއްމައްސަލައަކީ ފަތިސްނަމާދުގައި ފަތިސްނަމާދުގެ ބަޔަކަށް ހަދައިގެން ދާއިމީގޮތެއްގައި ޤުނޫތު ކިޔުމުގެ މައްސަލައެވެ. އެއާ ބެހޭގޮތުން "ފޮޅިތައް ފިހެވި ގުޅަތައް ތެލުލެވެމުން" އެބަދެއެވެ. ނަމަވެސް އެއިން އެއްޗެއްގައި "އިނގުރުކޮޅެއް ލައިފާނުވާތާ ލޮނުރިހަޔާ ކުޅިރިހަވެސް" ރަނގަޅަށް ދޭނަމަ ރަނގަޅެވެ.
ދަންނަވަންތޯއެވެ! ރަސޫލުﷲ ގެންނެވި އިސްލާމްދީނުގައި "ޢިބާދަތު" މިކިޔާބަޔާއި، "މުޢާމަލާތު" މިކިޔާބަޔާއި ދެބައިގެ ޤަވާޢިދު އެކަމާ ބެހޭ ޢާލިމުން ދުނިޔެއަށް ބަޔާން ކޮށްގެއްވާފައިވެއެވެ. ފިލާވަޅު ދަސްކުރި ކުއްޖަކު ހަނދާން ހުރިއްޔާ އެނގޭ ފަދައިން ޢިބާދަތު، އެބަހީ އަޅުކަން - މިކަމާ ބެހޭ ޤަވާޢިދަކީ: އަޅުކަމެއްވިއްޔާ ރަސޫލު الله صلى الله عليه وسلم ދެއްކެވި ވަރަށް އެކަލޭގެފާނުގެ އަރިހުން ޞައްޙަ ގޮތުގައި ފެންނަން އޮތްވަރަކަށް ފެންނަން އޮތް ސިފައަކަށް އުނިއިތުރުނުކޮށް އެންގެވިފަދައަކުން ކުރުމެވެ. ނާންގަވާކަމެއް، އަދި ޞައްޙަކޮށް ފެންނަން ނެތްކަމެއް ނުކުރުމެވެ. އަދި އަޅުކަމުގެ ބޭރުފުށުގެ ބައްޓަމަށްވެސް އެތެރެފުށުގެ ރޫޙަށްވެސް އުނި އިތުރުނުކޮށް ކުރުމެވެ.
އެޔާ ޚިލާފަށް މުޢާމަލާތޭ މިކިޔާ ކަންކަމުގެ ޤަވާޢިދަކީ އެކަލޭގެފާނު މަނާ ކުރައްވައި ނަހީ ކުރައްވާފައިވާ ކަންތައް ނުކޮށް ދެން އެހެން ހުރިހާ ކަމެއްވެސް ހުއްދަ ވުމެވެ. މިޘާލަކަށް ވިޔަފާރިކުރާމީހެއް ނަމަ މިނެކިރުމުގައި ލުއިކުރުން، މަކަރުހެދުންފަދަ ނަހީ ކުރައްވާފައިވާ ޙަރާމް ކަންތް ނުކޮށް ދެން މިނިވަންކަމާއެކު ވިޔަފާރިކުރަމުން ގެންދިޔުމެވެ. ފިހާރަ ދެބުރިއަށް ހަދައި އެއްބުރީގައި މަސްވިއްކައި، އަނެއްބުރީގައި ކާށިވެސް ވިއްކިދާނެއެވެ. އަދި ހައްދު ފަހަނައަޅައި ނުދާވަރަށް އަގަށްވެސް ބަދަލު ގެނެވިދާނެއެވެ. ދެން މިހެންނެވެ.
ނަމަވެސް ނަމާދުކުރުން ރޯދަހިފުން، ދެންވެސް އަޅުކަމުގެ ބާބުގައި ހަމަސީދާ، ރަސޫލު الله صلى الله عليه وسلم ގެ އަރިހުން ޘާބިތުވާ ވަރަށް، ޞައްހަކޮށް އެނގެން އޮތް މިންވަރަކަށް މެނުވީ ނުކުރެވޭނެއެވެ. އެބަހީ ކޮށްގެން ކަމަކު ނުދާނެއެވެ. އުނިއިތުރުވެސް ނުކުރެވޭނެއެވެ. އެޔާ ތަފާތުކޮށް ކުރާ އަޅުކަން ބާޠިލު ވާނެއެވެ. އެއީ މުޙައްމަދު ރަސޫލު الله صلى الله عليه وسلم ގެ ތައްގަނޑު ނެތީމައެވެ................. ނުނިމޭ

2009-04-15T01:15:00.000-07:00

ހަމައެކަނި ފަތިސް ނަމާދުގައިޤުނޫތު ކިޔުމަކީ ބިދުއައެއް ކަމަށް ޤަބޫލު .....
ކުރަން .... ނުކުރަން ....

އާދެ! މި މަޥްޟޫއަކީ ދިވެހިރާއްޖޭގައި ސުންނަތައް މީހުން އުޅެން ފެށީއްސުރެހެން ޢާއްމުންގެ މެދުގައި ވަރަށް ބޮޑަށް ދެބަސްވެ އަރިއިރުންވެ އަދި އެކަމުގެ ސަބަބުން ބައެއް މުރައްކަބު ޖާހިލުން މިސްކަތްތައްވެސް ބަންދު ކުރާ ހިސާބަށް ގޮސްފައިވާ މައްސަލައެކެވެ. އެގޮތުން މިކަމަކީ ވަރަށް މަދު މީހަކަށް ނޫނީ ރަނގަޅަށް އޮޅުން ފިލާފައިވާ މައްސަލައެއް ނޫންކަމަށް އަޅުގަނޑަށް އިހްސާސް ކުރެވުމުން އަޅުގަނޑު ގަސްދުކުރީ އަޅުގަނޑުގެ މި ބްލޮގް ގައި ޕޮލް އެއް ނަގައި ކޮންމެވެސް ވަރެއްގެ އަންދާޒެއް ނެގުމަށެވެ. އެހެންކަމުން މި ބްލޮގް ގައި ދުވަސްކޮޅެއް ވަންދެން އަޅުގަނޑުޕޮލްއެއް ހެދީމެވެ. އަދި އޭގެން ނިކުތް ނަތީޖާ އެހެރީ ފެންނާށެވެ.
ކޮންމެއަކަސް އަޅުގަނޑަށް ޤަބޫލުކުރެވުނީ މި މައްސަލައިގައި ޢާއްމުންގެ މެދުގައި އެކަށީގެންވާ ވަރަށް މައުލޫމާތު ދެވިފައި ނުވާކަމަކެވެ. އެހެނީ މި މައްސަލައަކީ ވަރަށް ސާފު އަދި އެއްވެސް ކިލަނބުކޮޅެއްނުވާހާ ޝަރީޙަ މައްސަލައެއްކަމުގައި ވީހިނދުވެސް ގިނަ މީހުންނަށް ޤަބޫލުކުރެވިފައިވަނީ އަޞްލާ އެއްގޮތަކަށް ނޫނެވެ. ވީމާ، ﷲ އިރާދަ ކުރައްވިއްޔާ ތިޔަ އެންމެހާ ކިޔުންތެރިންނަށް ކައިރި މުސްތަގުބަލެއްގައި މި މައްސަލައިގެ ވީ އެންމެ ފުރިހަމަ މައުލޫމާތު އަރުވަން ޤަޞްދުކުރާ ވާހަކަ ދަންނަވާލަމެވެ. ޝުކުރިއްޔާ!

2009-04-13T09:32:00.000-07:00

''ޤިޔާމަތް ވުމުގެ ވަގުތު ކައިރިވެއްޖެއެވެ. އަދި ހަނދު އިރިއްޖެއެވެ. އަދި އެއުރެންނަށް ހެތްކެއް ފެންނަނީނަމަ، އެއުރެން ފުރަގަސްދެއެވެ. އަދި ބުނެއެވެ. މިއީ ދެމިހުންނަނިވި ޖާދޫއެކެވެ. އަދި އެއުރެން (ހައްޤު ބަސްފުޅު) ދޮގުކުޅައޫއެވެ. އަދި އެއުރެންގެ އަމިއްލަ އެދުންތަކަށް އެއުރެން ތަބަޢަވޫއެވެ. ކޮންމެކަމަކީ ނިމުމަކަށްގޮސް ހަމަޖެހޭނެކަމެކެވެ. ހަމަކަށަވަރުން، ޚަބަރުތަކުގެ ތެރެއިން އެކަންކަމުގައި ޢިބްރަތް ހިމެނިގެންވާ ޚަބަރުތައް އެއުރެންގެ ގާތަށްއައެވެ. (މިއީ) ފުރިހަމަވެގެންވާ ޙިކުމަތެކެވެ. ފަހެ، އިންޒާރުތައް (އެއުރެންނަކަށް އެއްވެސްކަމެއް) ފުއްދައެއް ނުދެއެވެ.''

2009-04-11T10:53:00.000-07:00

My son got burned

2009-04-09T10:30:00.000-07:00

Italian Muslims rush to aid quake victims

L'Aquila Italian Muslims are rushing to the aid of fellow compatriots devastated by a powerful quake that hit the central region of Abruzzo, living tens dead and thousands homeless.

"We heard that hospitals needed blood and thus I am coordinating with the Muslims in the area so they can donate," Mustafa Badstami, spokesman of the local Muslim community, told the AKI news agency.

He said Muslims have also joined relief efforts to help victims and search for survivors.

"I ask all Muslims of the area to help the victims in any way necessary."

A 6.3-magnitude quake struck L'Aquila, the capital of Abruzzo, and other 32 surrounding cities in the wee hours of Monday, April 6.

The tremor caught people in their sleep and flattened a huge number of buildings, including several churches.

More than 207 people were killed, over 1,500 injured and nearly 34 are still missing.

Between 30,000 to 40,000 people have reportedly lost their homes.

Badstami said that due to problems in the communicationswork he is unable to confirm the impact of the quake on Muslims and Islamic institutions.

"What I can say is that the mosque in San Nicolo in the province of Teramo was not damaged, and we also have no news about Muslim victims," he added.

"We can say the same about the mosques in the surrounding area of Avezzano."

Italy has a Muslim population of some 1.2 million, including 20,000 reverts, according to unofficial estimates.

Rescue

More than 24 hours after the quake, rescuers and volunteers are still racing against time to find survivors under the huge rubbles.

"All we could see was his head sticking from the rubble, his entire body was buried," a fireman told Reuters about rescuing a boy from the rubble of his house after a day-long search.

"We kept digging, picking piece by piece of debris and we finally managed to get him out -- when we did the fatigue was great but so was our joy."

Rescuers have so far pulled some 100 people from the debris.

"I only remember this huge rumble and then someone dragged me out, but I don't know what happened to my wife and three-year-old son," said Stefano Esposito, 35, one of the survivors.

People in the quake-wrecked cities criticized the government's handling of the crisis.

"My husband has been helping the rescue workers and he has been taking away bodies with his bare hands," said resident Silvana.

"It is just a nightmare."

Villagers also heaped blame on the government over failure to heed many warning signs of the quake in recent weeks.

"It's a scandal what's happened," resident Maria Francesco told Agence France Presse (AFP).

"For the past three months there have been regular tremors, and they've been getting stronger and stronger!"

The quake was Italy's worst since November 1980 when a tremor measuring 6.5 killed 2,735 people.

Italy is criss-crossed by two fault lines, making it one of Europe's most quake-vulnerable regions, putting the lives of 20 million at risk.

Source: IslamOnline

2009-04-05T23:17:00.000-07:00

Why does Islam forbid lesbianism and homosexuality?

Could you please tell me that why is a homosexuality a sin in islam? I know it’s a great sin but my question is why? I haven't able to find the real reason why? So، if you could can you also tell me that what Allah has says in Quran or in hadith about it. Please let me know as soon as possible.

Praise be to Allaah.

The Muslim should not doubt, even for an instant, that what Allaah has prescribed is wise. He should know that there is great wisdom in what Allaah has commanded and what He has forbidden; it is the straight path and is the only way in which man can be safe and at peace, protecting his honour, his mind and his health, in accordance with the natural disposition (fitrah) with which Allaah has created man.

Some heretics have tried to attack Islam and its rulings; they have denounced divorce and plural marriage and permitted alcohol. Those who look at the state of their societies will see the state of misery which those societies have reached.

When they rejected divorce, murder took its place. When they rejected plural marriage, men started to take mistresses instead. When they allowed alcohol, all kinds of shameful and immoral actions became widespread.

They (gays and lesbians) both go against the natural disposition (fitrah) which Allaah has created in mankind – and also in animals – whereby the male is inclined towards the female, and vice versa.
Whoever goes against that goes against the natural disposition of mankind, the fitrah.

The spread of homosexuality has caused man diseases which neither the east nor the west can deny exist because of them. Even if the only result of this perversion was AIDS – which attacks the immune system in humans – that would be enough.

It also causes the breakup of the family and leads people to give up their work and study because they are preoccupied with these perversions.

Since the prohibition has come from his Lord, the Muslim should not wait until medicine proves that harm befalls the one who does that which Allaah has forbidden. Rather he must believe firmly that Allaah only prescribes that which is good for people, and these modern discoveries should only increase his certainty and confidence in the greatness of Allaah’s wisdom.

Ibn al-Qayyim said:

Both of them – fornication and homosexuality – involve immorality that goes against the wisdom of Allaah’s creation and commandment. For homosexuality involves innumerable evil and harms, and the one to whom it is done would be better off being killed than having this done to him, because after that he will become so evil and so corrupt that there can be no hope of his being reformed, and all good is lost for him, and he will no longer feel any shame before Allaah or before His creation. The semen of the one who did that to him will act as a poison on his body and soul. The scholars differed as to whether the one to whom it is done will ever enter Paradise. There are two opinions which I heard Shaykh al-Islam (may Allaah have mercy on him) narrate.”

(al-Jawaab al-Kaafi, p. 115).

2. Lesbianism means one woman doing to another something like that which a man does to a woman. Homosexuality means having intercourse with males in the back passage. This was the action of the accursed people of the Prophet of Allaah Loot (peace be upon him). In sharee’ah terminology it refers to inserting the tip of the penis into the anus of a male.

What is mentioned concerning these actions in the Qur’aan and Sunnah:

A – Allaah says (interpretation of the meaning):

“And (remember) Loot (Lot), when he said to his people: ‘Do you commit the worst sin such as none preceding you has committed in the ‘Aalameen (mankind and jinn)?

Verily, you practise your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds (by committing great sins)’”

[al-A’raaf 7:80-81]

B – “Verily, We sent against them a violent storm of stones (which destroyed them all), except the family of Loot (Lot), them We saved in the last hour of the night”

[al-Qamar 54:34 – interpretation of the meaning]

C – “And (remember) Loot (Lot), when he said to his people: ‘Do you commit the worst sin such as none preceding you has committed in the ‘Aalameen (mankind and jinn)?”

[al-A’raaf 7:80 – interpretation of the meaning]

And Allaah says (interpretation of the meaning):

“And (remember) Loot (Lot), when he said to his people: ‘You commit Al‑Faahishah (sodomy the worst sin) which none has preceded you in (committing) it in the ‘Aalameen (mankind and jinn)’”

[al-‘Ankaboot 29:28]

D – “And (remember) Loot (Lot), We gave him Hukm (right judgement of the affairs and Prophethood) and (religious) knowledge, and We saved him from the town (folk) who practised Al‑Khabaa’ith (evil, wicked and filthy deeds). Verily, they were a people given to evil, and were Faasiqoon (rebellious, disobedient to Allaah)”

[al-Anbiya’ 21:74 – interpretation of the meaning]

E – “And (remember) Loot (Lot)! When he said to his people, ‘Do you commit Al‑Faahishah (evil, great sin, every kind of unlawful sexual intercourse, sodomy) while you see (one another doing evil without any screen)

Do you practise your lusts on men instead of women? Nay, but you are a people who behave senselessly.’

There was no other answer given by his people except that they said: ‘Drive out the family of Loot (Lot) from your city. Verily, these are men who want to be clean and pure!’

So We saved him and his family, except his wife. We destined her to be of those who remained behind.

And We rained down on them a rain (of stones). So evil was the rain of those who were warned”

[al-Naml 27:54-58 – interpretation of the meaning]

These verses refer to the punishment that befell the people of Loot. With regard to the rulings on them:

F – Allaah says (interpretation of the meaning]:

“And the two persons (man and woman) among you who commit illegal sexual intercourse, hurt them both. And if they repent (promise Allaah that they will never repeat, i.e. commit illegal sexual intercourse and other similar sins) and do righteous good deeds, leave them alone. Surely, Allaah is Ever All-Forgiving (the One Who forgives and accepts repentance), (and He is) Most Merciful”

[al-Nisa’ 4:16]

Ibn Katheer said:

“The words of Allaah ‘And the two persons (man and woman) among you who commit illegal sexual intercourse, hurt them both’ mean, those who commit immoral actions, punish them both. Ibn ‘Abbaas (may Allaah be pleased with him), Sa’eed ibn Jubayr and others said: By condemning them, shaming them and hitting them with shoes. This was the ruling until Allaah abrogated it and replaced it with whipping and stoning. ‘Ikrimah, ‘Ata, al-Hasan and ‘Abd-Allaah ibn Katheer said: This was revealed concerning a man and woman who commit fornication. Al-Saddi said, it was revealed concerning young people before they get married. Mujaahid said: it was revealed concerning two men if they admit it bluntly; a hint is not sufficient – as if he was referring to homosexuality. And Allaah knows best.”

(Tafseer Ibn Katheer, 1/463).

G – It was narrated that Jaabir (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) said: ‘There is nothing I fear for my ummah more than the deed of the people of Loot.’”

(Narrated by al-Tirmidhi, 1457; Ibn Maajah, 2563. This hadeeth was classed as saheeh by Shaykh al-Albaani (may Allaah have mercy on him) in Saheeh al-Jaami’, no. 1552).

H – It was narrated that Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) said: “… cursed is the one who has intercourse with an animal, cursed is the one who does the action of the people of Loot.”

(Narrated by Ahmad, 1878. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, no. 5891).

I – It was narrated that Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever you find doing the deed of the people of Loot, kill the one who does it and the one to whom it is done.”

(Narrated by al-Tirmidhi, 1456; Abu Dawood, 4462; Ibn Maajah, 2561. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, no. 6589).

And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

2009-04-04T10:53:00.001-07:00

Beware of Having The Following Qualities

Allah has described in His Book the qualities that we must avoid if we want to one of His believing servants that He loves:

Disbelief: "But if they turn away, then Allah does not like the disbelievers." (Al 'Imran:32)

Transgression: "And fight in the way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors." (Al-Baqarah:190)

Mischief-making: "And they (ever) strive to make mischief on the earth. And Allah does not like the mischief-makers." (Al- Ma'idah:64)

Oppression: "But whoever forgives and makes reconciliation, his reward is with Allah. Verily, He likes not the oppressors." (Ash-Shoora:40)

Pride and boastfulness: "Verily Allah does not like such as are proud and boastful." (An-Nisa':36)

Betrayal: "And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner." (An-Nisa': 107).

Publicly uttering evil: "Allah does not like that the evil should be uttered in public except by him who has been wronged." (An-Nisa':148)

Extravagance: "Eat and drink but waste not by extravagance, certainly He (Allah) likes not those who waste by extravagance." (Al-A'raf:31)

Taking pride and being ungrateful: "Remember when his people said to him: Do not exult (with riches, being ungrateful to Allah). Verily, Allah likes not those who exult (with riches, being ungrateful to Allah)." (Al- Qasas:76)

2009-04-04T10:53:00.000-07:00

2009-04-02T23:36:00.001-07:00

Reality of this election

2009-03-30T11:30:00.000-07:00

އެއްވެސް ނޫހެއްގައި، ޓީވީ ޗެނަލެއްގައި، ރޯޑިއޯ ޗެނަލެއްގައި، ސައިޓެއްގައި މި ޚަބަރު ނުޖަހަނީ އަނެއްކާ ހުރިހާ ދިވެހިން އެކީ އެކަށްޗަކަށް އާބަސްކިޔައި ބުދު ދީނަށް ވަނީބާ؟

އިތުރަށް ވިދާޅުވޭ

Take care of your baby

2009-03-30T02:18:00.001-07:00

I will quote here a summary of what Imam Ibn Qayyim al-Jawziyyah said, because it includes useful medical information about dealing with newborn infants.

1. The child should be breastfed by someone other than his mother, two or three days after birth. That is better because her milk after that time will be thick and contain different ingredients, unlike the milk of one who has been breastfeeding for a while. All the Arabs pay attention to that, and they give their children to desert women to breastfeed, as the Prophet (peace and blessings of Allaah be upon him) was given to Banu Sa’d to be breastfed among them.

2. They should not be picked up and carried around until they are three months old or more, because they have only recently emerged from their mother’s wombs and their bodies are still weak.

3. They should be given only milk until their teeth appear, because their stomachs are weak and unable to digest food. When the baby’s teeth appear, his stomach has grown strong and is able to be nourished by food. Food should be introduced gradually.

4. When they approach the age where they will begin to speak and one wants to make it easy for them to speak, a little honey and salt should be placed on the infant’s tongue, because they contain substances that will reduce the excessive moisture that prevents speech. When the child begins to speak, one should prompt him to say Laa ilaaha ill-Allaah Muhammad Rasool Allaah.

5. When the time for the teeth to appear comes, the gums should be rubbed every day with butter and ghee.

6. Parents should not get upset when the child cries and yells, because he benefits greatly from that crying. It exercises his limbs, opens his intestines and chest, keeps his brain warm, warms his moods, provokes his energy, creates suitable conditions for expelling waste matter, and helps rid the brain of mucus and other waste.

7. The child should be protected against everything that may scare him of harsh and terrifying noises, frightening scenes and disturbing movements.

8. Complete breastfeeding lasts for two years. This is the right of the child if he needs it and cannot do without it. The Qur’aan confirmed that by adding the word kaamilayn (meaning complete or whole, in the verse “The mothers shall give suck to their children for two whole years” [al-Baqarah 2:233]). If the one who is breastfeeding the child wants to wean him, she should wean him gradually, and not wean him suddenly in one go; rather she should get him used to it slowly because of the harm that may be done by changing the child’s food and habit in one go.

9. It is mistreatment of children to allow them to eat their fill of food, and to eat and drink a lot. One of the most beneficial ways of training them is to give them less than their fill, so that they may digest well and be in good health, there will be less waste in their bodies and their bodies will be healthy, and they will have less sickness because of having less food waste in their bodies.

10. One thing that the child needs most urgently is close attention to his moral well being. He grows up with whatever the one who is raising him gets him used to when he is small. [If it is] resentment, anger, arguments, haste, being easily led by whims and desires, foolishness, hot-temperedness and greed, then it will be difficult for him to change that when he grows up. Hence you will find that most people are deviant in their character, because of the way they were brought up.

11. The child’s guardian should keep him from taking from others because if he gets used to taking, that will become natural for him, and he will grow up as one who takes and not one who gives. If the guardian wants to give something, he should give it by his hand [i.e., give it to the child to give away] so that that he will taste the sweetness of giving.

12. He should keep him away from lying and treachery more than he would keep him away from lethal poison. Once he lets him get the habit of lying and betrayal, he will have corrupted his happiness in this world and in the Hereafter, and deprived him of all goodness.

13. He should keep him away from laziness, idleness, a life of ease and too much rest, and he should force him to do the opposite. He should not let him rest more than is sufficient to restore his energy so that he can do more work, for laziness and idleness bring bad consequences and lead to regret. Yahya ibn Abi Katheer said: Knowledge cannot be attained by letting the body rest.

14. He should get him used to waking up at the end of the night, for that is the time when reward is allocated and prizes are awarded; some will take less and some will take more and some will be deprived. If he gets used to that when he is little, it will be easy for him when he grows up.
End quote. Tuhfat al-Mawdood (194-203).

And Allaah knows best.

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