Take Your Wudu Beyond Ritual Washing

By Asma Bint Shameem

Wudu is such a beautiful thing. It is done so that we can purify ourselves before we stand for prayer in front of Allah. And all of us make wudu, because we know that without it our prayer will not be valid. But usually we do it routinely, swiftly washing our hands and feet, splish splash on the face, a quick wipe over the head and we are done, not thinking much of it. And sometimes we even get lazy and don’t do it properly, especially at times like Fajr, when we are sleepy and during cold weather.

But there is more to wudu than just being a condition for worship. Something that makes it more than just a routine thing before prayer…… something higher and more complete…. something that most of us neglect or overlook.

And that is…..that the very act of wudu is a form of worship in itself. By performing wudu you can get closer to Allaah….you can increase your Imaan and strengthen your faith. By performing wudu, you can intensify your love for Allaah and His Messenger (Sal Allahu Alayhi wa Sallam)…and you can have your sins forgiven. And how can one do all that ?

Every time you make wudu, be conscious of Allaah, your Rabb, and remember that it is Him, Who ordered you to perform wudu in the first place. And you are carrying out His Orders, His Command….you are obeying Him. And you love to obey Him. So be conscious of your obedience to Him and thank Him for enabling you to carry out His Command as He says:

(O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles) [Surah Maidah:6]

This will increase your love for Allaah, and strengthen your Imaan….and improve your relationship with Him. It will make you more conscious of Him when you stand in front of Him in prayer and give you more Khushoo.

And every time you perform wudu, be conscious that you are following the Sunnah of our beloved Prophet (sal Allaahu Alayhi wa Sallam). It is the same way he did wudu….. the Prophet that you love and honor and respect….and it is his Sunnah that you love to follow. Not only will Allaah will reward you for following His Messenger (sal Allaahu Alayhi wa Sallam), but it (the wudu) will also increase your love for the Sunnah as well.

The Prophet (sal Allaahu Alayhi wa Sallam) said: “He who performs wudu like this wudu of mine and then offered two rakahs of prayer without allowing his thoughts to be distracted, all his previous sins are expiated.” (Muslim)

So the key to sins being expiated is performing wudu like the Prophet (sal Allaahu Alayhi wa Sallam) and then praying. And every single time you perform wudu, do it sincerely for the sake of Allaah, expecting a reward from Him, asking Him to accept it from you, hoping that He will forgive you.

Because wudu expiates sins. “When the Muslim or believing slave does wudu and washes his face, every wrong thing that he looked at with his eyes comes out from his face with the water or with the last drop of water. When he washes his hands, every wrong thing that he did with his hands comes out from his hands with the water or with the last drop of water. When he washes his feet every wrong thing that he walked to with his feet comes out from his feet with the water or with the last drop of water, until he emerges cleansed of sin.” (Muslim)

And whenever you do wudu, think of the People who will have bright hands and faces on the Day of Resurrection and know that if you try to do your wudu properly, doing it sincerely for the sake of Allaah, then He will make you among those. The Prophet (sal Allaahu Alayhi wa Sallam) said: “(On the Day of Resurrection) You will have distinctive marks “Al-Ghurr-ul- Muhajjalun” which nobody among the peoples (except you) will have; you would come to me (at the Cistern of al-Kauthar) with blazing forehead and bright hands and feet on account of the traces of ablution.” (Muslim)

Try and maintain your wudu at all times as this is a sign of a believer. The Prophet (sal Allaahu Alayhi wa Sallam) said: “Only the believer will remain with his ablution (sustaining it at all times).” (Saheeh al-Jamee) And even if you have difficulty in doing wudu, like cold weather, or any other situation that makes wudu difficult, still try your best to maintain it, since there is tremendous reward.

The Prophet (sal Allaahu Alayhi wa Sallam) said: “Shall I not tell you something by which Allah effaces the sins and elevates ranks (in Jannah)?” The Companions said; “Certainly, O Messenger of Allah.” He said, “Performing the Wudu thoroughly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next prayer after observing a prayer; and that is mindfulness”. (Muslim)

And don’t forget the Siwaak. It is something that Allaah and His Messenger love. He (sal Allaahu Alayhi wa Sallam) said: “Siwak is a purification for the mouth and satisfaction for the Lord”. (al- Nisaee and Ibn Khuzaima -Sahih at Targheeb)

And when you finish wudu, be sure and say the Sunnah duas that the Prophet (sal Allaahu Alayhi wa Sallam) taught us to say AFTER we are done with wudu. Remember there are NO duas to be said during wudu. There is nothing proven about that from the authentic Sunnah. Just START your wudu with Bismillaah and when you are DONE, then say the following:

1) Ashhadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna Muhammadan abduhu wa rasooluhu. (Meaning: I bear witness that there is no god except Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger.) (Muslim)

2) Allaahumm ajalni min al-tawwaabeena wajalni min al-mutatahhireena (Meaning: O Allaah, make me one of those who repent and make me one of those who purify themselves). (Tirmidhi-Saheeh by Albaani)

3) Subhaanaka Allaahumma wa bi hamdika, ashhadu an laa ilaaha ill anta, astaghfiruka wa atoobu ilayka (Meaning: Glory and praise be to You, O Allaah, I bear witness that there is no god but You, I seek Your forgiveness and I repent to You) (al-Nasaai, etc.- Saheeh by Albaani)

May Allaah make us among those who purify themselves for His sake, physically as well as spiritually. Ameen.

Do You Smile?

I used to visit a specific masjid and for a bit of time I did not look forward to attending that masjid.  I didn’t know anyone there and very few people there made an effort to reach out.  I would see brothers that I would see every day and they wouldn’t smile at me and so I didn’t feel as welcome as I should have.  Maybe it was because they were stingy with their smiles or maybe I wasn’t a member of their click (maybe I wasn’t tablighi enough for the Pakistanis or salafi enough for the Saudis or Arab enough for the Palestinians or convert enough for the blacks (bad generalizations on purpose) etc etc).  In reality, if I wasn’t stubborn enough, there is a good chance I would have stopped going to that masjid because of the uncomfortable environment. 

Muslims are supposed to be welcoming, cheerful people, especially around other Muslims.  We know from the hadith that smiling for your brother is a charity, yet many of us decide we don’t have enough smiles to give out or we decide we only want to smile to those we know.  For those that cannot smile for their fellow Muslim brother, this is a completely moronic and idiotic train of thought that comes from nationalism, miserliness or ignorance.

If you look at the kuffar and the environment they’ve produced around us here in the West, you will notice that these people will make an effort.  They will make eye contact with you.  They will smile in your face and ask you how your day is going.  They will make small talk.  What is wrong with us (the Muslims) when we cannot do this amongst ourselves?

For those that want the scientific benefits of smiling (though the Sunnah should be enough for us), Dr. Mark Stibich (via about.com) notes ten reasons to smile:

1. Smiling Makes Us Attractive:
We are drawn to people who smile. There is an attraction factor. We want to know a smiling person and figure out what is so good. Frowns, scowls and grimaces all push people away — but a smile draws them in.

2. Smiling Changes Our Mood:
Next time you are feeling down, try putting on a smile. There’s a good chance you mood will change for the better. Smiling can trick the body into helping you change your mood.

3. Smiling Is Contagious:
When someone is smiling they lighten up the room, change the moods of others, and make things happier. A smiling person brings happiness with them. Smile lots and you will draw people to you.

4. Smiling Relieves Stress:
Stress can really show up in our faces. Smiling helps to prevent us from looking tired, worn down, and overwhelmed. When you are stressed, take time to put on a smile. The stress should be reduced and you’ll be better able to take action.

5. Smiling Boosts Your Immune System:
Smiling helps the immune system to work better. When you smile, immune function improves possibly because you are more relaxed. Prevent the flu and colds by smiling.

6. Smiling Lowers Your Blood Pressure:
When you smile, there is a measurable reduction in your blood pressure. Give it a try if you have a blood pressure monitor at home. Sit for a few minutes, take a reading. Then smile for a minute and take another reading while still smiling. Do you notice a difference?

7. Smiling Releases Endorphins, Natural Pain Killers and Serotonin:
Studies have shown that smiling releases endorphins, natural pain killers, and serotonin. Together these three make us feel good. Smiling is a natural drug.

8. Smiling Lifts the Face and Makes You Look Younger:
The muscles we use to smile lift the face, making a person appear younger. Don’t go for a face lift, just try smiling your way through the day — you’ll look younger and feel better.

9. Smiling Makes You Seem Successful:
Smiling people appear more confident, are more likely to be promoted, and more likely to be approached. Put on a smile at meetings and appointments and people will react to you differently.

10. Smiling Helps You Stay Positive:
Try this test: Smile. Now try to think of something negative without losing the smile. It’s hard. When we smile our body is sending the rest of us a message that “Life is Good!” Stay away from depression, stress and worry by smiling.

Therefore, O Muslim, smile, it’s the sunnah!  So I ask you, do you smile?
Related: Do You Miswak? and Do You Adhan?

The Islamic New Year

In less than one week, we will begin the New Year according to the Islamic calender.  We will embark on 1431 A.H. (after hijra).  The Islamic calender has twelve months as “The number of months in the sight of Allah is twelve (in a year) – so ordained by Him the day He created the heavens and the earth…” (Translation of the Meaning of the Quran, 9:36).

The months are: Muharram, Safar, Rabi Awal, Rabi Thani, Jumada Awal, Jumada Thani, Rajab, Shaban, Ramadan, Shawwal, Dhul Qiadah, and Dhul Hijjah.

Out of the twelve months, four are considered sacred as the Final Sermon of Rasoolullah (SAW) included the statement, “With Allah the months are twelve; four of them are holy; three of these are successive and one occurs singly between the months of Jumaada and Sha’ban.” 

This makes the sacred months Muharram (1), Rajab (7), Dhul Qiadah (11), and Dhul Hijjah (12).  With the new year begining and with Muharram being the first month and one of the sacred months, I thought it’d be nice to share the following article on the virtues of the month of Muharram as written by Mufti Taqi Usmani:

Facts About Muharram

• Muharram is one of the four sacred Months out of twelve. The other being Dhul-Qa’dah, Dhul-Hijjah,and Rajab.
• These four months have been sacred since the creation of universe – as told by Allah Subhana Watala in the Quran.
• After Ramadan, fasting in the month of Muharram is most rewardable.
• Muharram is a sacred month NOT because the grandson of Prophet Muhammad (saw) was martyred in this month. It is sacred because Allah made it sacred along with three other months and told us about it in the Quran.

Facts about Ashurah – The 10th of Muharram

• Fasting on the 10th Muharram i.e. Ashura was obligatory on the Muslims before the fasts of Ramadan were made obligatory.
• Fasting on the 10th of Muharram expiates the sins of the previous year.
• Musa (as) and the Bani Israel were saved from the Pharaoh by the parting of the sea on 10th Muharram.
• Prophet Musa (as) as a sign of gratitute to Allah used to fast on the day of Ashura and Jews did the same.
• Prophet Muhammad (saw) on hearing the fast of Musa (as) also ordered the Muslims to fast on this day and himself did the same.
• Prophet Muhammad (saw) decided to fast on 9th Muharram as well to differentiate from the Jews but he passed away before he could do so.

Misconceptions about Ashura

• This is the day Prophet Adam (as) was created
• This is the day when Allah accepted the repentance of Adam (as)
• This is the day when Ibrahim (as) was born.
• This is the day the Qayamat (doomsday) will occur. (From hadiths we know Qayamat will occur on a friday, but does not specify which month)
• Whoever baths of Ashura will never get ill.
• Muharram is an evil or unlucky month (due to the battle of Karbala)
• Marriages should not be held in Muharram.

All of the above are misconceptions based on unauthentic traditions. This misconception can be easily removed by the fact that on the exact same day Husain (ra) was martyred, years ago Prophet Musa as and his followers were saved from Pharaoh, which is why Prophet Muhammad saw observed the fast on Ashura and ordered the Muslims to do the same. The day can not be lucky or unlucky at the same time.

Historical Facts about Muharram

• Companion Umar Farooq (ra) succumbed to his injuries and attained Martyrdom on the 1st of Muharram, 23 AH (After Hijri)
• Grandson of Prophet Muhammad (saw) Hussain ibn Ali (ra) along with most of his family members was martyred in the desert of Kerbala in Iraq on the 10th of Muharram.

Authentic Ibadaat (Worship) of Muharram

• Fasting in Muharram (any day)
• Fasting on 10th Muharram and combining it with the fast of 9th Muharram to distinguish from the Jews.

Innovations and things to avoid in Muharram

• Preparing special dishes meals in Muharram.
• Holding lamentation and mourning ceremonies in the memory of martyrdom of Sayyidna Husain (ra)
• Cursing the companions.
• Wearing black clothes and starving and refusing to drink in memory of Husain (ra)

Source: http://www.albalagh.net
Related: What’s So Special About Muharram?

Therefore, O Muslim, make the intention to fast the day of Ashoora (10th of Muharram) and the day before it (the 9th) if you are able to do so.

The Fiqh of Priorities

It is a sunnah of our beloved Prophet (SAW) to shorten the dhuhr and asr prayers to two rakat instead of four during the time of Hajj. However, Uthman (the caliph at the time) thought the sunnah was to pray the full four rakat. Ibn Masood , who had personally seen the Prophet (SAW) shorten his prayers during Hajj, approached Uthman to tell him of the correct opinion. However, Uthman held firm to what he believed was correct and led the prayer in full. Ibn Masood prayed behind Uthman the full prayer.

Afterwards, a group of Muslims came to Ibn Masood and asked him why he prayed the full four rakat behind Uthman when he could have waited for the prayer to be over and then prayed the shortened prayer by himself. After all, Ibn Masood had personally seen the Prophet (SAW) shorten the prayer himself and knew it to be the correct opinion. Ibn Masood responded that to shorten the prayers during Hajj is a sunnah, however, to follow the imam is an obligation.

Here we are given a glimpse into the Fiqh of Priorities. We are to give precedence to that which is more important. So next time you want to become a fitnah in your community and raise a ruckus about whether the Taraweeh prayers should be eight or twenty rakat, ask yourself, “Is this what the companions of the Prophet (SAW) would do?” After all, the true sunnah here is to pray what the imam has prayed as Abu Dharr said the Messenger of Allah (SAW) said: “Whoever prays qiyaam – i.e., Taraweeh – with the imam until he finishes, it will be recorded as if he spent the whole night in prayer” (Tirmidhi).

For a lecture on the Fiqh of Priorities, check out Yasir Fazaqa’s lecture available on AudioIslam here (it’s the 22nd lecture listed).

Do You Adhan?

The call to prayer (adhan) is one of the most beautiful sounds known to man.  When the call comes out, we hear about tawheed and the shahada.  Then we hear the secret to success when one hears, “Come to prayer, come to success.”  When the adhan is pronounced, we should stop what we are doing and listen to call and repeat its words as Rasoolullah (SAW) said, “Whenever you hear the Adhan, say what the Mu’adhin is saying” (Bukhari).

There is a great merit and reward in pronouncing the adhan.  After all, Allah (SWT) tells us in the Quran, “Who speaks better than one who calls to God and acts righteously?” (Translation of the Meaning of the Quran, 41:33).

The Messenger of Allah (SWT) said, “If the people knew the reward for pronouncing the adhan and for standing in the first row (in the congregational prayer) and found no other way to get it except by drawing lots they would do so” (Bukhari).

The Messenger of Allah (SAW) said, “the Mu’adhdhins will have the longest necks on the Day of Resurrection” (Muslim).

Furthermore, Satan despises the adhaan as Allah’s Apostle (SAW) said, “When Satan hears the call to prayer, he runs away to a distance like that of Rauha.”  Someone asked him about Rauha. He replied “It is at a distance of thirty-six miles from Medina.” (Muslim).

Even if you are praying alone, it is the sunnah for a man to make the adhan and iqama by himself as anything that hears your call to prayer will testify for you on the Day that lasts 50,000 years.  Abu Sa’id al-Khudri told a man, “I see you liking sheep and the wilderness. So whenever you are with your sheep or in the wilderness and you want to pronounce Adhan for the prayer raise your voice in doing so, for whoever hears the Adhan, whether a human being, a jinn or any other creature, will be a witness for you on the Day of Resurrection.”   Abu Said added, “I heard it (this narration) from Allah’s Apostle” (Bukhari).

Furthermore, the Messenger (SAW) said, “Your Lord likes it when a shepherd at the top of a mountain pass calls the Adhaan for prayer and then prays. Then Allah says, ‘Look at this slave of mine, saying the Adhaan and the Iqaamah for prayer and fearing Me.  I ask you to bear witness that I have forgiven My slave and will admit him to Paradise’” (an-Nisai).

Moreover, Imam Shafi held the opinion it is disliked to pray without the adhan and iqamah as he said, “If a man neglects to say the Adhaan and Iqaamah when he is praying alone or in congregation, I regard that as makrooh, but he does not have to repeat the prayers he did without the Adhaan or Iqaamah.”

So I ask you, do you adhan?

Always say Bismillah

From the jinn there is produced a qareen for every human.  A qareen tries to seduce his subject by giving one evil thoughts or bad dreams.  Even Rasoolullah (SAW) had a qareen as he told Aisha (ra) in Sahih Muslim.  However, Rasoolullah (SAW) was protected from his qareen as his qareen helped him in doing good.  The Holy Quran says, “If anyone withdraws himself from remembrance of (Allah) the Most Merciful, We appoint for him a Shaytan, to be an intimate companion to him” (Translation of the Meaning of the Holy Quran, 43:36).  With that being said we all have a qareen/jinn that follows us around everywhere we go.  How do we get rid of these shayateen?

It is narrated from the salaf that two qareen met up and one was weak, sick, and hungry while the other qareen was strong, healthy, and well-fed.  The strong one asked the weak one, “What has happened to you?”

The weak one replied, “My person always says bismillah (in the name of Allah).  He says bismillah before he eats and drinks so that I cannot eat and drink with him.  He says bismillah before he enters his home so that I cannot go inside his home with him either.”

The strong qareen responded, “My person never says bismillah.  I eat and drink with him and I enter his home all the time.”

Therefore, o Muslim, always say bismillah before you do anything.  And if you forget to say bismillah before you eat and remember midway through your meal, say, “bismillahi fee owaleehee wa ahkireehee” (in the name of Allah in it’s beginning and end) causing your qareen to throw-up what he’s eaten with you thus far.

Do You Miswak?

I used to get a couple of cavities a year in my visits to the local dentist.  Then, however, I discovered miswak, the Sunnah toothbrush.  Subhan’Allah, for the last couple of years, I’ve been cavity-free.  I don’t use the miswak too often, maybe a couple seconds here or there after making wudhu or before the prayer.  However, the fact of the matter is that the Sunnah toothbruth is an effective tool for not only keeping your teeth fresh and clean, but also gaining the pleasure of our Lord, insh’Allah.  The Messenger of Allaah (SAW) said, “Siwaak cleanses the mouth and pleases the Lord” (Bukhari).

The Prophet (SAW) highly recommended the use of the siwak as he said, “Were it not for the fact that I did not want to make things too hard for my ummah, I would have commanded them to use the siwaak at every time of prayer” (Bukhari).

The miswak is a confirmed Sunnah and it is something we all should try to implement into our daily lives, not just for the sake of the cleanliness of our teeth, but also for the sake of implementing a beautiful Sunnah. 

So I ask you, do you miswak?

A Good Night’s Sleep

By Shaykh Salman al-Oadah

It might seem funny to devote an article to sleeping. But think about it. The average person spends around eight hours of a 24-hour day asleep. That is a third of a person’s lifetime.

Allah describes sleep as a blessing from Him. He says in the Qur’an:

“And We made your sleep a rest for you.” [Surah al-Naba’: 9]

“And remember when He made slumber fall upon you as a reassurance from Him.” [Surah al-Anfal: 11]

“It is Allah who has made the night for you, that you may rest therein, and the days as that which helps you to see. Verily Allah is full of grace and bounty to humanity, yet most people give no thanks.” [Surah Ghafir: 61]

Sleep is not only described as a blessing bestowed upon the people, but also as a testament to Allah’s creative ability. Consider where Allah says:

“He it is who gathers up your souls at night and knows all that you do by day. Then He raises you up again, so that the term appointed for you (on Earth) may be accomplished. And afterward unto Him is your return. Then He will proclaim to you what you used to do.” [Surah al-An`am: 60]

“Allah takes the souls at the time of their death, as well as (the souls of) those who die not, during their sleep. Then He withholds those on whom He has passed the decree of death and sends the others back until an appointed term. Most surely there are signs in this for a people who reflect.” [Surah al-Zumar: 42]

Yes, sleep is His creation, and it has its marvels. A sleeping person drifts away from his consciousness and reason, only to be fully restored to his rational faculties upon waking, refreshed and revitalized.

A sleeping person can see the strangest and most amazing things, things that a waking person could never possibly see. Our ability to dream is another of Allah’s blessings, and another sign of His greatness.

We can appreciate the importance of sleep if we consider that Allah guided His Messenger (peace be upon him) regarding the etiquettes of sleeping, like being in a state of purity and lying on his right side. (As for facing the qiblah, this is actually not established by the Sunnah.)

Likewise, a number of remembrances and supplications are prescribed for sleeping. The Prophet (peace be upon him) instructed `Ali b. Abi Talib and Fatimah to say “Subhan Allah” 33 times, “al-Hamdu Lillah” 33 times, and “Allah Akbar” 33 times. He informed them that doing so will remove their fatigue and revitalize them, and said: “It is better than having a servant.” [Sahih al-Bukhari and Sahih Muslim]

Our generation is sometimes accused of being “the sleeping generation”. Most of us certainly do not need to sleep more than we already do. Nevertheless, we must respect our need to sleep by observing the etiquettes and approaches to sleep that will maximise the benefit that we get from it. This, in turn, helps us manage stress and makes our waking hours more productive.

It is a mistake to dismiss the importance of sleep. We all need it, and we all get our daily quota of sleep. Therefore, it is wrong that we make light of the subject of sleep and disdain reading or speaking about it, as if it were something superfluous.

In order to sleep better, we should first relax a bit. We need to unwind from the pressures, worries, and distresses of the day. We need to end the day on a note of forgiveness and with a few moments of tenderness with our families. We need to recite our remembrances of Allah and rid our hearts of all our animosities. We should not lay our heads down on our pillows with resentfulness in our hearts and angry thoughts in our minds. We should make our last thoughts of the day positive ones.

Source:  www.islamtoday.com

Can We Eat the Non-Zabiha Meat in America?

A common debate topic amongst Muslims today is the issue of non-zabihah meat and whether or not it is permissible to eat.  Can we, as Muslims, eat a Big Mac at McDonalds?  Can we eat Kosher meat?  I recently attended a “debate” in which two shaykhs argued their sides in a discussion manner that was very respectful and dignified.  One scholar, Shaykh Yasir Qadhi, representing the Hanbali opinion, argued the meat of the Christians here in the United States is not-permissible while another scholar, Shaykh Yaser Birjas, representing the Shafi opinion, argued the chicken that is available wide-spread in America is permissible.  Here’s the breakdown of the opinions:

Taking into account the Quranic Ayaat found in Surat Maidah, the main difference of opinion between the different schools of thought comes down to the fact of whether or not saying the Bismillah is wajib (obligatory) or mustahhab (desirable) before the actual slaughter takes place.  Apparently the Hanafis, Malikis, and Hanbalis all consider saying the Bismillah as wajib before the slaughter takes place.  The modern Shafis consider the saying of Bismillah as recommended, but not required.  Shaykh Bin Baaz also followed the opinion that saying Bismillah is also required. 

It should be noted both scholars agreed that Kosher meat is permissible since the Jews do mention the name of Allah (SWT) before their slaughter.  However, both scholars also agreed that red meat in America should be avoided on the premise that much of the red meat available here comes from animals that have died from stunning (Fatwa here).  The audio of the dialogue is available here.

Before we delve too much, we must consider the USA or our respective country to be a place where the majority of the people are Ahl-Kitaab or else this discussion is useless.  Now, is the USA a Christian country?  Allahu Alim.  Let’s consider it one for this discussion, but do keep this Fatwa in the back of your mind. 

Now, let’s get into the nitty-gritty of the issue.  The Jews do follow the Torah and they slaughter in the name of Allah for their Kosher meat.  Therefore, Kosher meat is permissible for Muslims today.  Christians are also required to follow the Old Testament and hence, they are to slaughter in the name of God.  However, this aspect of Christian Law is completely neglected today and they do not mention anything when they slaughter their meat.  If a Christian were to say, “In the Name of the Lord,” then this meat would be permissible.  However, as we know, this does not take place amongst today’s Christians.

With that being said, what’s happened here in America today is that many of the ‘modern-day salafis’ have misinterpreted a fatwa from Shaykh Ibn Uthaymin.  Shaykh Ibn Uthaymin lived his life in Saudi Arabia and never lived in the West (though he did travel to the USA for medical purposes).  Living in Saudi Arabia, he did not interact with Christians on a regular basis.  It appears he was not aware that ALL Christians have abandoned this practice of stating the name of Allah.  If one reads his fatwa, he states that if one is unsure whether or not a Christian has mentioned Allah or not, then this meat is, by default, permissible.  However, the fact of the matter is, we know FOR SURE that the name of Allah has not been mentioned by these Christians when they slaughter their meat.  Shaykh Yasir Qadhi was once in a gathering with Shaykh Ibn Uthaymin when a student asked, “Is their meat permissible when I know 100% for sure that they are slaughtering without saying Bismillah?”  Shaykh Ibn Uthaymin responded by saying then, this meat is haraam (just) for you.  It appears that the Shaykh thought that this student of knowledge that asked this question was one of very few people who knew for sure that modern-day Christians do not say Bismillah.  However, the reality of the fact is that we ALL know that the name of Allah is not mentioned before the slaughter amongst Christians.  Furthermore, if a Christian were to mention someone, it would probably be Jesus, in which case, the meat is haraam for it has been slaughtered in the name of other than Allah!

In closing, I leave you with the follow hadith to consider:
Adi b. Hatim reported: Allah’s Messenger (SAW) said to me:  “When you let off your dog, recite the name of Allah, and if it catches (game for you) and you find it alive, then slaughter it; if you find it killed and that (your dog) has eaten nothing out of that, (even then) you may eat it; but if you find along with your dog another dog, and (the game an) dead, then don’t eat, for you do not know which of the two has killed it” (Muslim).

The Month of Muharram

By Mufti Taqi Usmani

Facts About Muharram

• Muharram is one of the four sacred Months out of twelve. The other being Dhul-Qa’dah, Dhul-Hijjah,and Rajab.
• These four months have been sacred since the creation of universe – as told by Allah Subhana Watala in the Quran.
• After Ramadan, fasting in the month of Muharram is most rewardable.
• Muharram is a sacred month NOT because the grandson of Prophet Muhammad (saw) was martyred in this month. It is sacred because Allah made it sacred along with three other months and told us about it in the Quran.

Facts about Ashurah – The 10th of Muharram

• Fasting on the 10th Muharram i.e. Ashura was obligatory on the Muslims before the fasts of Ramadan were made obligatory.
• Fasting on the 10th of Muharram expiates the sins of the previous year.
• Musa (as) and the Bani Israel were saved from the Pharaoh by the parting of the sea on 10th Muharram.
• Prophet Musa (as) as a sign of gratitute to Allah used to fast on the day of Ashura and Jews did the same.
• Prophet Muhammad (saw) on hearing the fast of Musa (as) also ordered the Muslims to fast on this day and himself did the same.
• Prophet Muhammad (saw) decided to fast on 9th Muharram as well to differentiate from the Jews but he passed away before he could do so.

Misconceptions about Ashura

• This is the day Prophet Adam (as) was created
• This is the day when Allah accepted the repentance of Adam (as)
• This is the day when Ibrahim (as) was born.
• This is the day the Qayamat (doomsday) will occur. (From hadiths we know Qayamat will occur on a friday, but does not specify which month)
• Whoever baths of Ashura will never get ill.
• Muharram is an evil or unlucky month (due to the battle of Karbala)
• Marriages should not be held in Muharram.

All of the above are misconceptions based on unauthentic traditions. This misconception can be easily removed by the fact that on the exact same day Husain (ra) was martyred, years ago Prophet Musa as and his followers were saved from Pharaoh, which is why Prophet Muhammad saw observed the fast on Ashura and ordered the Muslims to do the same. The day can not be lucky or unlucky at the same time.

Historical Facts about Muharram

• Companion Umar Farooq (ra) succumbed to his injuries and attained Martyrdom on the 1st of Muharram, 23 AH (After Hijri)
• Grandson of Prophet Muhammad (saw) Hussain ibn Ali (ra) along with most of his family members was martyred in the desert of Kerbala in Iraq on the 10th of Muharram.

Authentic Ibadaat (Worship) of Muharram

• Fasting in Muharram (any day)
• Fasting on 10th Muharram and combining it with the fast of 9th Muharram to distinguish from the Jews.

Innovations and things to avoid in Muharram

• Preparing special dishes meals in Muharram.
• Holding lamentation and mourning ceremonies in the memory of martyrdom of Sayyidna Husain (ra)
• Cursing the companions.
• Wearing black clothes and starving and refusing to drink in memory of Husain (ra)

Source: http://www.albalagh.net
Related: What’s So Special About Muharram?

Alhamdulillah, we are now in the blessed month of Muharram!  Insh’Allah, don’t forget to fast the 9th of Muharram (Tues, Jan 6 2009) and the Day of Ashura (Wed, Jan 7 2009).  Insh’Allah, my dates are accurate but please double-check them in your locality!

Virtues of the First Ten Days of Dhul Hijjah

ALL praise is due to Allaah, and may He render our Prophet Muhammad safe from every derogatory thing, and exalt his mention, and the mention of his household and Companions.

Ibn Abbaas, may Allah be pleased with him, reported that the Prophet (sallallaahu alaihi wa sallam) said: There are no days during which good deeds are more beloved to Allah than these days; meaning the first ten days of Dhul-Hijjah. They inquired: Not even Jihad in the cause of Allah? He said: Not even Jihad in the cause of Allah, unless one goes out for Jihad sacrificing both his life and property and returning with neither. (Al-Bukhaari)

In another version, Ibn Umar (radiallahu anhumaa) reported that the Prophet (sallallaahu alaihi wa sallam), said: There are no days during which good deeds are greater or more beloved to Allah than these ten days. So recite more often the Tahleel (Laa Ilaaha Illallah), Takbeer (Allahu Akbar), Tahmeed (Alhamdulillah). (Imam Ahmad) Jaabir reported that the Prophet (sallallaahu alaihi wa sallam) said: The best day is the Day of Arafah. There are no days during which good deeds are greater or more beloved to Allaah than these ten days. So recite more often the Tahleel (Laa Ilaaha Illallah) , Takbeer (Allahu Akbar),
Tahmeed (Alhamdulillah).

Ten Kinds of Observances In These Days

With regard to the types of worship to be performed during these ten days: one must understand that these days are a great blessing from Allaah to His slave, which is appreciated properly by the actively righteous. It is the duty of a Muslim to appreciate this blessing and make the most of the opportunity, by devoting these ten days to paying more attention to striving hard in worship. Among His blessings to His slaves, Allaah has given us many ways in which to do good and worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord.

Among the good deeds which the Muslim should strive to
do during the first ten days of Dhul Hijjah are:

First: Performing Hajj and Umrah, which are the best of all observances. Its excellence is signified by many Prophetic traditions. The Prophet (sallallaahualaihi wa sallam) said: Performing Umrah and following it with another expiates sins that are committed in between. And the perfect Hajj would be requited with nothing other than Jannah. There are also many
authentic traditions to that effect.

Second: Observing fasting on all or some of these days, particularly on the Day of Arafah. There is no doubt that fasting is the best of observances; for it is one of the observances which Allah relates to Himself, according to the holy tradition (hadith Qudsi): Fasting is for Me, and I shall requite it. My
slave relinquishes his desires, food, and drink for My sake.

Abu Saeed al-Khudri (radiallahu anhu) reported that the Messenger of Allah (sallallaahu alaihi wa sallam) said: Any slave of Allah who observes fast of a day in the cause of Allah, Allah would separate between him and the Fire a distance of seventy years on account of observing that day. (Agreed upon).

Abu Qataadah (radiallahu anhu) narrated that the Prophet (sallallaahu alaihi wa sallam) said: Observing fasting on the Day of Arafat; I expect Allah to expiate the sins that were committed during the preceding year, and the sins that will be committed in the year after. (Imam Muslim)

Third: Reciting takbeer, and Dhikr in these days according to the words of Allah, the Exalted: And mention the name of Allah in certain days [Al-Baqarah 2:203]. These certain days are said to be the first ten days of Dhul Hijjah. Therefore, scholars recommend Dhikr more often during these days, according to a
tradition which is reported by Ibn Umar (radiallahu anhumaa): Therefore, recite more often, tahleel, takbeer, and tahmeed. Ibn Umar and Abu Hurairah (radiallaahu anhum) used to go out to the marketplaces during the first ten days of Dhul-Hijjah and recite out loud the takbeer and people would repeat it after
them. Ishaaq (rahimahullah) reported that the jurists (rahimahumullah) used torecite during the first ten days of Dhul Hijjah: Allahu Akbar, Allahu Akbar, Laa Ilaaha illallah, wallahu Akbar, wa lillaahil-hamd. It is commended to recite them out loud in marketplaces, at homes, roads, mosques and elsewhere. According to the commands of Allaah: That you may exalt Allah for having guided you, and that you may be grateful to Him. [Al-Baqarah 2:185]

Fourth: Repentance and relinquishing acts of disobedience and all sins, in order to acquire forgiveness and mercy. Acts of disobedience are means of banishing, while acts of obedience are means of gaining favour with Allaah. Abu Hurairah (radiallahu
anhu) reported that the Prophet (sallallaahu alaihi wa sallam) said: Verily Allah feels jealous, and the jealousy of Allaah is aroused when man violates what Allaah prohibits. (Agreed upon)

Fifth: Accomplishing more good deeds of voluntary observances, such as: salaat, charity, Jihad, Qur’ânic recitation, enjoining the good and forbidding the wrong, and the like; for the rewards of such observances are multiplied during these days. Observances during these days are unsurpassed in
excellence and they are better and more beloved to Allaah than other excellent observances including Jihad, which is the best of deeds, unless one sacrifices both, his life and his steed.

Sixth: It is legal during these days the recitation of the takbeer in general at all times, day or night until Eid prayer. The restricted takbeer is that which is to be recited after the obligatory prayers. As for the non-pilgrims, the takbeer begins from the Day of Arafah, and for pilgrims it begins from the noon
prayer of the Day of Sacrifice and continues until Asr prayer of the last of the days of Tashreeq.

Seventh: Offering the sacrificial animal during the day of sacrifice and the Days of Tashreeq. It is the sunnah of our father Ibraheem, may Allaah exalt his mention, in commemoration of the occasion when Allaah ransomed Ibraheems son with a large ram. It has been authentically confirmed that the Prophet (sallallaahu alaihi wa sallam) sacrificed two black and white rams with horns. He killed them with his own hand, and invoked the name of Allaah upon them, recited the takbeer, and placed his foot on their sides, when he
killed them. (Agreed upon.)

Eighth: Umm Salamah, may Allah be pleased with her, said: When you see the new moon of Dhul Hijjah, and one of you wants to sacrifice an animal let him refrain from cutting or shaving his hair or clipping his finger nails, or toenails. In another version: Let him not cut his hair or his fingernails until he has slaughtered his sacrificial animal. This perhaps is enjoined on non-pilgrims to have something in common with the pilgrims who bring along with them their sacrificial animals. Allaah, the Exalted, says: And do not shave off your heads until the sacrificial animal is slaughtered. [Al-Baqarah 197] This prohibition seems to apply only to a person who is making the
offering, not his dependents, unless one of them has his own sacrificial animal. There is no harm in washing the head even if some hairs fall off.

Ninth: The Muslim must make sure to observe Eid prayer in its designated place, and attend the khutbah of the Eid. He should also know the purpose of the Eid, and that its a day of giving thanks and a chance for accomplishing good deeds. He should not turn it into a day of mischief, disobedience, or an excuse for violating the prohibited things; such as singing music, illegitimate amusements, consuming liquor, or the like. All of these things are detestable and nullify the good deeds that one may have accomplished during the first ten days of Dhul-Hijjah.

Tenth: After knowing all the above observances, every Muslim, male or female, must utilise these days in obedience to Allaah, remembering Him, expressing gratefulness to him, fulfilling all the obligatory observances, avoiding the reprehensible things and
taking advantage of this season to acquire His mercy and the pleasure. It Allah alone who grants success and guides to the right path. May He exalt the mention of Muhammad, and his household, and Companions, and may He render them safe from every derogatory thing.

Source: www.allaahuakbar.net
Related: The Superiority of the First Ten Days of Dhul-Hijjah by Shaykh ibn al-Uthaymin

Sajdah As-Shukr

Subhana’Allah, there are so many sunnahs out there now that are neglected.  One of these sunnahs is the sajdah as-shukr (the prostration of thankfulness).  The fact of the matter is we should go directly into sajdah whenever we hear any good news from a good grade on a test to recognizing any beautiful bounty Allah (SWT) has bestowed upon us.  Sajdah as-Shukr is easy and takes seconds (if we want it to).  The place of sajdah is when we are closest to Allah (SWT) and it is the ideal position in which for us to make dua to Allah (SWT).  Let’s make this one sunnah that we revive, insh’Allah.  Below is Sayyid Sabiq’s collection of hadith with some commentary on Sajdah as-Shukr as found in his work, Fiqh-us-Sunnah:

The majority of the scholars say that it is preferred to make prostrations of thankfulness (shukr) when one receives a bounty or is rescued from some trial. Abu Bakr reports that, when the Prophet sallallahu alehi wasallam received something which pleased him or some glad tidings, he would make the sajdah in thanks to Allah. This is related by Abu Dawud, Ibn Majah, and at-Tirmizhi who says it is hasan.

And al-Baihaqi records, with a chain that meets al-Bukhari’s conditions, that when ‘Ali wrote to the Messenger of Allah, informing him that Hamazhan had embraced Islam, the Prophet prostrated, and when he raised his head, he said: “Peace be upon Hamazhan, peace be upon Hamazhan.”

‘Abdurrahman ibn ‘Auf relates that the Messenger of Allah went out once and he followed him until he entered a grove of palm trees and prostrated. His prostration was so long that ‘Abdurrahman feared that Allah had taken his soul. ‘Abdurrahman came to look at him and he raised his head and said: “What is wrong, Abdurrahman’?” Abdurrahman mentioned what had happened, and he said: “Gabriel alehi as-salam came to me and said: ‘Shall I not give you glad tidings’? Allah says to you, Whoever prays upon you, I pray upon him. Whoever salutes you, I salute him.’ Therefore, I prostrated to Allah in thanks.” This is related by Ahmad and by AlHakim who says: “It is sahih according to the criterion of al-Bukhari and Muslim. And I do not know anything more authentic than that.”

Al-Bukhari records that Ka’b ibn Malik made a sajdah when he received the news that Allah had accepted his repentance. Ahmad records that ‘Ali performed the sajdah when he heard the news that Zhul-Thudayyah of the Khawarij was killed. Also, as mentioned before, Sa’id ibn Mansur recorded that Abu Bakr made sajdah in thankfulness when Musailimah was killed.

The prostration of thankfulness is bound by the same requirements as the prostration in prayer, while some disagree as it is not a prayer. The author of Fath al-‘Alam remarks: “This latter opinion is closer to being correct.” Ash-Shaukani said: “There is nothing in the hadith to prove that ablution and purity of the clothes and place are required for sajdat-us-shukr. And that is the opinion of Imam Yahya and Abu Talib. And these hadith are silent about any takbir being made with the prostration. In alBahr it is stated that there is a takbir. Imam Yahya says: ‘One is not to make the prostration of thankfulness during a prayer as it is not part of the prayer.'”

Reference for Fiqh-us-Sunnah found at www.islamalways.com

Are We the People this Hadith is Referring To?

Narrated Abu ‘Amir or Abu Malik Al-Ash’ari that he heard the Prophet saying, “From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, ‘Return to us tomorrow.’ Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection.”

The hadith mentioned above is narrated by Imam Bukhari (Volume 7, Book 69, Number 494v).  Subhana’Allah, let us just consider this one hadith and ponder over it for a few minutes on the four things that are listed above.

1. Illegal Sexual Intercourse – How many people engage in the detestable act of masturbation and consider it permissible?  Remember there is zina of the eyes (by looking), of the tongue (by talking), of the legs (by walking), etc.  Are we completely free of zina?
2. Wearing of Silk – How many people consider the wearing of silk ties as permissible?
3. Drinking of Alcoholic Drinks – How many Muslims drink nowadays? Anas ibn Maalik (ra) said Rasoolullah (SAW) cursed ten with regard to alcohol: the one who squeezes it (the grapes etc), the one for whom it is squeezed, the one who drinks it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it, the one who consumes its price, the one who buys it, and the one for whom it is brought” (narrated by Tirmidhi and classified as sahih by Shaykh al-Albaani).  Subhana’Allah, can you imagine being cursed by Allah?  I’ve heard scholars say being cursed by Allah means being thrown outside the Mercy of Allah (SWT)!
4. Use of Musical Instruments -Needless to say many people will argue music is permissible looking for any fatwa they can find.  The fact of the matter is that all four madhabs (Hanafi, Maliki, Hanbali, Shafi) all have opinions that music is prohibited.  Just looking at this hadith, is it not enough that music is listed in the same sentence as alcohol and illegal sexual intercourse?  How many of us listen to music and consider it lawful?

Just thought I would share this hadith as I just read it last night.  May Allah (SWT) save us from being amongst those people that the above hadith mentions.  Ameen.

Mufti Taqi Usmani on Milad an-Nabi

The birth date of our beloved Prophet (SAW) is approaching and many people tend to have a celebration on this particular day.  Unfortunately, this practice is not correct and it is an innovation in religion.  Below is an article written by Mufti Taqi Usmani, who is one of the most well-respected Hanafi/Deobandi scholars in the world.  Enjoy the article entitled, “Rabi-ul-Awwal” by Mufti Taqi Usmani, below:

From Superstitions into Light

Rabi’ul-Awwal is the most significant month in the Islamic history, because humanity has been blessed in this month by the birth of the Holy Prophet Muhammad, Sall-Allahu alayhi wa sallam. Before the birth of the Holy Prophet, Sall-Allahu alayhi wa sallam, not only the Arabian peninsula, but also the so-called civilized nations of Rome and Persia were drowned in the darkness of ignorance, superstitions, oppression and unrest. The Holy Prophet, Sall-Allahu alayhi wa sallam, came with the eternal truth of Tawhid (Oneness of Allah), the only faith which provides a firm basis for the real concepts of knowledge, equity and peace. It was this faith which delivered humanity from ignorance and superstitions and spread the light of true knowledge all over the world.

Islamic Celebrations

Thus the birth of the Holy Prophet, Sall-Allahu alayhi wa sallam, was the most significant and the most remarkable event in human history. Had there been room in Islamic teachings for the celebration of birthdays or anniversaries, the birthday of the Holy Prophet, Sall-Allahu alayhi wa sallam, would have undoubtedly deserved it more than the birthday of any other person. But that is against the nature of Islamic teachings. That is why, unlike Judaism, Christianity, and Hinduism, there are very few festivals in Islam, which provides for only two Eids (Eidul-fitr and Eidul-Adha) during the whole year. The dates of these two Eids do not correspond to the birthday of any of the outstanding persons of Islamic history, nor can their origin be attributed to any particular event of history that had happened in these dates.

Both of these two Eids have been prescribed for paying gratitude to Allah on some happy events that take place every year. The first event is the completion of the fasts of Ramadan and the second event is the completion of Hajj, another form of worship regarded as one of the five pillars of Islam.

The manner prescribed for the celebration of these two Eids (festivals) is also different from non-Islamic festivals. There are no formal processions, illumination or other activities showing formal happiness. On the contrary, there are congregational prayers and informal mutual visits to each other, which can give real happiness instead of its symbols only.

No Birthdays

On the other hand, Islam has not prescribed any festival for the birthday of any person, however great or significant he may be. The prophets of Allah are the persons of the highest status amongst all human beings. But the Holy Prophet, Sall-Allahu alayhi wa sallam, or his noble companions never observed the birthday or anniversary of any of them. Even the birthday of the Holy Prophet, Sall-Allahu alayhi wa sallam, which was the most happy day for the whole mankind was never celebrated by the Holy Prophet, Sall-Allahu alayhi wa sallam, himself, nor by his blessed Companions.

The Companions of the Holy Prophet, Sall-Allahu alayhi wa sallam, remained alive after him for about a century, but despite their unparalleled and profound love towards the Holy Prophet, Sall-Allahu alayhi wa sallam, they never celebrated the birthday or the death anniversary of the Holy Prophet, Sall-Allahu alayhi wa sallam. Instead, they devoted their lives for promoting the cause of Islam, for bringing his teachings into practice, for conveying his message to the four corners of the world and for establishing the Islamic order in every walk of life.

The Origins of Christmas

In fact, commemorating the birth of a distinguished person has never been prescribed by any religion attributing itself to divine revelation. It was originally a custom prevalent in pagan communities only. Even Christmas, the famous Christian feast commemorating the birth of Jesus Christ finds no mention in the Bible or in the early Christian writings. It was only in the 4th century after the ascension of Jesus Christ that Christmas was recognized as a regular Christian feast. To quote the Collier’s Encyclopedia:

“It is impossible to determine the exact date of the birth of Christ, either from the evidence of the gospels, or from any sound tradition. During the first three centuries of the Christian era there was considerable opposition in the Church to the pagan custom of celebrating birthdays, although there is some indication that a purely religious commemoration of the birth of Christ was included in the feast of Epiphany. Clement of Alexandria mentions the existence of the feast in Egypt about the year A.D. 200 and we have some evidence that it was observed on various dates in scattered areas. After the triumph of Constantine, the Church at Rome assigned December 25 as the date for the celebration of the feast, possibly about A.D. 320 or 353. By the end of the fourth century the whole Christian world was celebrating Christmas on that day, with the exception of the Eastern Churches, where it was celebrated on January 6. The choice of December 25 was probably influenced by the fact that on this day the Romans celebrated the Mithraic feast of the Sun-god, and that the Saturnalia also came at this time.” (Collier’s Encyclopedia 1984 ed, v. 6, p. 403).

A similar description of the origin of Christmas is found in-the Encyclopedia Britannica with some more details. Its following passage will throw more light on the point:

“Christmas was not among the earliest festivals of the Church, and before the 5th century there was no general consensus of opinion as to when it should come in the calendar, whether on Jan. 6, March 25 or Dec. 25. The earliest identification of Dec. 25 with the birthday of Christ is in a passage, otherwise unknown and probably spurious, of the philos of Antioch (c.180), preserved in Latin by the Magdeburyg centuriators (i, 3, 118), to the effect that the Gauls contended that since they celebrated the birth of Lord on Dec. 25, so they ought to celebrate the resurrection on March 25. A passage, almost certainly interpolated, in ‘Hippelates’ (c. 202) commentary on Daniel iv, 23, says that Jesus was born at Bethlehem on Wednesday, Dec. 25, in the 42nd year of Augustus, but he mentions no feast, and such a feast, indeed, would conflict with the then orthodox ideas. As late as 245, Origin (hem. viii on Leviticus) repudiated the idea of keeping the birthday of Christ “as if he were a king Pharaoh”. (Britannica, 1953 ed. v. 5, p.642)

These two quotes are more than sufficient to prove the following points:

1. The commemoration of birthdays was originally a pagan custom, never recognized by a divine scripture or prophetic teaching.

2. The exact date of the Birth of Sayyidna ‘Isa is unknown and impossible to be ascertained.

3. The commemoration of the birth of Jesus Christ was not a recognized practice in the early centuries of the Christian history.

4. It was in the 4th or 5th century that it was recognized as a religious feast, and that, too, under the influence of the pagans who worshipped Sun-god.

5. There was a strong opposition against the commemorating of the birthday by the early Christian scholars like Origin, on the ground that it is originally a custom of pagans and idolaters.

Original Islamic Resources

In original Islamic resources, also we cannot find any instruction about the celebration of birthdays or death anniversaries. Many Companions of the Holy Prophet, Sall-Allahu alayhi wa sallam, passed away during his life-time. His beloved wife Sayyidah Khadijah, Radi-Allahu anha, passed away in Makkah. His beloved uncle Sayyidna Hamzah, Radi-Allahu anhu was brutally slaughtered during the battle of Uhud. But the Holy Prophet, Sall-Allahu alayhi wa sallam, never observed their birthday or their death anniversaries, nor did he ever advise his followers to celebrate his own birthday in Rabi’ul-Awwal.

What is Wrong with These Celebrations

The reason for abstinence from such celebrations is that they divert the attention of people from the real teachings of Islam towards the observance of some formal activities only. Initially, these celebrations may begin with utmost piety and with a bona fide intention to pay homage to a pious person. Yet, the experience shows that the celebration is ultimately mixed up with an element of merrymaking and rejoicing and is generally confused with secular festivals and the secular, and often sinful, activities creep into it gradually.

The Transformation of Christmas

The example of Christmas will again be relevant. This Christian feast was originally innovated to commemorate the birth of Jesus Christ and, of course, to remember his teachings. But once the occasion had been recognized as a feast, all the secular elements of public festivals crept in. The following quotation from the Encyclopedia Britannia is worth attention:

“For several centuries Christmas was solely a church anniversary observed by religious services. But as Christianity spread among the people of pagan lands, many of the practices of the winter solstice were blended with those of Christianity because of the liberal ruling of Gregory I, the great, and the cooperation of the missionaries. Thus, Christmas became both religious and secular in its celebration, at times reverent, at others gay.”

Then, what kind of activities have been adopted to celebrate Christmas is mentioned in the next paragraphs of which the following quote is more pertinent here:

“Merrymaking came to have a share in Christmas observance through popular enthusiasm even while emphasis was on the religious phase. … In the wholly decked great halls of the feudal lords, whose hospitality extended to all their friends, tenants and household, was sailing, feasting, singing and games, dancing, masquerading and mummers presenting pantomimes and masques were all part of the festivities.” (Encyclopedia Britannica, 1953 v. 5, p. 643)

This is enough to show as to how an apparently innocent feast of reverence was converted into a secular festival where the merrymaking and seeking enjoyment by whatever means took preference over all the religious and spiritual activities.

Being fully aware of this human psychology, Islam has never prescribed, nor encouraged the observance of birthdays and anniversaries, and when such celebrations are observed as a part of the religion, they are totally forbidden.

The Religion is Complete

The Holy Qur’an has clearly pronounced on the occasion of the last Hajj of the Holy Prophet, Sall-Allahu alayhi wa sallam: “Today, I have completed the teachings of your religion.” [Al-Maida 5:3]

It means that all the teachings of Islam were communicated to the Muslims through the Holy Qur’an and the Sunnah of the Holy Prophet, Sall-Allahu alayhi wa sallam. No one is allowed after it to add any thing to them as a part of religion. What was not a part of religion during the lifetime of the Holy Prophet, Sall-Allahu alayhi wa sallam, can never become part of it. Such additions are termed by the Holy Prophet, Sall-Allahu alayhi wa sallam, as Bid’ah or innovation.

Thus, the observance of the 12th of Rabi’ul-Awwal as a religious feast is not warranted by any verse of the Holy Qur’an or by any teaching of the Holy Prophet, Sall-Allahu alayhi wa sallam. Had it been a part of the religion it would have been clearly ordered or practiced by the Holy Prophet, Sall-Allahu alayhi wa sallam, and his blessed companions or, at least, by their immediate pupils. But no example of the celebration of the occasion can be traced out in the early centuries of the Islamic history. It was after many centuries [Albalagh Note: According to Maulana Yusuf Ludhinavi it was in the year 604 A.H.] that some monarchs started observing the 12th of Rabi’ul-Awwal as the birthday of the Holy Prophet, Sall-Allahu alayhi wa sallam, without a sound religious basis, and the congregations in the name of Maulood or Milad were held where the history of the birth of the Holy Prophet, Sall-Allahu alayhi wa sallam, used to be narrated.

Disagreement About the Date

The observance of the 12th of this month as the birthday of the Holy Prophet, Sall-Allahu alayhi wa sallam, is not only an innovation having no basis in the Islamic teachings, but the accuracy of this date as the real birthday of the Holy Prophet, Sall-Allahu alayhi wa sallam, is also very much doubted. There are different dates suggested in different traditions, and the majority of the authentic scholars is inclined to hold that the Holy Prophet, Sall-Allahu alayhi wa sallam, was born on the 9th of Rabi’ul-Awwal. This difference of opinion is another evidence to prove that the observance of the birthday is not a part of the religion, otherwise its exact date would have been preserved with accuracy.

The life of the Holy Prophet, Sall-Allahu alayhi wa sallam, is, no doubt, the most important source of guidance for all the Muslims, and every Muslim is under an obligation to learn and study the events of his life, and to follow the practical example set by him in every sphere of life. The narration of his pious biography (the Seerah) in itself is a pious act, which invites the divine blessings, but the Holy Qur’an and the Sunnah have not prescribed a particular time or method for it. This pious act should be performed in all the months and at all the times. The month of Rabi’ul-Awwal has not been designated by the Shariah as a special season for holding such congregations to commemorate the birth or life of the Holy Prophet, Sall-Allahu alayhi wa sallam. It is thus an innovation (Bid’ah) to restrict the Seerah meetings to the month of Rabi’ul Awwal only, or to believe that the meetings held in this month are worthy of more reward than the meetings held on any other date during the year. In fact, the Companions of the Holy Prophet, Sall-Allahu alayhi wa sallam, used to commemorate the life of the Holy Prophet, Sall-Allahu alayhi wa sallam, throughout the year, not only by studying and conveying his message to others, but also by following his way of life and acting upon his teachings in each and every branch of their activities, and this is exactly what a Muslim is required and supposed to do.

By this we do not mean that the Seerah meetings should not be held in the month of Rabi’ul-Awwal. The point is only that they should not be restricted to it, nor should it be believed that the Shariah has laid any kind of emphasis on holding such meetings in this particular month.

Another point that should always be kept in mind while holding such meetings is that they must be in complete conformity with the rules of Shariah. A Muslim is supposed to abide by the rules of Shariah in all his activities. But at least the meetings held in the memory of the Holy Prophet, Sall-Allahu alayhi wa sallam, should be free from all the acts forbidden by the Shariah.

Contemporary Seerah Meetings and Shariah

It is often observed, especially in the Western countries, that the people hold the Seerah meetings where men and women sit together without observing the rules of hijab prescribed by the Shariah. The teachings of the Holy Prophet, Sall-Allahu alayhi wa sallam, are obviously against such mixed gatherings. How can a Seerah meeting bring fruits where such fundamental teachings of the Shariah are openly violated?

In some meetings the Na’ts (poems) in the memory of the Holy Prophet, Sall-Allahu alayhi wa sallam, are recited by the women before the male audience, sometimes with music, which is totally against the instructions of the Holy Prophet, Sall-Allahu alayhi wa sallam. It is clearly prohibited by the Shariah to hold such meetings or to participate in them, because it is not only a violation of the Shariah rules, but it is an affront to the sanctity of the Seerah of the Holy Prophet, Sall-Allahu alayhi wa sallam.

All other activities, often practiced on the twelfth of Rabi’ul-Awwal, like holding processions, constructing the mock tombs of the Holy Prophet, Sall-Allahu alayhi wa sallam, and illumination of the buildings and the roads are not warranted by any rule of the Shariah. Rather they are based on conscious or unconscious imitation of certain other religions. No example of such activities can be traced out from the earlier Islamic history.

Real Message of Seerah

What is really important with regard to the Holy Prophet, Sall-Allahu alayhi wa sallam, is, first, to follow his teachings, and second to make his pious Seerah available to every Muslim, to preserve it in the hearts of the Muslims from the very childhood, to educate the family members to run their lives according to it and to hold it as the most glorious example of the human conduct the universe has ever witnessed — and all this with utmost love and reverence, not manifested by some formal activities only, but also through actual behavior of following the Sunnah. This cannot be done by merely holding processions and illuminating the walls. This requires constant and consistent efforts and a meaningful program of education and training.

(Source: www.albalagh.net)

Roll up Those Pants!

O Muslim, follow what is correct and have your pants above your ankles whether you are in prayer or not.  Consider the following hadeeth:

It is reported that the Prophet (SAW) said: “Whatever of the izaar (lower garment) is below the ankles is in the Fire” (Bukhari).

Rasoolullah (SAW) said: “There are three whom Allaah will not look at or praise on the Day of Judgement and theirs will be a painful punishment: the one who wears his garment below his ankles, the one who reminds others of his favours, and the one who sells his product by means of making false oaths” (Muslim).

Ibn ‘Abbaas reported that the Prophet (SAW) said: “Allaah will not look at the one who wears his lower garment below his ankles” (an-Nisa).

Abu Sa’eed al-Khudri, may Allaah be pleased with him, said: “The Messenger of Allaah (SAW) said: ‘The lower garment of the Muslim should come down to mid-calf, but there is nothing wrong if it is between that point and the ankles. Whatever is lower than the ankles is in the Fire. Whoever trails his garment on the ground out of pride, Allaah will not look at him'” (Abu Dawud).

No one is able to be completely free of pride and arrogance, even if he claims that this is so. Such a claim is unacceptable, because by saying it, he is praising himself. Only in the case of those whom the wahy (revelation) testified that they were free of pride do we believe that this is the case. For example, there is a hadeeth which states that the Prophet (SAW) said: “Whoever trails his garment on the ground out of pride, Allaah will not look at him on the Day of Resurrection.” Abu Bakr said to him, “O Messenger of Allaah, my izaar slips down if I do not pay attention to it.” He said: “You are not one of those who do it out of pride.” (Bukhari).

Ibn al-‘Arabi (may Allaah have mercy on him) said: ‘It is not permissible for a man to let his garment go past his ankle and say “I am not letting it drag out of pride,” because the prohibition refers to it by name. It is not permissible if a thing is prohibited by name to say “I will not comply with it because the reason does not apply to me.” This is an unacceptable claim, rather his letting his garment drag is indicative of his arrogance’ (as stated by Ibn Hajar).

With regard to the validity of prayer, Shaykh Ibn ‘Uthaymeen was asked about that and he said: If the garment is hanging down below the ankles, then it is haraam, because the Prophet (peace and blessings of Allaah be upon him) said, “Whatever part of the izaar (lower garment) is hanging down below the ankles is in the Fire.” What the Prophet (peace and blessings of Allaah be upon him) said concerning the izaar also applies to other types of clothing.

Based on this, a person has to lift his thobe (galabiyah) or other garments to be above his ankles. If he prays in it when it is below his ankles, then there is a difference of opinion among the scholars as to whether his prayer is valid.

Some of them think that his prayer is valid, because this man has done what is obligatory, i.e., covering his ‘awrah.

Some of them think that his prayer is not valid, because he has covered his ‘awrah with a haraam garment. They say that one of the conditions of covering the ‘awrah is that the garment worn should be permissible. So a man is in danger if he prays in a garment that comes down below his ankles; he should fear Allaah and raise his garment so that it will be above his ankles.

(Source: www.islamqa.com)

Related (comedic): http://muslimmatters.org/2008/02/23/rolled-up-couture/

Salaat al-Kusoof (the eclipse prayer)

Insh’Allah there will be an eclipse tomorrow night (Wednesday, February 20th, 2008).  It is Sunnah to pray Salaat al-Kusoof during the eclipse.  The 2-rakat prayer is unique in that it has two rukoo per rakat with the recitation of fatiha and another surah inbetween the rukoos.  In North America (Canada & the US), the Total Eclipse takes place during:

Newfoundland ~ 11:30 p.m. – 12:21 a.m, Atlantic ~ 11:00 – 11:51 p.m, Eastern ~ 10:00 – 10:51 p.m, Central ~ 9:00 – 9:51 p.m, Mountain ~ 8:00 – 8:51 p.m, and Pacific ~ 7:00 – 7:51 p.m.  If you’re not sure which time zone you’re in, just keep your eyes on the skies from 7pm until midnight!  In Europe and Africa, the time of the eclipse is ~ 3:00 a.m. – 3:51 a.m. UTC (GMT) in the early morning of February 21. 

Check out what Shaykh-ul-IslamQA al-Munajjid has to say about salaat al-kusoof:

Praise be to Allaah.

Allaah says (interpretation of the meaning):
“It is He Who made the sun a shining thing and the moon as a light and measured out for it stages that you might know the number of years and the reckoning. Allaah did not create this but in truth. He explains the Ayaat in detail for people who have knowledge.” [Yoonus 10:5]

“And from among His Signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun” nor to the moon, but prostrate yourselves to Allaah Who created them, if you (really) worship Him” (Fussilat 41:37)

1. Salaat al-Kusoof is Sunnah mu’akkadah (a confirmed Sunnah) according to the consensus of the scholars. The daleel (evidence) for this is the Sunnah reported from the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him)

2. Eclipses are signs from Allaah by means of which Allaah makes His slaves afraid. Allaah says (interpretation of the meaning): “And We sent not the signs except to warn, and to make them afraid (of destruction)” [al-Israa’ 17:39]

3. When the sun was eclipsed at the time of the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him), he went out rushing nervously to the mosque, dragging his cloak behind him, and led the people in prayer. He told them that the eclipse was one of the signs of Allaah, with which Allaah makes His slaves afraid, and that it may be the cause of punishment coming upon the people. He commanded them to do that which could prevent the punishment, so he commanded them to pray when an eclipse happens, and to make du’aa’, seek His forgiveness, give charity, free slaves and do other righteous deeds so that the punishment would go away and not befall the people. So the eclipse is a reminder to people, making them afraid so that they will turn back to Allaah and pay attention to Him.

During the Jaahiliyyah, people used to believe that eclipses happened to mark the birth or death of a great person, but the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) declared this belief to be false and explained the divine wisdom behind the occurrence of eclipses:

Imaam al-Bukhaari and Muslim narrated that Ibn Mas’ood al-Ansaari said: “the sun was eclipsed the day Ibraaheem the son of the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) died, and the people said, ‘The sun is eclipsed because of the death of Ibraaheem.’ The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: ‘The sun and the moon are two signs from Allaah, and they do not become eclipsed for the death or the birth of anyone. If you see that, hasten to remember Allaah and to pray.’”

According to another hadeeth in al-Saheehayn: “Call on Allaah and pray until [the eclipse] is over.”

It is reported in Saheeh al-Bukhaari that Abu Moosa said: “These signs that Allaah sends are not for the death or life of anyone, but Allaah makes His slaves afraid through them, so if you see anything of that [eclipses], then hasten to remember Allaah and call on Him and seek His forgiveness.”

Allaah causes eclipses to happen to these two mighty signs, the sun and the moon, to teach His slaves and show them that these things are created and are subject to imperfections and changes just like any other created entities. Thus He shows them His perfect ability and that He alone is deserving of worship, as Allaah says (interpretation of the meaning): “And from among His Signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun” nor to the moon, but prostrate yourselves to Allaah Who created them, if you (really) worship Him” (Fussilat 41:37)

1. The time for Salaat al-Kusoof lasts from the beginning of the eclipse until it is over, because the Prophet SAWS (peace and blessings of Allaah be upon him) said: “When you see that, then pray.” (Agreed upon). According to another hadeeth, “If you see anything of that, then pray until it is over.” (Reported by Muslim).

2. Salaat al-Kusoof should not be done once the eclipse is over, because the time has gone. If an eclipse ends before one knows about it, one does not have to pray, because the reason for this prayer is no longer there.

3. The way in which Salaat al-Kusoof is done is to pray two Rak’ahs in which Qur’aan is recited aloud, according to the correct one out of the two scholarly opinions. In the first Rak’ah, one should recite al-Faatihah and a long soorah such as Soorat al-Baqarah or the equivalent, then do a long rukoo’, then raise one’s head and say, “Sami’a Allaahu liman hamidah, Rabbanaa wa laka’l-hamd (Allaah listens to the one who praises Him; our Lord to You be praise)” after standing upright, as in other prayers. Then one should then recite al-Faatihah and another long soorah, shorter than in the first recitation, equivalent in length to Soorat Aal ‘Imraan. Then one should do another long rukoo’ shorter than the first, and when raising one’s head, say, “Sami’a Allaahu liman hamidah, Rabbanaa wa laka’l-hamd hamdan katheeran tayyiban mubaarakan fih, mal’ al-samawaati wa mal’ al-ard wa mal’ ma shi’ta min shay’in ba’d (Allaah listens to the one who praises Him; our Lord to You be praise, much good and blessed praise, filling heaven and earth and whatever You will besides that).” Then he should do two lengthy sujoods, without making the sitting between them too long. Then one should pray the second rak’ah like the first, with two long rukoo’s and two long sujoods, as he did in the first rak’ah. Then he should recite the Tashahhud and say the salaam.

   This is the description of Salaat al-Kusoof as prayed by the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him), as was reported with a number of isnaads. Some of these reports are in al-Saheehayn, including the hadeeth narrated by ‘Aa’ishah (may Allaah be pleased with her): “The sun was eclipsed at the time of the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him), and the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) went out, stood up and said Takbeer (‘Allaahu akbar’), and the people formed rows behind him. The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) recited a lengthy recitation and did a lengthy rukoo’, then he raised his head and said, ‘Sami’a Allaahu liman hamidah, Rabbanaa wa laka’l-hamd.’ Then he stood upright and recited another lengthy recitation, shorter than the first. Then he said ‘Allaahu akbar’ and did another lengthy rukoo’, shorter than the first. Then he said, ‘Sami’a Allaahu liman hamidah, Rabbanaa wa laka’l-hamd.’ Then he did sujood. Then in the second rak’ah he did likewise, until he had completed four rukoo’s and four sujoods, and the eclipse was over before he had finished.” (Agreed upon).

4. It is sunnah to pray Salaat al-Kusoof in jamaa’ah (congregation), because this is what the Prophet SAWS (peace and blessings of Allaah be upon him) did, but it is permissible to pray it individually, as with all other naafil prayers. However, praying it in congregation is better.

5. It is sunnah for the imaam to address the people after the prayer, and to warn them against negligence and being led astray, and to tell them to make lots of du’aa’ and ask for forgiveness. In al-Saheeh it is narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet SAWS (peace and blessings of Allaah be upon him) finished his prayer then addressed the people and started by praising Allaah then he said, “The sun and the moon are two of the signs of Allaah, and they do not become eclipsed for the death or the birth of anyone. If you see that, then call on Allaah, perform salaah, give charity…”

6. If the prayer ends before the eclipse does, then remember Allaah (dhikr) and call on Him (du’aa’) until the eclipse ends. The prayer should not be repeated. If the eclipse ends before the prayer, then the prayer should be completed quickly, but it should not be stopped or cut off abruptly, because Allaah says (interpretation of the meaning): “and render not vain your deeds” [Muhammad 47:33]. The prayer should be at the time of the eclipse, because the Prophet SAWS (peace and blessings of Allaah be upon him) said: “… until it (the eclipse) is over…” and he also said, “… until what you are going through is over …”

Shaykh al-Islam Ibn Taymiyah said: “Sometimes eclipses last for a long time, and sometimes for a short time, depending on how much of the sun or moon is eclipsed. The entire sun or moon may be eclipsed, or only half of it, or one-third. If it is a total eclipse, then the prayer should last long enough for all of al-Baqarah or something of similar length to be recited in the first rak’ah, and in the next rak’ah a shorter recitation is made. There are saheeh ahaadeeth narrated from the Prophet SAWS (peace and blessings of Allaah be upon him), as we have mentioned, and it is prescribed to shorten the prayer if the reason for it [i.e., the eclipse] is no longer there. So if it is known that the eclipse will not last for long, or if it started to get less, one should still pray, but the prayer should be shortened. This is the opinion of the majority of scholars, because this prayer is prescribed for a specific reason, and if the reason is no longer there and the eclipse is over, one should not pray.”

(source: http://www.islamqa.com)

Islamic Medical Ethics

What does Islam say about removing life-support, sex-change operations, living organ donors, doctors’ malpractice liabilities, and other medical ethic questions?  Check out the follow article by Shaykh Hani al-Jubayr (presiding Judge in Makkah) entitled, “General Principles of Islamic Law and Their Practical Applications for Medicine.”  Some of the answers might suprise you: 

A general principle of Islamic Law is a universal legal ruling or proposition from which the particular legal rulings are derived. They are the general axioms that govern numerous specific legal rulings.These general axioms do not address specific individuals or specific cases. Rather, they apply generally to the Islamic rulings that concern the actions of legally accountable entities.

Islamic Law is defined by numerous general principles. However, there are five major axioms that are extremely broad in their application and that all Islamic scholars agree upon, regardless of their schools of thought. They are the edifice upon which Islamic Law is built. These are the principles that we will be discussing in this article, and we will explore their relevance to laws governing the medical field.

The First Principle: Matters are to be considered in light of their objectives

The ruling that applies to a certain action depends on the intent behind that action. Whatever a human being does has legal consequences that stem from that person’s purpose for carrying out that action.

There is evidence for this principle in the Prophet’s statement: “Actions are but by intentions, and a man will have only what he intended. So whoever emigrated for Allah and His Messenger, then his emigration was for Allah and His Messenger. And whoever emigrated to attain some worldly benefit or get married, then his emigration is for what he undertook it to achieve.” [Sahîh al-Bukhârî (1) and Sahîh Muslim (1907)]

Application of this principle:

1. The patient’s consent for the doctor to carry out a medical procedure can be established by any means that indicates the patient’s agreement. This is because whatever clearly communicates the patient’s will and intent has the same legal status as a verbal consent.

Ibn Taymiyah writes in Majmû` al-Fatâwâ (29/20):

What is customarily understood as permission – in general matters of consent or transfer of ownership or appointing an agent – is the same as a verbal permission. Granting consent and empowering an agent to act on one’s behalf are matters which can be affirmed by word or by action. Also, knowledge of the rightful person’s agreement is equivalent to that person’s expression of agreement.

There is evidence for a gesture counting as consent for a medical procedure in Sahîh al-Bukhârî (5712) and Sahîh Muslim (2213) where `Â’ishah relates:

We orally administered medicine to the Prophet (peace be upon him) and he made a gesture showing that he did not want it. We said: “This is just a patient’s normal dislike for medicine.”

When he came to, he said: “Didn’t I forbid you to give me that medicine? All of you now will have to taste it.”

This hadîth illustrates how a clear gesture is equal to a verbal statement in these matters.

2. The doctor’s occupation is to help the patient recover from illness. This is why, in the event of unintentional malpractice on the part of the doctor, the compensation is pecuniary. However, in the event that a doctor intentionally seeks to injure the patient or cause the patient’s death, then the doctor is treated like any other criminal and is subject to criminal proceedings and to the judicial retribution mentioned in the verse: ” O ye who believe! the law of retribution is prescribed to you in cases of murder.” [Sûrah al-Baqarah: 178]

The Mâlikî jurist al-Dasûqî writes in the legal commentary (3/295):

The person who is ignorant of medicine is not subject to retribution, because he did not have the intent to cause harm. He sought or at least hoped to help cure the patient. In the event that he had a malicious intent, he would be legally subject to the law of retribution.

3. Islamic Law permits a doctor to conduct an operation upon the body of the patient only to prevent harm or provide the patient with some lawful benefit. Otherwise, it is not permissible for the doctor to act upon the patient’s body in any way. The human body is Allah’s property and no one can interfere with the property of another in a manner that the owner does not permit. Examples of unlawful surgery would be a sex-change operation or cosmetic surgery to help a criminal avoid detection.

The Second Principle: Harm should be removed

The Prophet (peace be upon him) said: “There must neither be harm nor the imposition of harm.” [Sunan al-Daraqutnî (3/77), al-Mustadrak (2/57), and Sunan al-Bayhaqî (6/69)]

This means that no one should initiate harm against someone else, since causing harm is an injustice and is therefore forbidden. It also means that no one has the right to inflict harm upon someone else in order to alleviate harm that is affecting them. Whenever harm is encountered, it should be removed.

Application of this principle:

1. It is permitted to transplant an organ from a living volunteer donor to a person who has a dire need for it in order to save that person’s life or restore that person’s life to a semblance of normality. This is in order to remove harm. However, this is conditional upon it not causing inordinate harm to the volunteer donor by putting the donor’s life in a compromised state. This is because harm is not to be removed through the causing of harm.

3. In the event that one spouse contracts a contagious disease (AIDS, for instance) it is the duty of that spouse to inform the other. They must cooperate in taking whatever preventative measures are necessary to prevent the disease from being passed on. Likewise, the wife has the right to demand a divorce in the event her husband contracts such a disease. This is to protect her from harm. By contrast, the woman’s right to take care of her children is upheld, even if she contracts a disease like AIDS, since such a disease is not transmitted through care giving.

The Third Principle: Customary usage is the determining factor

Norms and customs are recognized as a determining factor in deciding matters related to social transactions. Legal rulings are applied according to what customary usage dictates in the absence of any textual evidence to the contrary.

Allah says: “And their maintenance and their clothing must be borne by the father according to custom.” [Sûrah al-Baqarah: 233]

Among the evidence for the recognition of custom in Islamic Law is the following hadith related from `Â’ishah in Sahîh al-Bukhârî (2211) and Sahîh Muslim (1714):

Hind, the mother of Mu`âwiyah, said to the Prophet (peace be upon him): “Abû Sufyân (Hind’s husband) is a tight-fisted man. Is there anything wrong if I take money from him secretly?”

The Prophet (peace be upon him) said: “Take for yourself and your children to suffice your needs according to what is customary.”

Ibn Hajar al-`Asqalânî, in his commentary on Sahîh al-Bukhârî, observes: “He referred her to customary usage in a matter that was not precisely defined in Islamic Law.” [Fath al-Bârî (4/407)]

Application of this principle:

1. If a doctor carries out his practice according to the theoretical and practical principles of medicine as is customarily accepted by medical specialists and patient dies or suffers injury, then the doctor bears no financial liability.

2. The patient’s consent to undergo treatment does not include medical treatments that are not customarily understood by such consent. Therefore, if the patient’s general consent to undergo treatment is not generally understood to include major surgery, then the patient’s consent for the surgery must be taken separately, as dictated by custom.

The Fourth Principle: The presence of difficulty requires that allowances be made to facilitate matters

When putting certain legal rulings into practice brings about serious difficulties for the people in their person’s or their wealth, then Islamic Law makes concessions.

Allah says: ” Allah intends for you ease and does not intend for you hardship.” [Sûrah al-Baqarah: 185]

Allah also says: “Allah has placed no difficulty upon you in religion.” [Sûrah al-Hajj: 78]

Application of this principle:

1. Islam encourages having children to strengthen the community. However, if this brings about hardship for the couple, they have the right to use birth control to regulate when they have children and how many they have, according to their particular needs. The determination of this matter is left to their own discretion.

2. Exposing one’s body to a member of the opposite sex is unlawful. However, if there is a medical need to expose a part of the body to doctor for treatment, then this is allowed to alleviate the hardship that patient would otherwise face. The guiding principle here is that matters should be taken only as far necessary.

3. The sale of blood is unlawful in Islam. This is because the Qur’ân prohibits blood, and it is forbidden to sell something that is unlawful. Nevertheless, if a patient needs blood and there is no way to ensure its availability except by paying for it, then it is permitted to pay for it, and the sin is only upon the one who receives the money.

The Fifth Principle: That which is established with certainty is not removed by doubt

Essentially, this principle means that anything which is established with certainty requires absolutely certain evidence to indicate that it is no longer the case. Doubts are not sufficient to render it null.

The Prophet (peace be upon him) said: “If one of you feels something in his stomach that makes him wonder if anything had passed from him, he should not leave the mosque until he either hears or smells something.” [Sahîh Muslim (362)]

Al-Nawawî makes the following observation in his commentary on Sahîh Muslim (4/49):

This hadîth sets forth a principle of Islam and a major axiom of Islamic Law, which is that things are legally assumed to remain as they are unless and until it is established with certainty that they are otherwise. Extraneous doubts are of no consequence.

Application of this principle:

1. It is unlawful to declare someone dead (actual death which brings about legal consequences) merely by a doctor’s statement that the patient is brain-dead. It is necessary to establish death without an ambiguity. He heart must stop beating, breathing must cease, and the other typical signs of certain death must be observed. This is because the default assumption about a living person is that he or she is still alive, so the contrary must be established with absolute certainly.

At the same time, it is permissible to take the patient off of life support if all brain function has ceased and a panel of specialists determined that there is no chance for it to resume.

2. A person who has completely developed male or female sexual organs cannot undergo a sex-change. In the event that the person has anatomical attributes of both genders, then the dominant gender will be adopted and the patient may undergo surgery and/or hormone therapy in order to remove the gender ambiguity.

(Source: www.islamtoday.com)

What’s So Special About Muharram?

1) It is the first month of the Hijri calendar.

2) It is one of the four sacred months concerning which Allaah says (interpretation of the meaning): “Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein…” [al-Tawbah 9:36]

Abu Bakr (may Allaah be pleased with him) reported that the Prophet (sa) said: ‘The year is twelve months of which four are sacred, the three consecutive months of: Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.’ (Reported by al-Bukhaari, 2958).

3) The 10th of Muharram is the ‘day of Ashura’ as fasting the day of ‘Ashoora’ does expiate for the past year, because the Prophet (peace and blessings of Allaah be upon him) said: ‘For fasting the day of ‘Ashura, I hope that Allah will accept it as expiation for (the sins committed in) the year that went before.’ (Narrated by Muslim, 1162.) This is by the bounty that Allaah bestows upon us, whereby fasting one day expiates for the sins of a whole year. And Allaah is the Owner of great bounty.

• Fasting the day of ‘Ashoora’ does expiate for the past year, because the Prophet (peace and blessings of Allaah be upon him) said: “Fasting the day of ‘Arafah I hope Allaah will expiate thereby for the year before it and the year after it, and fasting the day of ‘Ashoora’ I hope Allaah will expiate thereby for the year that came before it.” Narrated by Muslim, 1162. This is by the bounty that Allaah bestows upon us, whereby fasting one day expiates for the sins of a whole year. And Allaah is the Owner of great bounty.

  The Prophet (peace and blessings of Allaah be upon him) used to be very keen to make sure he fasted on the day of ‘Ashoora’ because of its great status.It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: I never saw the Prophet (peace and blessings of Allaah be upon him) so keen to make sure he fasted any day and preferring it over another except this day, the day of ‘Ashoora’, and this month – meaning Ramadaan. Narrated by al-Bukhaari, 1867.

  What is meant by being keen to make sure he fasted it is so as to earn its reward.
   

•  With regard to the reason why the Prophet (peace and blessings of Allaah be upon him) fasted on the day of ‘Ashoora’ and urged the people to do likewise is mentioned in the hadeeth narrated by al-Bukhaari (1865) from Ibn ‘Abbaas (may Allaah be pleased with him), who said: The Prophet (peace and blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on the day of ‘Ashoora’. He said, “What is this?” They said, “This is a good day, this is the day when Allaah saved the Children of Israel from their enemy and Moosa fasted on this day.” He said, “We have closer to Moosa than you.” So he fasted on this day and told the people to fast. The words “this is a good day” – according to a version narrated by Muslim, “This is a great day when Allaah saved Moosa and his people and drowned Pharaoh and his people.”

  The words “so Moosa fasted on this day” – Muslim added in his report: “In gratitude to Allaah, so that is we fast on this day.”

  According to another version narrated by al-Bukhaari, “So we fast it out of respect for it.”

  The words “and told the people to fast” – according to another version narrated by al-Bukhaari, “He said to his companions, ‘You are closer to Moosa than them, so fast this day.”
  

•  The expiation of sins that is achieved by fasting ‘Ashoora’ refers to minor sins; with regard to major sins, they need separate repentance. Al-Nawawi (may Allaah have mercy on him) said: “Fasting the day of ‘Arafaah expiates for all minor sins, in other words this brings forgiveness for all sins except for major sins. Fasting the day of ‘Arafaah is an expiation for two years, and the day of ‘Ashoora is an expiation for one year, and if a person’s Ameen coincides with the Ameen of the angels, his previous sins will be forgiven… Each of the things mentioned may bring expiation. If he does something that expiates for minor sins he will be expiated, and if there are no minor or major sins, it will be recorded for him as good deeds and he will rise in status thereby… If there is one or more major sins and no minor sins, we hope that it will reduce his major sins” (Al-Majmoo’ Sharh al-Muhadhdhab, part 6).

  Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The expiation of purification, prayer, and fasting Ramadaan, ‘Arafah and ‘Ashoora’ applies to minor sins only. Al-Fataawa al-Kubra, part 5.

4) Sins in this month are more serious, and good deeds bring greater reward.

It was reported that Ibn ‘Abbaas said: Allaah’s words (interpretation of the meaning):’so wrong not yourselves therein…’referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.

5) Virtues of observing Nafl (voluntary fasts)

Abu Hurayrah (may Allaah be pleased with him) said: ‘The Messenger of Allaah (sa) said: ‘The best of fasting after Ramadaan is fasting Allaah’s month of Muharram.’ (reported by Muslim, 1982).

Note:  If one intends to fast on the 10th of Muharram, it is also recommended to fast on the 9th of Muharram as well as Al-Nawawi (may Allaah have mercy on him) said: The scholars among our companions and others said that there are several reasons for recommending fasting on the ninth day (Tasoo’a’):

1. The intention behind it is to be different from the Jews who limit their fasting to the tenth day. This was narrated from Ibn ‘Abbaas.
2. The intention was to join the fast of ‘Ashoora’ to another day, just as it is not allowed to fast on a Friday on its own [but it is allowed if one fasts the day before or the day after as well].
3. The idea is to be on the safe side and make sure one is fasting on the tenth, in case the moon sighting was not accurate and what people think is the ninth is actually the tenth.

The strongest of these reasons is in order to be different from the People of the Book. Shaykh al-Islam Ibn Taymiyah said: The Prophet (peace and blessings of Allaah be upon him) forbade resembling the People of the Book in many ahaadeeth. For example, he said concerning ‘Ashoora’: “If I live until next year I will certainly fast the ninth.” Al-Fataawa al-Kubra, part 6.

Ibn Hajar (may Allaah have mercy on him) said, commenting on the hadeeth “If I live until next year I will certainly fast the ninth”:His concern to fast the ninth may be understood as meaning that he would not limit himself to that, rather that he would add it to the tenth, either to be on the safe side, or to be different from the Jews and Christians, which is more likely to be correct; this is what may be understood from some of the reports narrated by Muslim.” [From Fath al-Baari, 4/245.]

Insh’Allah, according to many calenders (and it is recommended to follow the calender in your community), the 10th of Muharram will be this Friday, January 18th, 2008 so it is insha’Allah recommended to fast both Thursday and Friday this week.

(Sources: http://www.islamqa.com, http://www.islamictube.net, and http://justquraan.wordpress.com)

The Superiority of the First Ten Days of Dhul-Hijjah

The first ten days of dhul-hijjah have just begun.  It is recommended to fast during these days, especially the day of Arafat (which will be Tuesday, December 18^th, 2007) as it will be expiation for two years’ worth of minor sins.  Check out the follow article about the virtues of the first ten days of Dhul-Hijjah:

The Superiority of the First Ten Days of Dhul-Hijjah

By Shaykh ibn al-Uthaymeen

All praise is due to Allah, Lord of the Worlds. May peace and blessings be upon the Chief of the Messengers, Muhammad.

Indeed it is a great favour and blessing from Allah that He has made for His righteous servants periods of time within which they can increase in good deeds to attain great rewards and one of these opportunistic periods is the first ten days of Dhul-Hijjah (the final month of the Islamic Calendar, in which the hajj is performed).

Superiority of the FIRST Ten Days of Dhul-Hijjah

The excellence of these ten days have been mentioned in the Qur’ân and the Sunnah.

1. Allah says in the Qur’ân: “By the dawn and by the ten nights … “ [Al-Qur’ân 89:1-2].  Ibn Kathîr said that “the ten nights” referred to here are the ten days of Dhul-Hijjah, and this opinion was also held by Ibn Abbâs, Ibn az-Zubair, Mujâhid and others. 

2. The Messenger of Allah, peace be upon him, said: “There are no deeds as excellent as those done in these ten days.” They (the companions listening) said, “Not even Jihâd?” He, peace be upon him, said, “No, not even Jihâd except a man who goes forth endangering his life and wealth and does not return with anything.” [Recorded by al-Imâm al-Bukhârî]

3. Allah says: ” … and remember the name of Allah in the appointed days.” [Al-Qur’ân 2:203].  Ibn Abbâs and Ibn Kathîr said this means in the ten days of Dhul-Hijjah.

4. The Messenger of Allah, upon whom be peace, said: “There are no other days that are as great as these in the sight of Allah, the Most Sublime. Nor are there any deeds more beloved to Allah then those that are done in these ten days. So increase in tahlîl (to say lâ illaha illallah), takbîr (to say allahu akbar) and tahmîd (to say alhumdulillâh).” [Reported by at-Tabarânî in al-Mu’jum al-Kabîr]

5. With regards to the noble companion Saîd bin Jubair, when the days of Dhul-Hijjah began he would strive to increase in good actions with great intensity until he was unable to increase anymore. [Reported by ad-Dârimî] 

6. Ibn Hajar says in Fath al-Bârî:  “The most apparent reason for the ten days of Dhul-Hijjah being distinguished in excellence is due to the assembly of the greatest acts of worship in this period, i.e. salawât (prayers), siyâm (fasting), sadaqah (charity) and the hajj (pilgrimage). In no other periods do these great deeds combine.“

What are the recommended acts in these days?

1. The Prayer – It is highly recommended to perform the obligatory acts at their prescribed times (as early as possible) and to increase oneself in the superogatory acts, for indeed, this is what brings a person closer to their Lord. The Messenger of Allah, upon whom be peace, said: “Upon you is to increase in your prostration to Allah, for verily you do not prostrate to Allah with even one prostration, except that He raises you in degrees and decreases your sins because of it.” [Reported by Muslim]

2. Fasting – This has been mentioned as one of the acts of righteousness where Hanbada ibn Khâlid reports on the authority of his wife who reports that some of the wives of the Prophet, peace be upon him, said: “The Prophet, upon whom be peace, would fast on the ninth of Dhul-Hijjah, the day of Âshûra and three days in every month.” [Recorded by Ahmad, Abu Dâwûd, an-Nisâî and others]Al-Imâm an-Nawawî said that fasting in these ten days is extremely recommended.

3. Saying allahu akbar; lâ illaha illallah and alhamdulillâh – It is found in the aforementioned narration of Ibn ‘Umar:  “So increase yourselves in saying lâ illaha illallah, allahu akbar and alhamdulillâh.”  

Al-Imâm Bukhârî, may Allah have mercy on him, said: “Ibn ‘Umar and Abû Hurayrah, may Allah be pleased with them both, used to go out to the markets in the ten days saying the takbîr causing the people to follow them in this action.”  He also said: “Umar ibn al-Khattâb used to say the takbîr in his minaret in Mina, whereupon the people of the mosque hearing ‘Umar, would start to say the takbîr as would the people in the markets until the whole of Mina was locked in glorifying Allah.”  Ibn ‘Umar used to say the takbîr in Mina during these ten days and after prayers, whilst on his bed, in his tent, in his gathering and whilst walking. What is recommended is to say the takbîr aloud due to the fact that ‘Umar ibn al-Khattâb, his son and Abû Hurayrah used to do likewise, may Allah be pleased with them all. 

Strive with us O Muslims in reviving this sunnah that has become lost in these times and it was almost forgotten, even amongst the people of righteousness and goodness all of which is unfortunately in opposition to what the best of generations were upon (preserving and maintaining the superogatory acts).

There are a number of ways of making takbîr that have been narrated by the companions and their followers and from these ways is the following:

• Allahu akbar, allahu akbar, allahu akbar kabîrun.

• Allahu akbar, allahu akbar, lâ ilaha illallah, wallahu akbar, wallahu akbar, wa lillahil hamd.

• Allahu akbar, allahu akbar, allahu akbar, lâ ilaha illallah, wallahu akbar, allahu akbar wa lillâhil hamd.

4. Fasting on the day of ‘Arafah – Fasting has been affirmed on the day of ‘Arafah, where it has been confirmed from the Prophet, peace be upon him, that he said regarding fasting on the day of ‘Arafah: “Be content with the fact that Allah will expiate for you your sins for the year before (the day of ‘Arafah) and the year after (the day of ‘Arafah).” [Reported by Muslim]However, whoever is at ‘Arafah as a pilgrim then fasting is not expected of him, as the Prophet, peace be upon him, stopped at ‘Arafah to eat. 

May the peace of Allah be upon his Prophet, the family of the Prophet and all of his companions

(Source: http//www.sunnahonline.com)

Trying to Quit Music?

As Muslims, we want our last words in this life to be the shahadah, our declaration of faith, not the lyrics to some song.  Subhana’Allah, music is something one’s heart can become addicted to so easily.  However, there are ‘techniques’ we can use so that we can decrease how much we listen to music as music can easily lead our hearts astray. 

Even though I follow the opinion that “music” is not permissible, I understand there is a difference of opinion in this subject.  Therefore, I will stay away from discussing the fiqhi issue on music as I am no scholar. 

However, I would recommend to the person who wavers in their decision of whether or not they want to listen to music to consider the hadith of Rasoolullah (SAW) in which he said, “”Both legal and illegal things are evident but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pastures) of someone else and at any moment he is liable to get in it. (O People!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoiled the whole body gets spoiled. And that is the Heart” (narrated by Bukhari).  To say the least, indeed, the issue of music is doubtful, so let us save our religion, honor, and heart!

In terms of personal reflections on how to leave music, it is a simple process.  Subhana’Allah, some people are able to do such deeds cold turkey where they decide to do something one day and the same day, they implement want they want to.  However, this technique is hard for the majority of people as one becomes prone to return to his or her old ways as is the case with some Muslims in terms of the deen.  May Allah (SWT) protect us.  Ameen.  My personal recommendation would be to leave music in steps or stages with a target date set for each step.  For example, one could give up one genre of music at a time (as I did).  Another way to give up music in stages would be to eliminate the places/times where one can listen to music.  For example, listen to lectures, nasheeds, or the recitation of the Holy Quran instead of the radio in your car.  No doubt, I have become a nasheed fan over time.

Subhana’Allah, we waste so much time listening to music when instead we could be accumulating knowledge (I even listened to MCAT CDs in the car when I was studying for the MCAT).  Furthermore, we can garner soo many good deeds in our remembrance of Allah (SWT) by listening to the Quran or Islamic lectures.  Indeed, when we do something solely for the sake of Allah (SWT), we will see the perks of such deeds.  For example, Rasoolullah (SAW) said, “Whoever says, ‘Subhan Allah wa bihamdihi’ (Glorified is Allah and praised is He), one hundred times a day, will be forgiven all his sins even if they were as much as the foam of the sea” (narrated by Bukhari).  We could definitely take advantage of this hadith in our milk-runs to the supermarket!

May Allah (SWT) accept our deeds.  Ameen.

In closing, consider the statement of Abdullah ibn Masud, the companion of the Prophet Muhammad (SAW), as Ibn Masud said, “The love of the Quran and the love of music cannot combine in the heart of a believer.”  How true…