ALLAH KAB
KHUSH HOTA HAI .
Hazrat Moosa (A.S) ne ek
martaba
ALLAH Paak se
puchha,
Aye ALLAH Jab tu khush
hota hai to
kya karta
hai?
ALLAH ne frmaya main uss
din
barish
barsata
hun!
Hazrat Moosa (A.S) ne phir
puchha,Aye ALLAH jab tu
ziada khush hota hai to kya
krta
hai?
ALLAH ne farmya mei uss
din
betiyan
paida
krta hun!
Hazrat Moosa(A.S) ne phir
puchha
Aye ALLAH jab tu sab
se ziada khush hota he to
kya krta
hai?
ALLAH ne farmya uss din
main
logon
k ghar
mehman bhejta hun...
(Subhan ALLAH).
By war4u
27 Feb 2015
Jab ALLAH khush hota hai
10 Gunah Gaar Auratain RAB Ke Azab Se Nahin Bach Saktein
10 Gunah Gaar Auratain RAB Ke Azab Se Nahin Bach Saktein
1. Be Parda
2. Teez Zuban Wali
3. Har Waqt Maut Maangne Wali
4. Deeen Ka Mazaq Udane Wali
5. Chughal Khor
6. Ehsan Jatane Wali
7. Shohar Ki Nafarman
8. Gheebat Karny Wali
9. Baal Khol Kar Chalne Wali
10. Bila Zaroorat Ghar Se Nikalny Wali by war4u
BANKING IN ISLAM
'Banking in islam'
aaj puri dunia ki economy banking pr depnd h or
banking ka base intrest hai ...means ek bank
apne consumer s paisa 1% pr paise collect krta h
or fir us total paise ka 90% apne se bde bank ko
zyda prcentage pr deta h or isi trh s ye chain
chlti h ...isliye jb ek bde bank ka diwaliya niklta
h to chote bank khud b khud barbad ho jate h.isi
trh ek bnk jo apne consumer s 1 % interst pr
paisa leta wahi bank zarurat mand ko 10 -12 %
interst pr loan deta h ..jiska natija y hota h ki
insan sari zindagi us bank ka installment deta
deta mar jata h lkin us bank ka loan khtm nhi
hota h.jiski wjh s amir or amir hota h or garib
hota jata h ..
englnd k ek writter John Perkins n banking pr ek
book likhi h jiska nam h Confessions of an
Economic Hit Man is book m wriier n sabit kiya h
ki kis trh interst ki wjh s mulk m
berozgari ,crime ,or poority badhti hai..
Hamari country m jo banking system hai wo islami
nhi hai or esi banking haram h islam mai kuki ye
riba hai ...
Sood ek esa ganda kam hai jiski wjh se ameer
garib ka khoon chusta hai islye Allah k nabi
sallallahu alahyi wassallam ne farmaya sood k
gunah k 70 darje hai jiska sbse chota darja ye
hai jisne sood liya ya diya goya esa hai jisne
apni maa k sath zinah kiya.. (hazrate umar ka
koul hai :sabse akhri ayat jo nazil hui wo riba hai
aur uske bad jald hi nabi sallallahu alahyi
wassallam ka inteqal ho gya aur wo poori tafsir
uski bayan na kr sake...chor do sood ko bhi or
jisme sood ki zara c b gunjaish ya subah
ho ..bajye iske isme wajh na dhundho balki subah
ho jye tou chordo us kam ko..
Islam mai banking ka kya solution diya hai..aaj
poori duniya ka economy banking pr depnd hai or
bnking ka base intrst hai isi wjh se englnd mai
kai islamic bank khule jinka base intrst nhi blki
zaqat hai ..islami banking mai bank consumer se
jitna paisa leta hai utna hi wapas krta lekin isi k
sath jo bande apne psss 85gm gold ya ya uske
barabar ya usse zada extra prprty rkhtey hai
unko hr sal apni total saving ka 2.5%zaqat dete
rehtey hai jo apni zarrorat k liye soodi bnk se
10-15byaj pr loan lete hai fir sari umr usey
utarne m lg jati ..soodi bnk se loan lena jese
home loan car loan etc ..ye sb riba ka hissa hai ..
nabi sallallahu alahyi wassallam ne farmaya k jo
log sood denge ya lenge uski cheetey her ek per
ayengi ..or ap log dekhiyye hm log majboori m
soodi bnk se loan letey hai ya koi bike ya car lete
hai lekin uski naqad peymnt nhi kr patey jis wjh
se shoopkeeper hme bolta hai k ap do sal ki
kiston (intalmnt ) m paymnt kr dena wo chiz
apko naqad 10'000 m milti h lekin naqad paymnt
na krne se apko wahi chiz do sal mai 15'000 ki
paymnt krni hai tou ye 5000 kis bat k..common
sence ki bat ye riba hai or haram hai ..
Islami bank esa nhi krta wo bank jo zaqat ki
amount hoti hai usko un zarroratmnd ko bina
intrst k deti hai or wapas nhi leti hai..
Hame islami bnking jayaz hai or jo hmari country
m or bnk hai unme svng ya loan lena haram
hai ...kuki ye riba ka hissa hai..
By war4u
POWER OF DUA
It can heal all of us you know.
To believe is the truest richness;
For money cannot even save a billionaire,
That is the reality of mortal existence.
Our knees are the fastest road to paradise.
To run into oblivion is the slowest torture;
I'd rather fly spirit to that heaven waiting,
Knowing some of you know what I really mean.
So, quicker than thought I may be saying
goodbye,
Yet I sincerely believe I'll be seeing you soon.
My dear angels of this life joining me in the
light;
This best smile will be there to greet all of you.
If it weren't for my pride I'd beg you to come
hold me.
Those embraces you've offered so many times I
do now need;
I think I saw the end of my road when I awoke
this morning,
Hoping last prayers will be answered with the face
of my Rebecca.
By war4u
ISLAM OUR EVERYTHING
Surah Fatiha Allah Ke Gazub Se
Bachati Hai
Surah Yaseen Qayamat Ke Din
Piyas Se
Surah Waaqia Fikar Or Faaqay Se
Surah Mulk
Azaab-E-Qabur Se Surah Kosar
Dushmanon Ki Dushmani Se
Surah Kaaferoun Maut Ke Waqt
Kuffar Se
Surah Ikhlaas Munafiqat Se
Surah Fallak Hadsoon Se
Surah Naas Waswasoon Se Bachati
Hain
Bohat Qeemti Gift Hai Sanbhaal Ke
Rakhein
Or Khoob Phelayn
Allah Jazaa Dey Ga
How is the world going to end according to Islam al- Quran?
The signs of the final hour can be divided
into two groups.
1) Minor signs
Minor signs are events of normal nature
prophesised by our Prophet Muhammed (pbuh) to
take place before Qiyamah like the
consumption of alcohol, lifting of
knowledge and prevalence of ignorance
and immorality and signs of this nature.
The majority of the minor signs have
appeared while some are occurring and
some will appear with major signs.
2) Major signs
Major signs ae events of extraordinary
nature prophesied by our Prophet to take
place before Qiyamah like all the events
mentioned in the following hadith
narrated by Hudhaifa ibn Usayd that the
Prophet said, 'The last hour will not
arrive till you have seen ten signs. He
then mentioned the Smoke, Dajjal, Beast,
Rising of the Sun from the place of it's
setting, the Descent of Isa, Ya'juj Ma'juj,
Three Landslides, one in the East , one in
the West and one in the Arabian
Peninsula after that a Fire would spread
from Yemen and drive the people to their
place of gathering.' (Muslim)
The Signs of Imaam Mahdi
1) He will be from the progeny of the
Prophet and descendent of Fatimah (R.A).
Umme Salama (R.A) reported: I heard the
Prophet of Allah () saying, "The Mahdi
will appear from my progeny, from the
descendants of Fatimah." (Abu Daud)
2) His name will be Muhammad or Ahmad
and his father's name will be Abdullah.
Ibne Masood (R.A) reported that the
Prophet said, "If there remains in the
world but a day, the mighty Allah will
greatly prolong that day till he will send
there in a man from me or from the
members of my house. His name will be
similar to my name and his father's name
to my father's name." (Abu Daud)
3) He will resemble the Prophet in
character. Hadrat Ali (R.A) once looked at
his son and remarked, "This son of mine
is Saiyid who was named by the Prophet
and soon from his loins will come forth a
man by the name of your Prophet and
who will resemble him in conduct but not
in appearance." (Abu Daud)
4) He will have a shiny forehead and a
high bridge nose. Abu Saeed reported that
the Prophet said, "The Mahdi will appear
from me, shining of forehead, long of
nose." (Abu Daud).
5) Once Hadrat Ali (R.A) was asked
regarding his description. He replied, "He
is a well built youth of average height and
a handsome face, his hair reaches his
shoulders and the light of his face is
contrasted by the darkness of his hair and
beard." (Al-Isha'ah)
6) He will be slow of speech (a slight
stutter) and when he is delayed, he will
strike his left thigh with his right
hand." (Al-Isha'ah)
7) He will appear from the east. Thawban
(R.A) reported that the Prophet said,
"Three men will be killed at the place
where your treasure is. Each of them will
be the son of a Khalifah but none of them
will get hold of the treasure. Then the
black banners will come out of the east,
and they will slaughter you in a way that
has never been seen before. If you see
him give him your allegiance, even if you
have to crawl over ice, because he is the
Khalifah of Allah, the Mahdi." (Ibne
Majah)
Only some of the signs that will precede
Imaam Mahdi and of the Mahdi himself
have been gathered in this book. The true
Mahdi, the one referred to in the Ahadith
of Prophet as one of the signs of Qiyamah,
is the one in whom the pre-mentioned
signs are found.
Signs in the Dajjal
Dajjal's Physical description
The Dajjal is a young1 fat 2 man,
wheatish3 in complexion with a broad
chest 4 and biting teeth. Resembling
Abdul Uzzah bin Qatad from the tribe of
Khuza'a his head is covered7 with curly
hair8 with the letters "Ka' "Fa" "Ra''9
written between his eyes which every
believer will be able to clearly see and
read literate or illiterate, he has a shining
forehead10 and defect in both eyes. His
left eye has a swelling pupil11 while he is
blind12 from the right. He has a brisk
walk13and no children14
Dajjal's Emergence
Conquering Constantinople with Takbir,
the Muslims will begin
By war4u
Quran mai zikr ki gayi cheezain
1. Quran main 4 sabzion ka zikr hai
saag , kakri , lehsan , piyaz
2. Quran main 3 shehron ka zikr hai
yasrab , babal , makah .
3. Quran main 4 paharon ka zikr hai.
Kohe jodi , kohe safa , kohe marwa , kohe tur
4. Quran main 4 dhaton ka zikr hai .
Loha , sona , chandi , tanba
5. Quran main 3 darakhton ka zikr hai .
Khajoor , Zaitoon , beri
6. Quran main 5 parindon ka zikr hai .
Hud hud , ababeel , kawa , teetar , btair
Courtesy Islamic downloads
By war4u
17 Feb 2015
How to Benefit from The Quran
Allah, Most High, says, "Truly there is a reminder in this for anyone who has a heart, or who listens attentively with presence of mind." [1]
A deep and lasting impression is dependant upon something that will stimulate a person, a location that can be influenced, his being in the right condition, and removing any barrier that would impede this from happening. This verse mentions of all of these in the most succinct and lucid of ways; clearly articulating the intended meaning.
"Truly there is a reminder in this" refers to the previous verses of this chapter. This, the Qur'an, is the stimulus.
"for anyone who has a heart" refers to the location that can be influenced. The heart referred to here is the living heart: the heart that is aware of Allah. He, Most High, says, "it is simply a reminder and a clear Qur'an so that you may warn those who are truly alive," [2] i.e. those whose hearts are alive.
"or who listens attentively," i.e. directs his faculty of hearing towards it and pays it the utmost attention. This is the condition that must exist for a person to be roused by the words.
"with presence of mind," i.e. with an alert and present heart, not one that is unmindful and absent. Ibn Qutaybah said, "i.e. a person who listens attentively to Allah's Book with presence of heart and mind, not someone who is unmindful with an absent air." [3] This then alludes to the barrier: an unmindful and inattentive heart which does not understand what is being said and, as such, is unable to reflect upon it or direct any conscious thought towards it.
Therefore, if all these things come together, the end-result is obtained: benefiting from the Qur'an and taking heed.
If someone were to ask: if the end-result, the lasting impression, is only attained by the combination of these matters, why then did Allah say "or" in the verse, "or who listens attentively" which implies a choice between one or another option? Surely "and" should have been mentioned in its place?
It is said in reply: this is a good question; "or" has been mentioned by taking into consideration the state of the addressee.
Some people have hearts which are alive, hearts that will readily accept the truth and whose innate nature (fitrah) is intact; if such a person was to reflect in his very heart and turn his mind to it, he would conclude that the Qur'an is authentic and true. His heart would witness what the Qur'an informs it of and the subsequent impression upon it would be light layered on top of the light of its innate nature. This is the description of those about whom it is said, "those who have been given knowledge see that what has been sent down to you from your Lord is the truth." [4]
Concerning them, Allah says, "Allah is the Light of the heavens and the earth. The metaphor of His light is that of a niche in which there is a lamp, the lamp inside a glass, the glass like a brilliant start, lit from a blessed tree, an olive, neither of the east nor the west, its oil all but giving off light even if no fire touches it. Light upon light! Allah guides to His Light whoever He wills, Allah propounds metaphors for mankind and Allah has knowledge of all things." [5]
This verse refers to the light of the innate nature covered by the light of revelation; this is the condition of the person who has a living, receiving heart. We have explained this verse, its subtleties and lessons in detail in our book, Ijtima` al-Juyush al-Islamiyyah `ala Ghazw al-Mu`attila wa'l-Jahmiyyah. [6]
Therefore, the person who has this type of attentive heart receives the meanings of the Qur'an and readily accepts them so much so that it seems as if the words have been inscribed in his heart and he is able to recite them fluidly from memory.
Other people have hearts which fall below the level of those mentioned above; their hearts are not as ready to receive the truth, they are not completely alive, and their innate nature is not as refined. Therefore, they stand in need of a witness who would differentiate the truth from falsehood for them. In order to be guided, such a person must pay the utmost attention to the Qur'an's words, he must devote his heart to it, ponder it and comprehend its meanings, and only after this will he come to realise that it is true.
The first type of person sees the truth of what he is invited to and informed of with his own eyes. The second type of person has learned that it is the truth, has certainty in it and is satisfied. The first has attained the ranking of beneficence, ihsan and the second has attained the ranking of faith, iman. The first has attained `ilm al-yaqin from which his heart has ascended to the degree of `ayn al-yaqin. The second has acquired that level of unwavering belief which takes him out of the fold of disbelief and into the fold of Islam. [7]
`Ayn al-Yaqin is of two categories: what is acquired in this world and what is acquired in the Hereafter. In this world it is to the heart what the beheld is to the eye. All the matters of the unseen that the Messengers informed us of will be seen by the eye in the Hereafter and the inner sight in this world; in both cases, this is `ayn al-yaqin.
This article is excerpt from Ibn al-Qayyims, al-Fawa'id and has been translated by Abu Rumaysah and has been reposted
References:
[1] Qaf (50): 37
[2] Ya Sin (36): 69-70
[3] Ibn Qutaybah, Gharibu'l-Qur'an, pg. 419
[4] Saba' (34): 6
[5] al-Nur (24): 35
[6] Ibn al-Qayyim, Ijtima`, pp. 6-12. He also discussed this verse in al-Wabil al-Sayyib, pp. 65-68, I`lam al-Muwaqqi`in, vol. 1, pp. 205-209,al-Sawa`iq al-Mursalah, vol. 3, pg. 851
[7] i.e. he has acquired the station of `ilm al-yaqin
[2] Ya Sin (36): 69-70
[3] Ibn Qutaybah, Gharibu'l-Qur'an, pg. 419
[4] Saba' (34): 6
[5] al-Nur (24): 35
[6] Ibn al-Qayyim, Ijtima`, pp. 6-12. He also discussed this verse in al-Wabil al-Sayyib, pp. 65-68, I`lam al-Muwaqqi`in, vol. 1, pp. 205-209,al-Sawa`iq al-Mursalah, vol. 3, pg. 851
[7] i.e. he has acquired the station of `ilm al-yaqin
Signs That Allah Loves His Slave
It is the spirit of faith and good deeds… by means of which one may draw closer to Allaah… which, when it is absent, one is like a body in which there is no soul."
O Allaah, make us among those whom You love.
The love of Allaah has signs and causes which are like the key to the door. These causes include the following:
Following the guidance of the Prophet (peace and blessings of Allaah be upon him).
Allaah says in His Holy Book (interpretation of the meaning):
"Say (O Muhammad to mankind): If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur'aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful." [Aal ‘Imraan 3:31]
Being humble towards the believers and stern towards the kaafirs, waging jihad for the sake of Allaah, and not fearing anyone or anything but Him.
Allaah has mentioned these qualities in a single verse, in which He says (interpretation of the meaning):
"O you who believe! Whoever from among you turns back from his religion (Islam), Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allaah, and never fear of the blame of the blamers." [al-Maa'idah 5:54]
In this verse Allaah describes the attributes of those whom He loves, the first of which is: humility and not being arrogant towards the Muslims, and being stern towards the kaafirs, and not humbling or humiliating oneself before them. They (the ones whom Allaah loves) strive for the sake of Allaah, against the Shaytaan, the kuffaar, the hypocrites and the evildoers, and they strive against their own selves (jihad al-nafs). They do not fear the blame of any blamer, because so long as they are following the commands of their religion, he will not care about anyone who mocks him or blames him.
Doing naafil (supererogatory) acts of worship.
Allaah says – according to a hadeeth qudsi – "My slave keeps drawing near to me by means of supererogatory acts of worship until I love Him." Supererogatory acts of worship include naafil prayers, charity, ‘Umrah, Hajj and fasting.
Loving, visiting one another, helping one another (financially) and offering sincere advice to one another for the sake of Allaah.
These attributes were mentioned in a single hadeeth in which the Messenger (peace and blessings of Allaah be upon him) narrated that his Lord said: "My love is guaranteed for two who love one another for My sake; My love is guaranteed for two who visit one another for My sake; My love is guaranteed for two who help one another (financially) for My sake; My love is guaranteed to two who uphold ties with one another for My sake."
Narrated by Ahmad, 4/236 and 5/236; al-Tanaasuh by Ibn Hibbaan, 3/338; the two ahaadeeth were classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa'l-Tarheeb, 3019, 3020, 3021.
What is meant by "two who visit one another for My sake" is that they only visit one another for the sake of Allaah, seeking thereby His pleasure for their loving one another for His sake or cooperating in worshipping Him.
From al-Muntaqa Sharh al-Muwatta', hadeeth 1779.
Being tested.
Calamities and disasters are a test for a person, and this is a sign that Allaah loves him, because this is like medicine: even though it is bitter, but still you offer the medicine, despite its bitterness, to the one whom you love; and Allaah's is the highest description.
According to a saheeh hadeeth: "The greatest reward comes from the greatest trial. When Allaah loves people, He tests them, and whoever accepts it gains the pleasure of Allaah and whoever complains earns His wrath."
Narrated by al-Tirmidhi, 2396; Ibn Maajah, 4031; classed as saheeh by Shaykh al-Albaani.
For calamities to befall the believer is better than punishments being stored up for him in the Hereafter. How can it be otherwise when he is raised in status and his bad deeds are erased thereby? The Prophet (peace and blessings of Allaah be upon him) said: "When Allaah wills good for His slave, He hastens his punishment in this world, and when He wills bad for His slave, He withholds his sins until he comes with them on the Day of Resurrection." Narrated by al-Tirmidhi, 2396; classed as saheeh by al-Albaani.
The scholars have explained that the one from whom calamities and trials are withheld is the hypocrite, for Allaah withholds [his punishment] in this world, so as to bring him with all his sins on the Day of Resurrection.
O Allaah, make us among those whom You love.
If Allaah loves you, do not ask about the good that you will attain and the virtue that you will acquire… it is sufficient for you to know that you are beloved of Allaah. The great fruits of the love of Allaah for His slave are as follows:
People will love him and he will be accepted on earth, as it says in the hadeeth narrated by al-Bukhaari (3209): "When Allaah loves a slave, He says to Jibreel, 'I love so-and-so, so love him,' so Jibreel loves him and then calls out to the people of heaven, 'Allaah loves so-and-so, so love him,' and the people of heaven love him, and then acceptance is placed in the Earth for him."
What Allaah has mentioned in the hadeeth qudsi of the great virtues of those whom He loves. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall 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. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him." Narrated by al-Bukhaari, 6502.
This hadeeth qudsi includes a number of benefits of Allaah's love for His slave:
- "I am his hearing with which he hears" i.e., he does not listen to anything but that which Allaah loves.
- "his seeing with which he sees" i.e., he does not see anything but that which Allaah loves.
- "his hand with which he strikes" i.e., he does not do anything with his hand but that which Allaah loves.
- "and his foot with which he walks" i.e., he does not go towards anything but that which Allaah loves.
- "Were he to ask [something] of Me, I would surely give it to him" i.e., his du'aa's are heard and his requests are granted.
- "and were he to ask Me for refuge, I would surely grant him it" i.e., he is protected by Allaah from all things…
We ask Allaah to help us to please Him.
And Allaah knows best.
Warning against Backbitting and Tale-Carrying
O people! Muslims now suffer two rampant diseases, though immunity from them is easy for those who are protected by Allâh. These two diseases are backbiting and tale-bearing. Backbiting (Ghîbah) denotes maligning a person, speaking evil about any of his characteristics or his deeds. Many of the counsels of Muslims today are not free from indulgence in backbiting people and criticizing them, despite the fact that those backbiters themselves are not free from faults and blemishes; rather they harm themselves and those who listen to their reports without denouncing them.
O Muslims! Allâh presented one who backbites his fellow Muslims in the most repulsive picture, in which he is depicted as eating the flesh of the dead body of one who is backbitten.
O Muslims! Your duty when you hear others backbite your brothers is to be earnest to forbid the backbiter and to defend the honors of Muslims, just as the case when you find a man eating from the flesh of a dead body. Allâh the Almighty said what means:
"O you who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: and spy not on each other, nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it. But fear Allâh: for Allâh is Oft Returning, Most Merciful" (Al-Hujurât: 12).
It is likely that a backbiter will be punished on the Day of Resurrection by ordering him to eat from the flesh of the dead bodies of those whom he backbit in the world, who will be presented as dead in front of him. It was narrated in the Hadith relating the story of Mi'râj (Ascent) that: "The Prophet (SAllâhu'Alaihi wasalam) passed by people with copper fingernails, with which they scratch their own faces and chests. He asked: "Who are those, Jibrîl?" It was answered: "Those are the people who eat the flesh of other people and vilify their honor." The Prophet (Salla Allâhu Alaihi Wa Sallam) said in an occasion:
"O you who declared faith with your tongues, but your hearts are not imbued with faith! Do not backbite Muslims, and do not search for their faults, for if anyone searches for their faults, Allâh will search for his fault, and if Allâh searches for the fault of anyone, He disgraces and exposes him in his house".
O Muslims! Sometimes when backbiters are advised to give up such bad habit, they plead innocence by stating that they are telling the truth. The Prophet (Salla Allâhu Alaihi Wa Sallam) was asked concerning backbiting thus: "Suppose that there are actual faults in the one I am talking about?" The Prophet (Salla Allâhu Alaihi Wa Sallam) replied:
"If what you tell about your brother (in faith) is truth, then you will still be guilty of backbiting, but if what you say concerning him is untruth, you will be guilty of committing falsehood against him".
Thus, the Prophet (Salla Allâhu Alaihi Wa Sallam) explained to his Ummah that backbiting denotes mentioning the real faults of a person. However, the worse evil is to backbite a believer by mentioning faults, which are not in him. Imam Ahmad, as well as the scholars who adopted his school, maintained that backbiting is one of the major sins. This gives a warning to Muslims to stop backbiting others and to be concerned with their own faults. Once a person finds a fault with his brother, he should advice him and guide him to eliminate such fault rather than vilifying him. This is the requisite for establishing a real bond of brotherhood based on faith, and the torch that guides to the way of Islamic methodology.
The other rampant disease is Namîmah (tale-bearing, or going about with calumnies), which denotes carrying the statements made against some people and transmitting such statements to those backbitten people, with the aim of spreading corruption and sowing enmity and hatred among people. This kind of Namîmah is considered the most grievous of all, and one who is guilty of it is to incur torture in the grave, as well as the torment of the Fire of Hell. The Prophet (Salla Allâhu Alaihi Wa Sallam) said: "No talebearer shall ever enter Paradise." The Prophet (Salla Allâhu Alaihi Wa Sallam) once passed by two graves and said:
"They (The dwellers of these graves) are now being tortured, because of something which was not difficult to resist: One of them neglected cleansing his genitals following urination and the others was given to tale-bearing."
O Muslims! Anyone, to whom a report is carried, telling that someone is vilifying him, should condemn such an act and forbid the tale-carrier from persisting in his sin. He should also take care of such a talebearer for, just as he carries tales of people to him, he most likely carries tales from him to other people. Allâh the Almighty says which translates as:
"Heed not the type of despicable man, ready with oaths, a slanderer, going about with calumnies," (Al-Qalam: 10 -11).
May Allâh guide you and I to the best of manners and deeds and keep us away from the bad manners and deeds and guide us to His straightforward path, for He is Most Bounteous, Most Generous. May Allâh bless our Prophet Muhammad (Salla Allâhu Alaihi Wa Sallam), his family and his Companions.
Shaking Hands with the Opposite Gender
It is not permissible for a man who believes in Allah and His Messenger to put his hand in the hand of a women who is not permissible for him or who is not one of his mahrams. Whoever does that has wronged himself (i.e., sinned).
It was narrated that Ma’qil ibn Yassaar said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “For one of you to be stabbed in the head with an iron needle is better for him than that he should touch a woman who is not permissible for him.”
Narrated by al-Tabaraani in al-Kabeer, 486. Shaykh al-Albaani said in Saheeh al-Jaami’, 5045, that this hadeeth is saheeh.
This hadeeth alone is sufficient to deter and to instill the obedience required of us by Allaah, because it implies that touching women may lead to temptation and immorality.
It was narrated that ‘Aa’ishah the wife of the Prophet (peace and blessings of Allaah be upon him) said: “When the believing women migrated to the Messenger of Allaah (peace and blessings of Allaah be upon him), they would be tested in accordance with the words of Allaah (interpretation of the meaning):
‘O Prophet! When believing women come to you to give you the Bay‘ah (pledge), that they will not associate anything in worship with Allaah, that they will not steal, that they will not commit illegal sexual intercourse’
[al-Mumtahanah 60:12]
‘Aa’ishah said: Whoever among the believing women agreed to that had passed the test, and when the women agreed to that, the Messenger of Allaah (peace and blessings of Allaah be upon him) said to them: “Go, for you have given your oath of allegiance.’ No, by Allaah, the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any woman, rather they would give their oath of allegiance with words only.” And ‘Aa’ishah said: “By Allaah, the Messenger of Allaah (peace and blessings of Allaah be upon him) only took the oath of allegiance from the women in the manner prescribed by Allaah, and the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any woman. When he had taken their oath of allegiance he would say, ‘I have accepted your oath of allegiance verbally.’”
(narrated by Muslim, 1866)
It was narrated from ‘Urwah that ‘Aa’ishah told him about the women’s oath of allegiance: “The Messenger of Allaah (peace and blessings of Allaah be upon him) never touched any woman with his hand. He would explain to the woman what the oath of allegiance implied, and when she accepted, he would say ‘Go, for you have given your oath of allegiance.’”
Narrated by Muslim, 1866
This infallible one, the best of mankind, the leader of the sons of Adam on the Day of Resurrection, did not touch women. This is despite the fact that the oath of allegiance was originally given by hand. So how about men other than the Prophet (peace and blessings of Allaah be upon him)?
It was narrated that Umaymah the daughter of Raqeeqah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “I do not shake hands with women.”
Narrated by al-Nasaa’i (4181) and Ibn Maajah, 2874; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2513.
Secondly:
It is not permissible to shake hands even with a barrier in between, such as shaking hands from beneath a garment and the like. The hadeeth that was narrated allowing that is da’eef (weak).
It was narrated from Ma’qal ibn Yassaar that the Prophet (peace and blessings of Allaah be upon him) used to shake hands with women from beneath a garment.”
Narrated by al-Tabaraani in al-Awsat, 2855.
Al-Haythami said:
This was narrated by al-Tabaraani in al-Kabeer and al-Awsat. Its isnaad includes ‘Ataab ibn Harb, who is da’eef (weak).
Majma’ al-Zawaa’id, 6/39.
Wali al-Deen al-‘Iraaqi said:
The words of ‘Aa’ishah, “He used to accept the women’s oath of allegiance by words only” mean that he did so without taking their hands or shaking hands with them. This indicates that the bay’ah of men was accepted by taking their hands and shaking hands with them, as well as by words, and this is how it was. What ‘Aa’ishah mentioned was the custom.
Some of the mufassireen mentioned that the Prophet (peace and blessings of Allaah be upon him) called for a vessel of water and dipped his hand in it, then the women dipped their hands in it. And some of them said that he did not shake hands with them from behind a barrier and had a Qatari cloak over his hand. And it was said that ‘Umar (may Allaah be pleased with him) shook hands with them on his behalf. None of these reports are sound, especially the last one, How could ‘Umar (may Allaah be pleased with him) have done something that the Prophet (peace and blessings of Allaah be upon him), who was ma’soom (infallible), would not do?
Tarh al-Tathreeb, 7/45
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
The most correct view is that this (i.e., shaking hands with women from behind a barrier) is not allowed at all, because of the general meaning of the hadeeth, according to which the Prophet (peace and blessings of Allaah be upon him) said, “I do not shake hands with women;” and so as to ward off the means that may lead to evil.
(Adapted from Hashiyat Majmoo’at Rasaa’il fi’l-Hijaab wa’l-Sufoor, p. 69)
The same ruling applies to shaking hands with old women; this is also haraam because of the general meaning of the texts on this issue. The reports that say it is permissible are da’eef (weak).
Al-Zayla’i said:
“As for the report that ‘Abu Bakr used to shake hands with old women, it is also ghareeb.”
(Nasab al-Raayah, 4/240)
Ibn Hajar said:
I cannot find this hadeeth.
(al-Diraayah fi Takhreej Ahaadeeth al-Hidaayah, 2/225)
Fourthly:
With regard to the views of the four imams, they are as follows:
1 – The Hanafi madhhab:
Ibn Nujaym said:
It is not permissible for a man to touch a woman’s face or hands even if there is no risk of desire because it is haraam in principle and there is no necessity that would allow it.
Al-Bahr al-Raa’iq, 8/219
2 – The Maaliki madhhab:
Muhammad ibn Ahmad (‘Ulaysh) said:
It is not permissible for a man to touch the face or hand of a non-mahram woman, and it is not permissible for him to put his hand on hers without a barrier. ‘Aa’ishah (may Allaah be pleased with her) said: “The Prophet (peace and blessings of Allaah be upon him) never accepted a woman’s oath of allegiance by shaking hands with her; rather he (peace and blessings of Allaah be upon him) used to accept their oath of allegiance by words only.” According to another report, “His hand never touched the hand of a woman, rather he would accept their oath of allegiance by words only.”
(Manh al-Jaleel Sharh Mukhtasar Khaleel, 1/223)
3 – The Shaafa’i madhhab:
Al-Nawawi said:
It is not permissible to touch a woman in any way.
Al-Majmoo’, 4/515.
Wali al-Deen al-‘Iraaqi said:
This indicates that the hand of the Prophet (peace and blessings of Allaah be upon him) did not touch the hand of any woman apart from his wives and concubines, whether in the case of accepting the oath of allegiance or in other cases. If he did not do that despite the fact that he was infallible and beyond suspicion, then it is even more essential that others heed this prohibition. It appears from the texts that he refrained from doing that because it was haraam for him to do so. The fuqaha’ among our companions and others said that it is haraam to touch a non-mahram woman even if that is not touching parts of her body that are not ‘awrah, such as her face. But they differed with regard to looking when there is no desire and no fear of fitnah. The prohibition on touching is stronger than the prohibition on looking, and it is haraam when there is no necessity that would allow it. If it is the case of necessity, e.g. medical treatment, removing a tooth or treating the eyes, etc., if there is no woman who can do that, then it is permissible for a non-mahram to do that because it is the case of necessity.
Tarh al-Tathreeb, 7/45, 46
4 – The Hanbali madhhab
Ibn Muflih said:
Abu ‘Abd-Allaah – i.e., Imam Ahmad – was asked about a man who shakes hands with a woman. He said, No, and was emphatic that it is haraam. I said, Should he shake hands with her from beneath his garment? He said, No.
Shaykh Taqiy al-Deen also favoured the view that it is prohibited, and gave the reason that touching is more serious than looking.
AlAdaab al-Shar’iyyah, 2/257
And Allaah knows best.
12 Tips for Muslim Youth in Dawah
Why should you, a young Muslim, be helping to bring your friends closer to Allah?
After all, you've got your own struggles to deal with: trying to explain why you pray to hostile teachers, Hijab discrimination, standing up in class when the professor attacks Islam, dealing with parents who think you've gone nuts because you're growing a beard, or all the other difficulties faced by a number of practicing Muslim youth?
Islam was never meant to be an individualistic faith, reserved for the "chosen few". Muslims have a duty to spread the Deen, and practicing Muslim youth, whether beginners, activists or leaders have a crucial role to play.
"Allah has put them in a position that perhaps no one else is in," notes Sheema Khan, former Muslim Youth of North America (MYNA) advisor for eastern Canada. "They have the means to communicate with their peers, they have an understanding of what they're going through plus they have the guidance of Islam."
Who is your childhood friend, who would rather spend Fridays at MacDonald's than the Masjid, or your classmate who is Muslim in name and only knows that "Muslims don't eat pork" going to listen to: the nice Imam of the Masjid who would freak out if he saw the way they were dressed and talked or you who may have grown up with them, joked with them, or see them everyday in school?
The answer is obvious: you.
Don't panic. Here are some tips and advice which can help from other Muslims, many of whom have been there and done that:
Tip # 1 : Make Your Intention Sincere
All work we do should ideally be for the sake of Allah. That includes the task of bringing someone closer to Allah. That of course means this should not be connected to arrogance, thinking you're the teacher and everyone else should be lucky you've embarked on a crusade to save them. Guidance is from Allah. Make Dua and make sincere efforts and remember Allah can also misguide you if He wills (we seek refuge in Allah from that).
Tip # 2 : Practice What You Preach
Not practicing what you preach is wrong and you will lose the confidence of anyone, young or old, once they figure you out. Don't do it.
Tip # 3 : Use The Quran & Seerah (biography of the Prophet peace be upon him) As Dawa Guides
Read and understand those chapters of the Quran which talk about how the Prophets presented the message of Islam to their people. Read the Seerah (for some good Seerah books)to see especially how the Prophet Muhammad (peace and blessings be upon him) brought Islam to so many different people, including young people.
As well, talk to Dawa workers, and check out manuals they may have written, like Yahiya Emerick's How to Tell Others About Islam.
Tip # 4 : Talk To People As If You Really Dont Know Them
Don't assume you know someone just by looking at them. You don't know that the Muslim girl in your homeroom who walks through the school's hallways as if they were fashion show catwalks (see Ambe Rehman's perspective on this) is not someone you can talk to about Allah because she looks like a snob. Or that the Muslim guy who you've never seen at Juma at your university is a "bad Muslim". Maybe he was never really taught Islam and has no idea what importance Friday prayers have in Islam, especially for Muslim men.
Tip # 5 : Smile
Did you know the Prophet was big on smiling? But many "practicing" Muslims seem to have "their faces on upside down" as one speaker once said-frowning and serious.
Smiling, being polite and kind are all part of the manners of the Prophet, which we must exercise in our daily lives. If we want to approach others with Islam, we have to make ourselves approachable. Smiling is key to this.
But note that being approachable does not mean being flirtations with the other gender. There are Islamic rules for how men and women should deal with each other which have to be respected. Dawa is no excuse to have long and private conversations and meetings with the other sex, for example. Set up a system where someone expressing an interest in Islam is referred to someone of the same sex.
Tip # 6 : Take The Initiative & Hang Out With Them
Take the first step and invite someone you may have spoken to a couple of times to sit at lunch together, to check out a hockey game or invite them over for Iftar in Ramadan. Also, share difficulties, sorrows and frustrations. Help with homework, be a shoulder to cry on when depression hits, or just plain listen when your friend is upset, discuss common problems and keep their secrets. There are few things as annoying as a snitch and backstabber. But an important note: if the problem is of a serious nature,(i.e. your friend is thinking of committing suicide or is taking drugs), notify and consult an adult immediately.
Tip # 7 : Show Them Islam Is Relevent Today, Right Here, Right Now
Young people may think Islam is too "old fashioned" and not in tune with the modern age. Prove this wrong. Show how Islam is really about relating to Allah, which any human being can do, anywhere, anytime. Allah is always closer to you than your jugular vein and He hears and knows everything. Encourage friends to ask Allah's help during tests, exams, and in dealing with problems at home with parents and siblings. Also point out how Islam relates to teenagers: Islam gives you focus and an understanding of who you are and where you are going, which most of "teen culture" does not.
Tip # 8 : Get Them Involved In Volunteer Work With You
If you are already involved in the community, get your friend to help out. Ask them to make a flyer for one of your youth group's events or brainstorm for ideas about activities to hold this school year. This involvement makes them feel part of the Muslim community and deepens your friendship, since you are now working together on something beneficial for both of you. Make sure you thank them for their contribution.
Tip # 9 : Ask Them 4 Fundamental Questions
As your friendship develops, you will notice the topics you discuss may become more serious. You may be discussing, for instance, future goals and plans. Khan recommends four questions to ask that can steer the topic to Allah and Islam:
- Where am I going in life and what would make me really happy deep down inside?
- What do I believe?
- Who should I be grateful to?
- Did I get to where I am today without the help of anyone?
Tip # 10 : Emphasize Praying 5 Times A Day Before Any Other Aspect Of Islam
A person's main connection with Allah, on a daily basis, is through the prayer five times a day. Don't emphasize any other aspect of Islam until your friend starts making a real effort to pray five times a day. Emphasize the direct connection one has with Allah in prayer. If they are facing a problem, tell them to pray, and to ask Allah for help in Salah and outside this time. When possible, make it a point to pray together during your "hang out time". If your friend begins to pray, that is the first step to other aspects of Islam like giving up swearing, treating parents with respect or dressing Islamically.
Tip # 11 : Help Instill Confidence In Adults
Adults, like Bart Simpson's dad Homer, are considered bumbling idiots in the eyes of "teen culture". Your job as a young Muslim is to help turn the tables on this false and unIslamic belief. All you have to do is this: when a Muslim adult does something good (i.e. saving someone's life, donating money to a worthy cause, the Imam gives a good speech, taking good care of his/her family) bring it up in the course of your conversations with your friend and praise the adult in question. Doing this regularly may not only change your friend's perspective, but could lead to them seeing their own parents in a more respectful way.
Tip # 12 : Support Them Even When They Become More Practicing
Remember, just because a person starts practicing Islam more regularly, this does not mean everything will be okay from this point onwards. There will still be hard times, difficulties. There may be times when your friend may have doubts about his or her new found practice of Islam. Be there to reassure them.
11 tips for Muslim couples dealing with marital disputes in the West
But somewhere along the way, marital disputes pop up. This is of course natural, but these can escalate to dangerous levels if not dealt with correctly.
Sound Vision spoke to Shahina Siddiqui of the Islamic Social Services Association of the United States and Canada (ISSA) about tips for couples dealing with marital disputes. She pinpointed some problems and provided tips on how to deal with them.
1. Money
Couples argue over many things but money is by far one of the most frequent and serious. The solution is to discuss issues openly and consult within the family.
For instance, the issue of a wife working outside the home can become a contentious one. This should preferably be discussed before marriage. Also, if she does decide to work and the husband agrees, does she want to contribute a certain portion to household expenses or will she keep all of the money for herself (which is her right)?
One of the ways to avoid arguments about money is to simply make an easy budget which tracks expenses, income, investments, and establishes a framework for taking care of regular family necessities
Also, learn how to make a budget and deal with debt. If you are a young student, keep in mind you have to pay off student loans. You should also know where to get interest-free loans and what assistance is available
2. In-laws
In-laws are the focus of blame and reproach when there are marital disputes. But there are ways to maintain a good relationship with them. Here are some tips:
b. Let respective parties settle their own disputes. If your mother-in-law has a problem with her husband, let them deal with it. Don't interfere
c. Don't tell your spouse how to improve their relationship with their parents.
d. Expect some adjustment time for parents after marriage to adjust to this new relationship.
e. Remember that mothers are usually skeptical about daughter-in-laws and fathers about son-in-laws.
e. Always treat your in-laws with compassion, respect and mercy.
f. Maintain a balance between your needs and that of your in-laws.
g. Never compare your wife to your mother or your husband to your dad.
h. Do not go to your parents with your quarrels.
i. If you are supporting your parents financially inform your spouse as a matter of courtesy and clarity.
j. Do not forbid your spouse from seeing family unless you fear for their religion and safety.
k.Do not divulge secrets.
l. Make time to know your in-laws but stay out of their disputes.
m. Maintain the Adab (etiquettes) of Islam with your sister- and brother-in-laws (i.e.no hugging or kissing).
n. You are not obliged to spend every weekend with your in-laws.
o. Give grandparents easy and reasonable access to their grandchildren.
p. Be forgiving and keep your sense of humor.
q. Remember that nobody can interfere or influence your marriage unless you allow them to.
r. Invite in-laws at least once a month for a meal.
s. Visit them when you can and encourage your spouse to visit their parents and regularly check on them.
t. When parents become dependent on their children, a serious discussion with all parties present should take place. Expectations and requirements of such a living arrangement must be worked out.
3. Parenting
The tug of war that results from differing understandings of parenting are also a source of tension in marriage. One solution is to start learning about Islamic parenting before having children. If you already have kids, you can still learn.
4. Stress
Stress is an almost constant factor in most people's lives in North America. Muslim couples are no exception. Stress from work, for example, is carried into the home.
Couples and families need to work out a coping mechanism in the family. For instance, couples can take a walk to talk about the day or go to the Masjid for at least one prayer. They can read Quran individually or together. The methods can vary, but as long as they are Halal and work, they can be used.
5. Domestic violence
This is an extremely sad reality and unless it is dealt with promptly by victims, perpetrators and/or those concerned about the two, then the family will break. Seeking help is necessary and if domestic violence is not stopped, the destructive effects will not only be harmful to the husband and wife, but to their children as well.
Family members, friends and Imams need to stop the abuse. They must intervene and work on getting help for the husband and the wife.
6. Spiritual incompatibility
This is a growing problem in North America, where Muslims from all around the world live and different understandings of Islam are present. There is a disturbing lack of tolerance amongst young Muslims, especially, who may get sucked into cult-like groups which preach a "we're right and everyone else is wrong" mentality, whether the issue is where you put your hands in prayer or whether you decide to wear Western clothes or traditional Eastern ones.
This intolerance is being transferred to marriages, where a couple may differ on minor points of faith. Married couples must understand the difference between an Islamically acceptable difference of opinion and one that is not. They must develop a tolerance, balance and respect for their differences on that basis.
7. Sexual dysfunction
This is one of the least talked about problems, but it is one that is wreaking havoc in a number of marriages. Many couples who are marrying are not learning the Islamic perspective on sex and marriage. As a result, when they are not satisfied with their spouse, a number of them may turn to others or seek easy divorce, instead of a solution.
Couples have to understand that the marital relationship in this area, as in others, needs work and patience and cannot be the subject of whims and impatience. Knowledge, practice and if possible, the advice of a wise, compassionate scholar are two key elements in finding a solution to this problem.
8. Interfaith marriages
Islam forbids marriage between Muslim women and non-Muslim men. There are a number of Muslim women who have taken this step and regretted it later. Such an action, in most Muslim families, results in the woman being isolated from her family with no support. As a result, when marital disputes do arise, parental support, which is there for many Muslim couples, is not there for these women. These Muslim women may also experience guilt for disobeying Allah and hurting their parents.
In other cases, Muslim women ask non-Muslim men they want to marry to convert shortly before the marriage to appease their parents. Again this can lead to marital disputes. Two things usually happen. Either the man becomes a truly practicing Muslim and the couple is no longer compatible; or he's bombarded with Muslims from the community wanting to invite him to Islam and he gets upset and may hate Islam.
In the case of Muslim men marrying Jewish and Christian women, the situation is different. While Islam does allow this, Muslim men marrying Jews and Christians need to remember that living in the West, if they end up divorcing, the children will almost automatically be given to the mother. Also, remember that the mother is the child's most important school. If you want your kids to grow up as practicing Muslims, you are better off marrying a practicing Muslim woman, especially in the West, where the unIslamic cultural influences outside the home are strong enough. Inside the home, it will become even harder to maintain Islamic influences if a mother is not a practicing Muslim herself.
9. Intercultural marriages
While Islam does not forbid intercultural marriages, they can become a source of tension when Muslims, primarily the couple, but also their families, make their culture more important than Islam. If parental support is there for an intercultural marriage, things are smoother for the couple. If there is not, and if there is even hostile opposition on the part of one or both sets of parents, it could be better to not marry the person in the long run.
10. Lack of domestic skills
While girls are being encouraged to become scientists, engineers and doctors, for instance, there is little to no emphasis being placed on gaining domestic skills. It should be remembered that in Islam, while women are not forbidden from working within Islamic guidelines, and men are encouraged to help with housework, women's primary duty is within the home as a home manager and mother. As a result of the lack of domestic skills, many married couples find themselves in messy homes, where meals lack proper nutrition and in general, there is frustration.
If a married couple is working, husbands need to pitch in more in the home and remember that their wife is a not a machine, but a human being who also needs rest after a hard day of work.
11. The modern Muslim woman meets the old-fashioned Muslim man
While young Muslim women of the West are being encouraged to be strong and confident, boys are being raised in the same way and with the same cultural expectations as their fathers. As a result, young couples face a tug of war, when the old-fashioned, young Muslim boy won't lift a finger around the house (since he never saw his dad do this) and his young Muslim wife expects him to pitch in, as the Prophet Muhammad (peace and blessings be upon him) did with his wives.
As well, a number of young Muslim men expect their wives not to argue with them since they never saw their mother cross their father. This is once again cultural. But what is clear is that boys and girls are being raised very differently. Parents have to be more careful to give proper training to both children. As well, parents need to intervene in cases of dispute of this nature and be fair, not favor their own child.
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