Dua for Lailatul Qadr

Dua recited on Lailatul Qadr

Allahumma innaka 'affuwwun tuhibbul 'afwa fa'fu 'anni' "

Meaning of the Dua

O Allah You are The One Who pardons greatly, and loves to pardon, so pardon me.

This Dua is taken from the following Hadith

Aisha radhiya Allahu `anha, that she said: “O Messenger of Allah! What if I knew which night Lailatul-Qadr was, then what should I say in it?” He said.- “Say.- (Allahumma innaka ‘affuwwun tuhibbul ‘afwa fa’fu ‘annee.)

“O Allah You are The One Who pardons greatly, and loves to pardon, so pardon me.”. [at-Tirmithi and Ibn Majah with a Sahih Isnad]

Laylat al-Qadr

Laylat al-Qadr

The Prophet Muhammad (Allah bless him and give him peace) said, “Whoever prays on Laylat al-Qadr out of faith and sincerity, shall have all their past sins forgiven.” [Bukhari and Muslim, from Abu Hurayra (Allah be pleased with him)]

The Prophet (Allah bless him & give him peace) also said, “Seek it in the last ten days, on the odd nights.” [Bukhari and Muslim from Abu Sa`id al-Khudri (Allah be pleased with him)]

The scholars affirm that it is the best of nights, [al-Fatawa al-Hindiyya, quoting Mi`raj al-Diraya, 1.216] because of Allah Most High’s words,

“Lo! We revealed it on the Night of Power.
Ah, what will convey unto thee what the Night of Power is!
The Night of Power is better than a thousand months.
The angels and the Spirit [Jibril] descend therein, by the permission of their Lord, will all decrees.
(That night is) Peace until the rising of the dawn.”
(Qur’an, Surat al-Qadr: 97)

Imam Nawawi and others explain that ‘The Night of Power is better than a thousand months,’ means that it is better than a thousand months without it.

Given the tremendousness of this night, it is recommended to seek this night, and to worship Allah in it, with prayer, supplication (du`a), remembrance (dhikr), and other actions. [Ibn Abidin, Radd al-Muhtar, quoting Mi`raj al-Diraya, and Nawawi, al-Majmu`] Because obligatory acts are more beloved to Allah than supererogatory ones, the most important thing for men is to pray both Isha and Fajr at the mosque.

When is it?

There is great difference of opinion about this, because it is of the matters whose certain knowledge has been lifted by Allah Most High from this Ummah, for the wisdom that people strive to seek it:

In general, it is agreed that it is most likely to be in the last ten nights of Ramadan, with the odd nights being more likely. Of the odd nights, the night of the 27th (which is the night before the 27th of Ramadan, for the Islamic day starts with nightfall) is most likely. Imam Shafi`i said that it is most likely to be the 21st, then the 23rd, then the 27th. Imam Nawawi followed the position of Imam Muzani and Imam Ibn Khuzayma that it moves around within the last ten nights. [Nawawi, al-Majmu` Sharh al-Muhadhdhab, 6.488]

However, it could be outside the last ten nights within Ramadan. It may even be outside Ramadan according to both early and late scholars. This has been transmitted from many of the Companions of the Prophet (Allah bless him & give him peace), including Ibn Mas`ud (Allah be pleased with him). It is one of the reported positions of Imam Abu Hanifa, and also of many of the great knowers of Allah, including Ibn Arabi (whose position is quoted by Ibn Abidin with support), Abu’l Hasan al-Shadhili, Sha`rani, and many others.

May Allah give us the success of following in the footsteps of the inheritors of the Prophet (Allah bless him & give him peace), outwardly and inwardly, and may He make us of those whom He loves.

This is one of the many reasons why one should strive to establish the night vigil prayer (tahajjud), daily.

Explanation:

It has been reported that, “Once the last ten [days of Ramadan] started, the Messenger of Allah (blessings and peace be upon him, his family, and companions) used to spend the nights in worship, wake his family, strive, and tighten his belt.” [Bukhari and Muslim] Tighten his belt refers to determination.

The established position of Abu Hanifa and his two main companions, Abu Yusuf and Muhammad ibn al-Hasan (Allah have mercy on them) is that it is specific to Ramadan. Abu Hanifa said that it is not a fixed day but, rather, it moves around in the month. [Ibn Abidin, Radd al-Muhtar, from al-Bahr and al-Kafi] As for the hadiths about it being the night of the 27th, Ibn Abidin mentions that Abu Hanifa explained them as meaning a particular year.

Ibn Abidin quotes Ibn Nujaym’s Bahr al-Ra’iq that this is one transmitted position of Abu Hanifa. Another, mentioned in Qadikhan’s Fatawa al-Khaniyya, one of the most important works for fatwa in the school, is that the famous transmission from Imam Abu Hanifa is that it moves around the entire year; it could be in Ramadan, and it could be in another month.

Ibn Abidin said,

“This is supported by what the Master of the Knowers of Allah Sayyidi Muhyi al-Din Ibn Arabi mentioned in his Futuhat al-Makkiyya,

‘People differed about Laylat al-Qadr. Some said it moves around the entire year. This is my position, for I have seen it in the month of Sha`ban, and in Rabi`, and in Ramadan. I have seen it most, though, in the month of Ramadan, and, specifically, in the last nights. I saw it once in the second third of Ramadan, on an even night, and once on an odd night. Therefore, I am certain that it moves around the entire year, on both odd and even nights.’

And there are many opinions regarding this, which reach 46 different positions.” [Ibn Abidin, Radd al-Muhtar]

This is reported to be the position of Ibn Mas`ud (Allah be pleased with him) and other great Companions. [As mentioned by Bututi in his Kashshaf al-Qina`, and others; for the many narrations from the Companions and Followers about Laylat al-Qadr, see Ibn Abi Shayba’s Musannaf]

Imam al-Nafrawi al-Maliki mentions in his al-Fawakih al-Dawani fi Sharh Risalat Ibn Abi Zayd al-Qayrawani that the position of Imam Malik, Imam Shafi`i and Imam Ahmad, and the majority of the scholars is that Laylat al-Qadr is not a specific night. Rather, it moves around.

Imam Sarakhsi mentions in his Mabsut, a 30-volume masterpiece of Hanafi legal reasoning, proofs, and comparative fiqh that was mainly authored by dictation to students while unjustly imprisoned in a pot well, that the position of most of the Companions (Allah be pleased with him) was that it is on the night of the 27th. (3.127) This understood, others explain, to mean that its most likely night is the night of the 27th of Ramadan. [As in Ruhaybani’s Matalib Uli’n Nuha Sharh Ghayat al-Muntaha 2.225 in Hanbali fiqh]

(source: www.sunnipath.com)

Salaat ul Tasbeeh

Benefits of Salat-Ul-Tasbih

Our Master Prophet Mohammed (Sallallaho Alihiwassallam) said to his uncle (father’s brother) Sayyiduna Abbass (may Allah be pleased with him) Oh uncle shall I not give you Shall I not grant you Shall I not award you Shall I not do mercy on you When you do 10 things Allah will forgive your sins: of the future and of the past; new and old; those you have forgotten and those you did knowingly; big and small; hidden and revealed. Then he (Sallallaho Alihiwassallam) explained the taught the way to pray Salatul Tasbih and then said if you can pray this salah once a day, if you can not pray once a day then every Friday, and even if this is not possible then once a month and even if this is not possible then once a year and even if this is not possible then at least once in a lifetime (Abu’Dawood & Tirimzi)

How to perform Salatul Tasbih?

This salaat (namaz) is offered in four rakat at a time and can be read in any part of the day and night besides Zawal and Sunrise and Sunset makrooh times, keeping in mind the forbidden times for performing Salat (namaaz). But is is preferred before Zuhr (Fatawa Alamgeeri)

The Tasbih to be read in Salaat-Ul-Tasbeeh:
” Subhaan Allahi Wal Hamdulillahi Wa Laa ilaha illal Laahu Wallahu Akbar “

Method:

Goal is to recite above Tasbih 300 times in Four Rakah with the following method.

• In the first rakaat, after reading Sana “Subhaana Kallahumma…”, read the above tasbih 15 times.
• Now recite Aaoz “Aoozubillah…”, Bismillah “Bismillah…”, Then read sura Fatiha and a Surah or minimum of three small Ayayhs then read the tasbih 10 times again.
• Go to ruku saying Takbeer (Allah Hoo Akbar), after reciting “Subhaana Rabbiyal Azeem” minimum of three times read the tasbih 10 times in Ruku.
• Saying “Samee Allahu Liman Hamidah Rabbana Lakal Hamdh” get up from ruku to qiyam position. Now read the tasbih 10 times.
• Go to Sajdah saying Takbeer (Allah Hoo Akbar) and after reciting “Subhaana Rabbiyal A’la” minimum of three times read the tasbih 10 times in Sajdah.
• Now go after first Sajdah go to Jalsa (sitting position) saying Takbeer (Allah Hoo Akbar). Sitting in Jalsa read tasbih 10 times.
• Go to sajda again saying Takbeer (Allah Hoo Akbar) and after reciting “Subhaana Rabbiyal A’la” minimum of three times read the tasbih 10 times in Sajdah again.
• Get up to begin 2nd rakat saying Takbeer (Allah Hoo Akbar).Do rakah #2 in same fashion, but before reading Bismillah “Bismillah…”, and Surah Fatiha, read the tasbih 15 times.
• Follow the rest as you did in first Rakat.
• After second Sajdah of Second Rakat sit in Qaidah Oola (first sitting) read Attahiyat, Durood and Dua then get up for 3rd rakaat without saying Salam.Begin third Rakat, just like the first Rakat, with Sana “Subhaana Kallahumma…”, read the above tasbih 15 times.
• Follow the rest as you did in first Rakat untill you sit for Qaidah Akihra (last sitting) after second sajdah of fourth Rakah.In Qaidah Akihra Attahiyat, Durood, Dua finish Salah with Salam.

Special notes for Salat-Ul-Tasbih:

1. Do not count loudly. It will break Salah
2. Do not count on fingers or by holding a Bead Tasbih in hand. It is Makruh.
3. You may count by pressing the fingers as a reminder. For example if you are in Ruku. You me press pinky of your right hand first for the first count, then the finger next to it for second count, then the middle finger for third count, following this method untill you reach the pinky of left hand will give you an exact count of ten. Use the same method in Qayam, Sajdah and Jalsa.
4. If missed a count then make it up in the next posture. For example if forgot to recite Tasbih after Surah in Qayam. Then you may recite Tasbish 20 times instead of 10 in Rukuh after “Subhaana Rabbiyal Azeem”. Missed Tasbih cannot be recited in Qayam after ruku and Jalsa between Sajdah. If you missed the Tasbih in Ruku then recite 20 in the first Sajdah instead of the Qayam after rukuh. Similarly if missed the Tasbih in first Sajdah then do not make it up in Jalsa. Instead recite missed tasbih in the second Sajdah. If Tasbih has been missed in last sajdah of second or fourth Rakah then you can recite the missed ones before Attahiyat in Qaidah.
5. If you miss a wajib in Salah and have to do Sajdah Sahaw. You dont have to recite Tasbih in Sajdah sahoo, since the 300 count has been estalished. But if you had missed Tasbih in any of the postures and remeber it now. Then you may recite the missed Tasbih in Sajdah Sahaw now.
6. It is preferable to recite after Surah Fatiha Sura Takathuur in the first raka’, Surah Wal A’sr in the second raka’, Surah Kaferoon (qul ya aiyuhal Kafiroon) in the third and Surah Akhlas (Qul hu Allah-hu ahd) in the fourth raka’. If one does not remember this surah they can recite the ones they prefer.

May Allah accept this dua’ (supplication) for the sake of the trustworthy PROPHET MOHAMMED (Allah’s Grace & Peace be upon him)

Hell Breathes

Bukhari: Volume 4, Book 54, Number 482:

Narrated Abu Huraira: Allah's Apostle said,

"The (Hell) Fire complained to its Lord saying, 'O my Lord! My different parts eat up each other.' So, He allowed it to take two breaths, one in the winter and the other in summer, and this is the reason for the severe heat and the bitter cold you find (in weather)."

Differences of Opinion and Adhab

Maintaining good relations whilst having differences of opinion

"And if your Lord had willed, He could have made mankind one community, but they will not cease to differ. Except whom your Lord has given mercy..." (Surah Hud:118-119)

It is only natural for humans to have difference of opinion. As Muslims it is our duty to spread the Deen, and to advise one another. However, as there is permissibility for us to hold difference of opinion in some vague areas, when we are advised by our Muslim brother / sister there are numerous views flying around. As a result of these many Muslims have formed groups (involving people following one opinion).

Many have the view that forming more groups will divide the ummah, however, a Muslim should not doubt the niyaa' (intention) of anther Muslim. In terms of forming groups, Muslims should not doubt one another and accuse one another of splitting the ummah due to a difference of opinion.

The reasons for a difference of opinion are few. When the Prophet (peace and blessings of Allah be upon him) died and the Sahaabah spread out to various regions to teach the people Islam, there appeared some differences with regard to some matters of fiqh which arose at different times and in different places. These differences were due to a number of reasons, which we will sum up here from the words of the scholars:

1. The evidence had not reached the one who held a different opinion, and he made a mistake in forming his opinion.
2. The hadeeth had reached the scholar, but he did not regard the transmitter as trustworthy, and he thought that it went against something that was stronger, so he followed that which he thought was stronger than it.
3. The hadeeth had reached him but he forgot it.
4. The hadeeth had reached him but he understood it in a way other than the intended meaning.
5. The hadeeth reached him but it was abrogated, and he did not know the abrogating text.
6. He thought that it contradicted something that was stronger than it, whether that was a text or scholarly consensus (ijmaa')
7. The scholar used a weak hadeeth as the basis for his ruling, or he derived the ruling by means of weak arguments.

Many Muslims will discuss with one another not for the sake of gaining knowledge and / or passing on knowledge in the Deen. However some people will only try to force their view /opinion upon others. The danger of not knowing the acceptance of difference of opinion in Islaam is dangerous as a Muslim can start to assume only they are correct and everyone else is wrong.

May Allah, subhanahu wata'aala, bless Al-Imaam Ash-Shaafi'ee who said: 'My view is correct and may be erroneous and someone else's view [on the same issue] is erroneous and may be correct.'

The difference in the way of thinking and understand is natural, and mainly occurs due to the many diverse characters there are. There is approval of difference of opinion in some areas which have not bee clearly explained in the Qur'an and Sunnah when based on Ijtihaad. Difference of opinion in Allah's Names and Attributes and the Qur'an should not be tolerated.

If the individual's aim for telling others of his opinion is to spread the truth then inshaAllah this individual will be rewarded for his actions and intentions. Discussions should be made for the sake of spreading the truth, not to improve an individual's status in society and maintaining one's reputation of being correct or knowledgable.

Abud-Darda'a relates that the Prophet (SAWS) said: 'There is nothing that will be heavier in the Believer's scales on the Day of Judgement than good character. Indeed Allah hates the wicked and the ill-mouthed person.' [Abu Dawood]

Ibn Taymiyyah, rahimahu Allah, said: "Disputes are often over a small aspect of the issue rather than its overall aspects." [Iqtidaa'us-siraat (1/149)]

Muslims should accept it is a valid argument for a Muslim to turn around and say 'I follow a difference of opinion therefore I do things in such and such area differently'. However, we should be able to back up our opinion evidences from the Sharah (i.e. ayahs, hadith, ijma as sahabah and qiyas) as we should not be following a blind faith. If we were not to know evidence then a Muslim should not be afraid to listen to the other opinion with an open mind. As in most cases with areas which have a difference of opinion, many scholars do not say one way is haraam and the other way is better to follow. When discussing areas of dispute, we should be willing to learn and sincere in our actions and niyaa's.

Al-Imaam Ash-Shaafi'ee said: 'By Allah, subhanahu wata'aala, I am not too concerned whether the truth comes out from myself or from my adversary.'

We as Muslims should be willing to submit to the truth, even if it means sacrificing our own status / image.

If views are to be accepted, then the debate should be conducted with etiquette. Allah, subhanahu wata'aala, has ordered us to talk to 'the People of the Scriptures' with kindness. Our brothers in belief are more worthy of this kindness than 'the People of Scriptures'.

Allah, subhanahu wata'aala, reproached Daawood, 'alayhe as-salaam, for the judgment he passed on the two disputing parties before he had even heard and verified the other party's evidence. Allah, subhanahu wata'aala, also said: "O you who believe! If a rebellious evil person comes to you with news, verify it, lest you harm people in ignorance and afterwards you become regretful to what you have done." [Al-Hujuraat: 6]

Along with having a sensible discussion with fellow Muslims, we should always give others the benefit of the doubt.

May Allah, subhanahu wata'aala, bless Al-Imaam Ash-Shaafi'ee who said: 'My view is correct and may be erroneous and someone else's view [on the same issue] is erroneous and may be correct.'

Do not be afraid to enjoin the good and forbid the evil for the sake of Allah, or pointing out wrong because for the sake of not arguing (as long as it is carried out with hikmah).

"Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma`ruf (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.'' (3:104)

For the Muslim who had studied shari'ah and learned its basic principles, they are able to follow that which they think is right and ignore what they think is wrong. These Muslims are able to distinguish between right and wrong in regards to the different scholarly opinions.

However, for those of us who are not qualified enough to know what is safe to ignore and what is safe to follow, we must follow the fatwa of a trustworthy scholar. If at a later time this individual finds another opinion by a more knowledgeable scholar then he is allowed to change his / her opinion on the subject matter.

The main thing we must remember at all times, when discussing or learning from others is that our niyaa must be clear and that we must be gaining knowledge for the sake of Allah and spreading the truth for the sake of Allah. Our feelings must not get in the way of the truth.

Dua' at Iftaar

Once Musa (AS) asked Allah Subhana wa Ta'ala: "O Allah! You have granted me the honor and privilege of talking to you directly. Have you given this privilege to any other person?"

Allah Subhanahu Wa Ta'ala replied, "O Musa! During the last period I am going to send an Ummah, who will be the Ummah of Muhammad (SAW) with dry lips, parched tongues, emaciated body with eyes sunken deep into their sockets, with livers dry and Stomachs suffering the pangs of hunger.

They will call out to me (in du'aa) they will be much closer to me than you O Musa!

While you speak to me there are 70,000 veils between you and me but at the time of Iftaar there will not be a single veil between me and the fasting Ummah of Muhammad (SAW). O Musa! I have taken upon myself the responsibility that at the time of Iftaar I will never refuse the du'aa of a fasting person!"

SUBHANALLAH...May Allah Subhanahu Wa Ta'ala accept our humble effort of asking for Forgivness from Him and multiply our rewards...AMEEN

Conditions of Tawheed

THE CONDITIONS OF TAWHEED

The Deen of Islam is encompassed by three:

1. At Tawheed
2. Al Shari'ah (known as Al Khilafah)
3. Al Jihad

Muslims do not consider Islam to be something secondary in our lives, rather we believe it to be central to all of our actions and beliefs, Abdullah Ibn Abbas (ra) said:

"The Deen is what you believe in (Tawheed), act upon (Shari'ah) and die for (Jihad)"

So Tawheed is essential, but what is Al Tawheed? and how do we prevent ourselves from falling into shirk?

------------------------------------------------------------------------------------------------

AL TAWHEED
Al Tawheed is to worship Allah (swt) exclusively. However Allah is not something that we can define ourselves, Allah (swt) has certain attributes, and we must attribute them to him exclusively, we do not know anything about Allah (swt) more than he has informed us about Himself.

AL SHART AL TAWHEED
The Conditions of Tawheed

There are 7 conditions of Tawheed, without them our Tawheed is incomplete and void:

1. AL ILM Knowledge about the Kalimah
2. AL YAQEEN Certainty
3. AL QUBOUL Acceptance
4. AL INQIYAAD Submission
5. AL SIDEQ Belief
6. AL IKHLAAS Sincerity
7. AL MAHABBAH Love
   

1- AL ILM Knowledge
You cannot worship Allah (swt) exclusively if you do not know his attributes. If you do not know his attributes; you will become Mushrik knowingly or unknowingly.

Allah (swt) said: "So know that Laa ilaha illAllah, and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allah knows well your moving about, and your place of rest." [Muhammad (47): 19]

We cannot accept someone to have Tawheed if he does not have knowledge of Allah (swt).
The Prophet (saw) said:"Whosoever dies with the knowledge of "Laa ilaha illa Allah" is in Jannah" [Muslim]

You cannot negate all gods and accept "Allah" alone if you do not know what "Allah" is.

Allah (swt) said: "This (Qur'an) is a message for mankind, in order that they may be warned thereby, and that they may know that he is the only one ilaah - and that men of understanding may take heed." [Ibrahim (14): 52]

Allah (swt) said: "And those whom they invoke instead of him have no power of intercession - except for those who bear witness to the truth knowingly, and they know (about tawheed)." [Zukhruf (43): 86]

So Knowledge about the kalima, laa ilaha illallah is essential.

2- AL YAQEEN Certainty
After you establish knowledge, you must have certainty, and believe in the kalima with certainty.

Allah (swt) said: "The believers are those who believe in Allah (swt) and his Messenger (saw) and after that they have no uncertainty, and fights with their wealth and their bodies in the way of Allah (swt)" [Hujurat (49): 15]

The Prophet (saw) said: "Whoever said "ash hadu an Laa ilaha illa Allah wa ashadu anni rasulullah" and no servant when he meets Allah then (on the day of judgement) with certainty, he will enter Jannah" [Muslim]

3- AL QUBOUL Acceptance
You must then accept it completely and verbally, you must declare the shahadah, a non-Muslim cannot become Muslim before making this declaration even if he believes with certainty in Islam.

Allah (swt) said: "And whenever we used to say to them, there is only one god, and they used to know with certainty but they used to have takabbur (Arrogance) and reject it" [37: 35]

4- AL INQIYAAD Submission
You must submit to Allah's names and attribute exclusively in your sayings and your actions
Allah (swt) said: "By your lord, they are not believers until they refer to you (Muhammad (saw)) in all of their affairs, then they should not find any disagreement therein, and they must submit fully." [4: 65]

Allah (swt) said: "There is no compulsion in the deen, the right path has become distinct from the wrong path, whoever rejects taghout, and believes in Allah, he has got a firm hold of the most trustworthy handhold that will never break, and Allah is the All hearing, all knowing." [2: 256]

Allah (swt) said: "Verily, the rule is for none but Allah" [12: 40]

5- AL SIDEQ Belief
Belief/Conviction in the heart.

You must accept it completely and verbally, ...And then you must submit to Allah's names and attribute exclusively in your sayings and your actions ...And then have Conviction in the heart.

The Prophet (saw) said: "Whosoever says "Laa ilaha illa Allah Muhammadun rasulullah" and believes in it will enter paradise" [Musnad Imam Ahmad]

The Prophet (saw) said: "Anybody who testifies that "Laa ilaha illa Allah wa Muhammadun rasulullah", believing it in his heart, Allah will forbid hellfire from him" [Bukhari & Muslim]

Allah (swt) said: "When the hypocrites come to you, they say "We testify that you are the Messenger of Allah" and Allah testifies that you are indeed the Messenger, But Allah (swt) testifies that they are liars indeed." [Munafiqun (63): 1]

Allah (swt) said:"And from mankind are some who say: we believe in Allah and the last day" while in fact they believe not" [2: 8]

Allah (swt) said: "So if they believe as you believe they are indeed on the right path; but if they turn back it is they who are in opposition; but Allah will suffice thee as against them and He is the All-Hearing the All- Knowing." [2: 137]


6- AL IKHLAAS Sincerity
Allah (swt) said: "And they have been order to submit to Tawheed, sincerely for Allah (swt) …" [Bayyinah: 5]

The Prophet (saw) said: "Whosoever says "Laa ilaha illa Allah Muhammadun rasulullah" … Allah has forbid upon him the hellfire, whoever seeks sincerely for the sake of Allah"

The Prophet (saw) said: "The most happy people on the day of judgement, who will enjoy my intercession, will be the one who says "Laa ilaha illa Allah Muhammadun rasulullah" sincerely from his heart." [Bukhari]


7- AL MAHABBAH Love
Allah (swt) said: "Some people will take instead of Allah, any equivalent. They love them like they love Allah, but the believers they love Allah most. If only those who do wrong could see the torment, that all power belongs to Allah (swt) and that Allah is severe in punishment" [2: 165]
The Prophet (saw) said:"The most powerful knot of imaan is to love for the sake of Allah (swt) and to hate for the sake of Allah (swt) …" [Bukhari]

Allah (swt) said: "Allah does not forbid you to deal justly and give them their rights (not "kindly") with those who fought not against you on account of your religion nor drove you out of your homes. Verily Allah loves those who deal with equity and justice. It is only those who fight against you on account of your religion and have driven you out of your homes, and helped to drive you out, that Allah forbids you to befriend them. And whosoever will befriend them, then such are the zalimun." [Mumtahanah (60): 8-9]

It is shirk to love anybody WITH Allah (swt). We must love Allah Exclusively.

Ramadan Fever

RaMaDan FeVeR!

The heat is on! Once a year a dramatic change occurs in the Muslim community. Once a year Icky baby and the Sams becomes Iqbal and Sameera. Off come the baggy jeans, the Nike 180's and the Raiders cap. On come the yellow Shalwar Kameez (clothes most Pakistanis wear), the brylcreamed hairstyle which glues on that terribly uncool Towpee (cap) and in comes the miswak in the top pocket, making you look like something like "Karachi cops".

It's during this HOLY month of Ramadan that we ditch the daytime raves and the frequent visit to the library (and we don't mean for the reference section) and begin to act it out. Icky baby becomes temporarily religious.

It's a sort of spooky feeling. The Mosques are full and you feel good. Good cos' you've done your bit for the year. One by one you scratch the days from your Ramadan timetable that your dad brought back from the Mosque-and then-thank crunchie it's Eid.

Eid Mubarak!
The Mosques again becomes museums for the old and for those deprived "ACHA BACHA"- a good baby. The crease-free shalwar kameez comes off and comes the baggy jeans, whilst the libraries reopen for "business as usual". Just 11 more months of "freedom" to go before the smelly breath season come back with vengeance.

Year after year it goes on, almost as a ritual. You know it's rough. Yet Allah (swt) is Al-Rahman and Al-Raheem as we are told by our parents (who probably also have gone through this). And anyway religion is for the old men in the mosques- with smelly breaths, and beards that sweep the floor everytime they walk from one end of the mosque to the other.

Religion is for those "fundies"(fundamentalists) at school/college, the "weirdoes" who only talk to the opposite sex about the benefits of the Khilafah ruling system or the fallacies of Western ideology such as Capitalism and Marxist Philosophy. (I.e. try saying that in one breath!).

The Game
So you go around playing this game. It's like an endless spiral. You think you're a rebel or tough-yet you're just one of the pack- a zombie, conforming to master-plan, when you turn 40s you grow your beard and take your seat in front row of the mosque, invest in a miswak, pack your bags for Hajj, and then everything is gonna be safe! - Well no! It doesn't quite work like that. The million-dollar question is will you ever turn 40?

Game Over!!!
Suppose you die. Just suppose you snuff it before you turn 40? What then? It could severely damage that master plan of yours. Alright, the chances may look slim yet the stakes are high. Nobody knows when he or she is going to die. Just suppose you're locked up in a room and there's no way out. Just suppose there's a time bomb-ticket away in this room. Now if this bomb has "6 days" on it you would probably turn "fundy" and spend all six days reading namaz (salah).

Just suppose the bomb had a "?" on it? What then? That's exactly how life is!!! A ticking-bomb with a "?" on it, you never know when it's gonna blow-up. Wherever you are, death will find you. Even if you are in tower built up strong and high!" (Translation of the meaning of the Qur’an) 30 days or a lifetime? And anyway, even if you do go along with this "dodgy" game, don't you think your Creator will know your intention? Many people have sussed out Islam as a blind faith or and emotional/spiritual/spooky belief which leaves you a contemplating rationally about the meanings of life. Where did you come from? Why are we here? Or the question that puts a dampener on all raves, " what's going to happen to us when we die?"

Islam asks you to answer these vital questions and come to a conclusion, the correct one. Islam doesn't rely on the dodgy culture we are brought up with either from your parents or from the Molvi-Saab (imam). Islam is far from being a "religion" as it is often coined in the media.
Islam is a complete system of life- with solutions to all our problems be it for Muslims or non-Muslims. Check out Islam for yourself and free yourself from this shallow zombie-like culture. Before your credits run out!

Word out!
There is no Life or Dignity without Islam either here or in the here after. "O you who believe! Obey Allah and His Messenger (SAW), and turn not away from his Messenger Muhammad (SAW) while you are hearing. 8:20

Hadith: Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said: "Ramadan has come to you --a blessed month. Allah has made obligatory upon you it's fasting. In it (i.e. the month of Ramadan), the gates of heaven are open, the gates of the Hellfire are closed and the evil devils are chained. To Allah SWT belongs a night in it, which is better than a thousand months. Whosoever is prevented from its good (blessings), then he has been deprived (of something really special.)" (Collected by Ahmad and An-Nasai)

This Hadith is a glad tiding to the righteous servants of Allah, of the coming of the blessed month of Ramadan. The Prophet (peace be upon him) informed his companions of its coming and it was not just a simple relaying of news! Rather, his intent was to give them the glad tidings of a magnificent time of the year, so that the righteous people who are quick to do deeds can give it, its due estimate. This is because the Prophet (peace be upon him) explained in it (i.e. the Hadith) what Allah SWT has prepared for His servants from the ways towards gaining forgiveness- and there are many ways! So whosoever has forgiveness escape from him/her during the month of Ramadan, then he/she has been deprived with the utmost deprivation.

[Compiled from the article, "Spreading the Good News of Ramadan" by Abdullah Ibn Saalih Al-Fawzaan. Source: Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 13-15)]

Let us welcome this year's Ramadan with good actions and the intention to change ourselves.

Madinah 

Why the Jilbaab?

The Mention of Jilbab in Primary Muslim Religious Sources

The authority of the requirement for women to wear the jilbab is the Qur'an itself. In the chapter of al-Ahzab (The Confederates) the following verse instructs Prophet Muhammad:

"O Prophet! Say to your wives and your daughters and the women of the faithful to draw their jalabib (pl. of jilbab) close around them; that is better that they will be recognized and not annoyed. And God is ever Forgiving, Gentle."[1]

The divine wisdom for instructing women to wear the jilbab mentioned in the above verse is so that women be modestly attired and not be subject to the irreverent insults of the unscrupulous.

The obligation of jilbab is also derived from the Sunnah of Muhammad (peace and blessings be upon him), which is the second primary source of law for Muslims.

Narrated Umm Atiyya: We were ordered to bring out our menstruating women and screened women to the religious gatherings and invocation of the Muslims on the two Eid festivals. These menstruating women were to keep away from the musalla. A woman asked, "O Messenger of Allah! What about one who does not have a jilbab?" He said, "Let her borrow the jilbab of her companion."[2]

The above understanding was practised by women at the time of the revelation of the above verse as the following reports indicate:

Narrated Umm Salama, (A wife of the Prophet): When the verse, "That they should draw their jalabib close around them" was revealed, the women of Ansar (inhabitants of Madinah) came out as if they had crows over their heads by wearing jalabib."[3]

Narrated Aisha (Another wife of the Prophet): The wife of Rifa'a al-Qurazi came to Allah's Messenger while I was sitting...and she was showing the fringe of her jilbab.[4]

[1]Surah-al-Ahzab [33:59]
[2]Sahih Bukhari Book 8/347
[3]Sunan Abu Dawud 32/4090
[4]Sahih Bukhari Book 72/684

(source of above text: http://www.hizb.org.uk/opinions/index.php?id=3093)

Khimaar & Jilbaab

Khimaar & Jilbaab

What Is The Hijaab?
The hijaab is an inner and outer cover of oneself. It doesn’t just mean to cover your hair so that others see you as a ‘Hijaabi’ – it doesn’t mean you are showing off to other people. The Arabic meaning of Hijaab is to cover oneself.

The term hijaab not only includes dressing and covering the body, but methods of behaviour before members of the same and / or opposite gender. Promoting privacy for females and prohibiting loose intermingling between males and females (i.e. free-mixing), and thereby encouraging modesty, decency, chastity and above all, respect and worship of Allah.

In other words, the meaning of hijaab is to have your whole outlook (the way you cover yourself in front of others) and your whole personality (your behaviour towards others) – both in accordance with Islaam. Some people don’t realise this when they start wearing the hijaab. Some people don’t realise that along with changing their appearance, they must also change the way they behave, act, speak and manners in front of other people. Some people continue to act the same un-Islamic way as before wearing the hijaab. This doesn’t portray a good Islamic image when other people see a hijaabi behaving like this. In fact this behaviour brings the decent Islamic image down.

We should all understand that the hijaab is fard (i.e. compulsory) upon all Muslim women. The hijaab becomes fard upon a person when she has reached maturity (i.e. once she has started her periods).

“…If the woman reaches the age of puberty, no part of her body should be seen but this – and he (saw) pointed to his face and hands.”
HADEETH

The evidence telling us that we, the believing woman, should cover ourselves is the following ayah.

Surah-al-Ahzab [33:59]
“O Prophet (saw)! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah (swt) is Ghafoor, Raheem.”

As I mentioned earlier the hijaab can be split into two types:
- The inner
- And the outer

Conditions Of The Outer Hijaab
The dress worn in public must cover the entire body except what has been specifically excluded; based upon evidences from the Qur’an and Sunnah.

There are four main requirements with the hijaab:

1) Extent of covering
The clothing should cover the whole body except for the areas specially exempted.

Surah-an-Nur [24:30-31]
“Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah (swt) is well acquainted with all that they do.
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands fathers, their sons, their husbands sons, their brothers or brothers sons, or their sisters sons, or their women, or the slaves whom their right hand possess, or males servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you believer! Turn all towards Allah (swt) that you may attain bliss.”

In the ayah mentioned above, the word zeenah literally means “adornments”, and includes both:
(a) That which Allah (swt) has adorned (i.e. the woman’s natural and / or physical beauty)
(b) That with which they adorn themselves (i.e. jewellery, eye shadow, attractive clothing, hand dye, etc)

The majority of scholars say that the face & hand appear naturally therefore these do not need to be covered. The evidence for this is the following hadeeth:

Abu Dawood narrated that ‘Aishah (ra) said: “Asmaa’ the daughter of Abu Bakr (ra) came to see the Messenger of Allah (saw) wearing a thin dress; so Allah’s Messenger (saw) turned away from her and said: ‘O Asmaa’, once a woman reaches the age of menstruation, no part of her body should be seen but this – and he pointed to his face and hands.”

Therefore, by looking at the above evidences, what needs to be covered is:
- Everything but the hands and face
- The khimaar (head scarf) needs to cover the hair, neck, ears and chest

The ayah of Surah-an-Nur lists in detail those with whom a woman is permitted to be more at ease with (i.e. mehram). The ayah from Surah-al-Ahzab orders Muslim women to draw their outer garments about themselves when they go out. Abu Dawood related that ‘Aisha (ra) said: “After this ayah was revealed the women of the Ansar appeared like crows.” (This was because of the colour and shape of the cloaks they wore.)

Hence, a Muslim woman must wear an outer garment or cloak whenever she goes out in public. Slight differences have arisen amongst scholars concerning the precise meaning of “…except that which is apparent…” from Surah-an-Nur which according to Ibn ‘Abaas (ra) includes “the face, the two hands, and rings.” This view is shared by Ibn ‘Umar, ‘Ata’a. and others from the Tabi’een.

2) Looseness
The clothing (dress) must be loose enough so as not to show or imitate the shape of your body. The clothing should not show the natural beauty (zeenah) of a woman’s body – i.e. the bust line, waist, buttocks, back and thighs. The reason for wearing the type of garment (i.e. wide and loose fitting) is to eliminate the lure and beauty of her body from the eye of the beholder.

Skin tight body suits, etc may conceal the skin colour, yet they display the size and shape of the limbs and body. The following hadeeth proves this point clearly:

Usamah ibn Zaid said: “Allah’s Messenger (saw) 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 (saw) asked me: ‘Why didn’t you wear the Coptic cloth?’ I replied: ‘I gave it to my wife.’ The Prophet (saw) 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-Bayhaqi, and Al-Haakim]

3) Thickness of Material
The dress should be thick and opaque so as not to display the colour of the skin it covers, and the shape of the body that it hides.

The purpose of the jilbaab is to hide the Muslim woman’s body; therefore the Khimaar and Jilbaab cannot be transparent.

Abu Dawood narrated that ‘Aishah (ra) said: “Asmaa’ the daughter of Abu Bakr (ra) came to see the Messenger of Allah (saw) wearing a thin dress; so Allah’s Messenger (saw) turned away from her and said: ‘O Asmaa’, once a woman reaches the age of menstruation, no part of her body should be seen but this – and he pointed to his face and hands.”

Delicate or transparent clothing does not constitute a proper covering. The Sahabah were very stern on this and regarded scanty clothing in public an indicator of a woman’s lack of belief.

Al-Qurtabi reports a narration from ‘Aishah (ra) that some woman from Banu Tamim came to see her wearing transparent clothing. ‘Aishah (ra) said to them: “If you are believing women, these are not the clothes of believing women.” He also reports that a bride came to see her wearing sheer, transparent khimaar, whereupon ‘Aishah (ra) said: “A woman who wears such clothing does not believe in Surah-an-Nur.”

Moreover, the following hadeeth makes this point graphically clear. Allah’s Messenger (saw) said: “There will be in the last of my Ummah (nation of believers), scantily dresses women, the hair on the top of their heads like a camel’s hump. Curse them, for verily they are cursed.”

In another version he (saw) said: “…scantily dressed women, who go astray and make others go astray; they will not enter Paradise nor smell its fragrance, although it can be smelled from afar.” [At-Tabarani and Sahih Muslim]

4) Overall Appearance
The clothing should not be such that it attracts the attention of men towards the woman’s beauty. It is clearly stated in the Qur’an that the purpose of the hijaab is to hide the seenah (beauty) of the woman; it cannot enhance the beauty of the woman.

How can the dress hide the seenah if it is designed in such a way as to attract the attention of men?

The garment cannot contain bright colours, bold designs or shiny and reflective material that draw men’s attention to the wearer. Iman Adh-Dhahabi says in his book Kitaab Al-Kaba’ir (The Book of Major Sins): “Amongst the deeds which a woman is cursed for are displaying the adornments she wears, wearing perfume when she goes out, and wearing colourful clothes…” Hence, the Muslim woman is encouraged to wear muted colours and to avoid bright designs, patterns and colours.

Surah-Al-Ahzab [33:32]
“O wives of the Prophet! You are not like any other women; if you fear (Allah), then do not be too pleasant of speech, lest one in whose heart is a disease should feel desire (for you).”

The reason for the revelation of this verse is not the fear of distrust nor misbehaviour on the part of the woman, but rather to prevent them from speaking invitingly, walking seductively, or dressing revealingly so as to arouse sexual desire in the heart of lecherous and evil men. Seductive dressing and enticing speech are the characteristics of ill-intentioned women, not Muslims.

Al-Qurtabi mentions that Mujahid (ra) said: “Women (before the advent of Islaam) used to walk about (alluringly) among men.”

Qatadah (ra) said: “They used to walk in a sensuous and seductive manner.”

Maqatil (ra) said: “The women used to wear an untied cloth on their heads, while provocatively toying with their necklaces, earrings, and other ornamental jewellery.”

Allah has commanded women not to display their beauty, meaning both natural and acquired beauty.

Allah commands the believing woman thus in Surah-Al-Ahzab [33:33]:
“…and do not make a display of yourselves like the displaying of the ignorance of long ago…”

Conditions Of The Inner Hijaab
Surah-Al-Ahzab [33:32-33]
“O Consorts of the Prophet (saw)! Ye are not like any of the (other) women: If ye do fear (Allah). Be not too complaisant of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just.”

It is very important how we act towards other, including how we act towards people of the opposite gender. In the ayah it is mentioned ‘be not soft in speech’. By this it means that when you are talking to a man you should not sweeten your voice and thus make it sound more attractive, as this is a form of attaining attention. When speaking to a person of the opposite gender (if necessary) you should speak the one tone and in a suitable manner. If is forbidden for a female to have a male companion as Allah (swt) has forbidden this, therefore we (the Muslim woman) should not speak to men unless totally necessary.

The way you speak is very important. You should not raise your voice or shout. The language that you use (the same goes for men) should not be like the Kufar, it should be of the language that the Prophet (saw) and his companions used. In other words, a person shouldn’t swear, curse or anything similar to this, as this is what the Kufar does. A person should speak in a nice gentle manner, using the words of the Prophet (saw); like bismillah, subhan’Allah, alhumdulilah, masha’Allah, etc.

As stated in the ayahs above, both men and women must lower their gaze. If is not only ruling for women, but also for men. The woman should have ‘Haya, this is to have shame and modesty, she shouldn’t be loud and cause others to look at her (i.e. attract attention).

To finish off:
The Western concept of freedom calls you to abandon your obedience to Allah (swt), only to become enslaved by the greed and the desires of man. When you look to the Western woman, it is clear to see her misery and inferior position in society, which has resulted from the capitalist ideas of freedom. This type of Kufr should be rejected. When a Muslim woman covers herself with the Khimaar and Jilbaab, it is only for the sake of Allah (swt) and not because you have personal freedom of choice. Do not seek to pollute the pure reason for following the order of Allah (swt) as He (swt) says:

Surah-al-Ahzab [33:36]
“It is not fitting for a believer, man or woman, when a matter has been decided by Allah (swt) and His Apostle, to have any opinion about either decision: if one disobeys Allah (swt) and His Apostle, he is indeed on a clearly wrong path.”

Surah-al-Furqan [25:43]
“Have you (oh Muhammed) seen him who has taken his ilah (god) his own desire? Would you then be a wakil (disposer of his affairs) over him? Or do you thing that most of them hear or understand? They are only like cattle; nay, they are even further astray from the Path.”

Hijaab Ayah

Surah al-Ahzab ayah 59 (33:59) says:

Ya ayyuha an-Nabiyy qul li azwajika wa banatika wa nisa al-mu'minin yudnina alayhinna min jalabib hinna; dhalika adna an yu'rafna fa laa yu'dhayn. Wa kana Allahu Ghafur Rahim

O Prophet! Say to your wives and your daughters and the women of the faithful to draw their JALABIB close around them; that is better that they will be recognized and not annoyed. And God is ever Forgiving, Gentle.