For fasting, women have some additional rules that apply to them due to issues such as pregnancy, menstrual cycles, and breast feeding. The following provides some insight into those matters.

Making up of fasts for women who are pregnant, breastfeeding, or menstruating

The scholars are of the opinion that women should make up the fasts should she skip because of those conditions. This is based on the Quranic verses:

“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days” [Surah al-Baqarah 2:185]

Pregnant woman and sickness

Some ahadith and scholarly interpretation indicate that a pregnant woman who is unable to fast because of her pregnancy can make her fasts at a later date. Consider the following:

Allah has waived half of the prayer and fasting from the traveler, and from pregnant and breastfeeding women.” Narrated by al-Nasaa’i, 2274; classed as hasan by al-Albaani in Saheeh Sunan al-Nasaa’i

The view is that she has to make up the fasts only and does not have to feed poor people. This is the most correct view in my opinion, because the situation of pregnant and breastfeeding women is no different to that of sick people and travelers, so they have to make up the fasts only. From al-Sharh al-Mumti’, 6/362

[For the condition when a woman is pregnant or breastfeeding and if she fears for the health of her child], in this situation it is better for her not to fast, and it is makrooh (undesirable) for her to fast. Some of the scholars stated that if she fears for her child, it is obligatory for her not to fast and it is haraam for her to fast. Al-Mirdaawi said in al-Insaaf (7/382):

Ibn ‘Aqeel said: If a pregnant woman or a breastfeeding mother fears for her pregnancy or her child, then it is not permissible for her to fast in this case, but if she does not fear for her child then it is not permissible for her not to fast.

However, for cases when a pregnant woman or the one who is breastfeeding is in good health, she is supposed to fast. Consider the following:

“It is not permissible for a pregnant woman or breastfeeding woman not to fast during the day in Ramadan unless they have an excuse. Shaykh Ibn ‘Uthaymeen, Fataawa al-Siyaam (p. 161)

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was also asked in Fataawa al-Siyaam (p. 162) about a pregnant women who fears for herself or her child, and does not fast – what is the ruling? He replied by saying: Our answer to this is that one of two scenarios must apply in the case of a pregnant woman. The first is if she is healthy and strong, and does not find fasting difficult, and it does not affect her fetus. In this case the woman is obliged to fast, because she has no excuse for not doing so (fasting). The second is where the pregnant woman is not able to fast, either because the pregnancy is advanced or because she is physically weak, or for some other reason. In this case she should not fast, especially if her fetus is likely to be harmed, in which case it may be obligatory for her not to fast. If she does not fast, then like others who do not fast for a valid reason, she has to make up the days when that excuse no longer applies. When she gives birth, she has to make up those fasts after she becomes pure from nifaas. But sometimes the excuse of pregnancy may be lifted but then immediately followed by another excuse, namely breastfeeding. The breastfeeding mother may need food and drink, especially during the long summer days when it is very hot. So she may need not to fast so that she can nourish her child with her milk. In this case we also say to her: Do not fast, and when this excuse no longer applies, then you should make up the fasts that you have missed. Shaykh Ibn Baaz said in Majmoo’ al-Fataawa (15/224)

With regard to pregnant women and breastfeeding mothers, it is proven in the hadeeth of Anas ibn Maalik al-Ka’bi, narrated by Ahmad and the authors of al-Sunan with a saheeh isnaad, that the Prophet (peace and blessings of Allah be upon him) granted them a dispensation allowing them not to fast, and he regarded them as being like travelers. From this, it is known that they may not fast but they have to make up the fasts later, just like travelers. The scholars stated that they are only allowed not to fast if fasting is too difficult for them, as in the case of one who is sick, or if they fear for their children. And Allah knows best.  Fataawa al-Lajnah al-Daa’imah (10/226)

Woman and menstrual cycles

Here are some of the scholars’ guidance on women and their menstrual cycles as they relate to Ramadan and fasting.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about a woman whose period came, then she became pure and did ghusl, then after she had prayed for nine days, she started to bleed again, so she did not pray for three days, then she became pure and prayed for eleven days, then her period came again as usual. Should she repeat the prayers she offered during those three days or should they be regarded as part of her period?

He replied: When the period comes it is hayd (menstruation) regardless of whether a long time or a short one has passed between it and the previous period. If a woman has her period then becomes pure, then after five days, or six, or ten, her period comes again, she should stop praying because this is hayd. This applies all the time. Every time she becomes pure then her period comes again, she has to stop praying etc. But if she bleeds continually and it only stops for a short while, then she is mustahaadah (one who suffers from istihaadah or non-menstrual vaginal bleeding), and in that case she should only stop praying for the duration of her normal menses. Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11 Shawwaal 230.

Shaykh Ibn ‘Uthaymeen was asked in Fataawa Arkaan al-Islam (p. 455): A young girl got her period and she fasted the days of her period out of ignorance. What does she have to do?

He replied: She has to make up the days that she fasted during her period, because fasts observed whilst menstruating are not accepted and are not valid, even if she was ignorant of that, and there is no limit to the time when they can be made up. Here is a case which involves the opposite scenario: A woman started her periods when she was young, and she was too shy to tell her family, and she did not fast Ramadan. This woman has to make up the month that she did not fast, because once a woman starts her periods she becomes mukallifah (accountable for her deeds), because menstruation is one of the signs of having reached adolescence.  He was also asked about a woman who did not make up the days from her period in Ramadan until she owed nearly two hundred days, and now she is sick and old and cannot fast – what should she do? He replied: If this woman will be harmed by fasting as mentioned in the question, because she is elderly and sick, then she should feed one poor person for each day. She should calculate how many days she owes from the past and feed one poor person for each day. Fataawa al-Siyaam, p. 121.

Allah says in the Quran:

And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend” [Surah al-Ahzaab 33:5]

“Prophet (peace and blessings of Allah be upon him) said: “Allah has forgiven my ummah for mistakes, what they forget and what they are forced to do.” Narrated by Ibn Maajah, 2053; classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about a woman who fasted when she was unsure whether her period was over, then when morning came she saw that it had indeed ended. Does her fast count even though she was not certain that her period had ended?

He replied: Her fast does not count, and she has to make up that day, because the basic principle is that the menses was still there, and her starting to fast when she was not certain that her menses was over means that she started to do an act of worship when she was uncertain as to whether one of the conditions of it being valid was fulfilled or not, and this means that it does not count. End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (19/107).

Aa’ishah said: Faatimah bint Abi Hubaysh came to the Prophet (peace and blessings of Allah be upon him) and said: “O Messenger of Allah, I am a woman who experiences istihaadah and I do not become pure. Should I give up praying?” The Messenger of Allah (peace and blessings of Allah be upon him) said: “No. That is just a vein, and it is not menses. When your menses comes, then stop praying, and when it ends, then wash the blood from yourself and pray.” Narrated by al-Bukhari, 226; Muslim, 333.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said, explaining the phrase “that is just a vein”:

This indicates that if the blood which is flowing is blood from a vein – which includes bleeding that results from surgery – then that is not regarded as menses, so the things that become haraam in the case of menses are not haraam in this case, and a woman has to pray and to fast if that happens during the day in Ramadan.”  Majmoo’ Fataawa Ibn ‘Uthaymeen, 11/ question no. 226.

Ibn ‘Abbaas said: “If she sees blood that is heavy or copious, she should not pray, and if she sees the tuhr for a while, she should do ghusl.” Majallat al-Buhooth al-‘Ilmiyyah (12/102)

Umm ‘Atiyyah (may Allah be pleased with her) said: “We did not regard the brownish or yellowish discharge after the tuhr as being anything that mattered.” Narrated by Abu Dawood, 307; classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Imagine for a moment that it’s raining. It is pouring, in fact. And inagine that you are inside your house, watching as it falls. But imagine that there is something very different about this rain. It is unlike any other you’re ever seen. On this day, it is not raining water. It is raining something much more precious to you. Imagine that on this day it is raining hundred rand bills.

What would you do? What would happen in your neighborhood on that day? what would happen in the world?

Would we not run outside, falling all over ourselves, competing to gain as much of the raining money as we can? Would we not stand outside all night to gather as much as possible?

We would do this for money beacause money is precious. But imagine for a moment that it was raining something priceless. Not thousand rand bills, not trillions, but the mercy of Allah subhana wa ta’ala (exalted is He), a currency that no human currency could even measure. The massenger of Allah, Muhammad (saw) said, Ramadan has come to you. It is a month of blessing, for He sends down Mercy, decreases sins and answers prayers.

In it, Allah looks at your competition (in good deeds), and boasts about you to His angels. So show Allah goodness from yourselves, for the unfortunate one is he who is deprived in this month of the mercy of Allah, the Mighty, the Exalted.”

In this month, we are shielded from hell-fire, protected from the shayteen, and cleased from our sins. The Prophet said: “Whoever fasts during Ramadan out of sincere faith, hoping to attain Allah’s rewards, then all of his past sins will be forgiven.”

In another hadith he said: “When the month of Ramadan start, the gates of the heaven are opened and the gates of the hell are closed and the devils arem chained.”

Within this month, there is a night that is greater then a thousand months “There is protection from hell fire, at least 70 times the chance to have all our sins erased.” So, what to find ourselves standing in the middle of this massive collecting all we can of Allah’s mercy?

And while this mercy showers on us throughout the blessed month, the last ten days are like no other. Aisha radi Allahu anha reported that with the start of the last ten days of Ramadan, the prophet (saw) used to tighten his waist belt (meaning he would wok hard) and used to pray all the night, and used to keep his family nawake for the prayes.

But how can we fully take advantage of this blessed month, especially in the last ten day? Here are few ways: Reserve a Private Mkeeting with Allah :
Set a time before or after suhoor to be alone with Allah (swt). Use this time to connect to him by praying, making dua or reading quran. There is no other time like it. The Prophet (saw) said: “When the last one-third of the night remains, our Lord, the Glorious One, descends towards the lower heaven and proclaims: ‘Is there anyone supplicating to Me, so that I grant his supplication?

Set a time for Reflection: In the midst of our busy schedule, we seldom find time to stop and relax, let alone reflect on the realities of life. Make time to do this.

Take time to step outside of your daily routine and introspect about where you’re going.

Reflect on the creation around you and on the reality of this life, death, and our final meeting with our Creator Choose a time, such as the last third of the night, when there are no distractions.

Take a Trip to Allah: We all need to get away somethings. Use Ramadan as a chance to go away with Allah (swt) as your companion. Aisha (ra) reported that the Messenger of Allah (saw) used to practice I’tikaf (seclusion) in the last ten night of Ramadan and used to say, “Look for the night of Qadr in the last ten night of the month of Ramadan”

Don’t miss the night of power: There is a night in the last ten nights of Ramadan that is greater than a lifetime (1000 months, 83.3 years). The Prophet (saw) said: “Whoever prays during the night of Qadr (power) with faith and hoping for its reward will have all of his previous sins forgiven.”

It has been mentioned in the Holly Quran that

“Who is an enemy to Jebrail! For he it is who hath disclosed (this scripture) to thy heart by God’s leave, confirming that which was (disclosed) before it, and a direction and glad tidings to believers.”

The archangel Jebrail is one of the most reputed and respected angles which have been created by Allah Almighty. He is the angle who was allotted with the privilege of disclosing Holy Quran to Prophet Muhammad (SAWW). The main duties which were assigned by Allah almighty to Jebrail were concerned with conveying the messages of Allah almighty to the prophets. He played a prominent role in many of the historic Islamic events especially at the occasion of Meraj which is also known as the night of Ascension Jebrail was the companion of Holy Prophet PBUH.

The night when Meraj took place Prophet Muhammad S.A.W.W was present in the house of Umm-e-Hani when he heard a voice which said that

“This night you have to perform a very unique tour and I have been ordered to stay with you. You will have to pass through different parts of the world riding an animal named al-Buraq.”

This was the voice of Jebrail the archangel who was assigned the duty of taking Holy Prophet PBUH on a historic journey by Allah Almighty. Our Beloved Prophet started this remarkable tour with the assistance and guidance of archangel Jebrail who played the role of his guide, companion and a trusted assistance during the whole tour. They first stopped at Taibah and Jebrail instructed our Prophet PBUH to offer prayer there and told him that this is the place towards which Muslims will travel.

Next they stopped at the Mountain of Sinai and again our beloved Prophet Muhammad PBUH was instructed to offer prayer there. The journey continued and after sometime Holy Prophet Muhammad PBUH was again instructed by the archangel to dismount from al- Buraq this time it was Bait al-Laham the place of birth of Prophet ISA PBUH. The Archangel Jebrail told Prophet Muhammad to offer prayer there as well and also Jebrail introduced the location to him.

The journey continued and the next stop was Baitul Maqdis there Holy Prophet PBUH was introduced with earlier prophets which include Ibrahim, Isa and Musa along with other messengers of Allah Almighty. Holy Prophet also led the prayer at Baitul Maqdis following the instructions of Jebrail.

Next they travelled to the heavens Holy Prophet PBUH was shown the systems of stars and the torture center. Also he met previous messengers of Allah Almighty and several secrets were revealed to him.

Jebrail was there with Holy Prophet all the time for guidance until Sidrat ul Muntaha was reached (it is the point further to which to no one can ascend). Archangel Jebrail told Prophet Muhammad PBUH that he can’t accompany him further. From there Holy Prophet travelled alone to witnessed some grand miracles of Allah almighty. Finally he came back by the same way through which he had undergone the journey at the first place.

Human body is actually a combination of systems which work in a coordinated manner to keep you in a healthy and active state. There are natural defense mechanisms included in human body by Allah Almighty which work by killing the harmful and unwanted pathogens. But humans are prone to get ill and suffer from many different diseases throughout their lives.

We all get sick and then recover and this happens very often. Sometimes illnesses are short lived and sometime they are of more serious nature, but there are many medical aids which have been devised to take care of people who are ill. When a person gets sick our first preference is always to go to a good doctor, but have you ever thought that what is concept of illness and its cure in Islam?

In Islam a disease is not normally associated with the outcomes of sin or a punishment in fact it is considered as a testing period for the diseased person and also your sins are washed away during the period in which you suffer from the consequences of an illness. Allah almighty wants to test that how you will react when subjected to physical stress and pain. Will you stay obedient and thankful or you will start being unthankful to him. It is dependent upon you that what kind of behavior you will adopt if you want you can fall into the darkness of despair or take this as an opportunity of seeking mercy from Allah Almighty.

There are prayers some of which have been described in Holy Quran while others mentioned by our beloved Prophet Muhammad PBUH which should be narrated by the diseased person during his illness. Let us have a look at some of the Du`a which have been dictated by Allah almighty and Prophet Muhammad PBUH and can be used for getting rid of illness.

It has been mentioned in Quran that:

“Truly distress has captured me, but You are Most kind of those that are merciful”

This is the prayer which was said by Prophet Ayub.

At the time of our beloved Prophet PBUH when Muslims used to get sick they ask for advice from the messenger of Allah Almighty. It has been stated that he used to recite the below mentioned prayer for the sick persons

Allahuma rabbi-nas adhhabal ba’sa, ashfi wa entashafi, la shifa’ illa shifa’uka shifa’ la yughadiru saqama.

It is recommended that while reciting this Du`a you should touch the region which is in pain with right hand. In this prayer a person begs to Allah almighty who is the sustainer to remove the disease and cure it. Also it is stated that no other person has the power of curing the illness other than Allah Almighty.

Another Du`a is being mentioned below

As’alu Allah al ‘azim rabbil ‘arshil azim an yashifika

In this prayer a person begs to Allah Almighty for the cure of his illness. It is recommended to do the repetition of this prayer 7 times.

Finally a person should never lose hope and never wish for death during his illness because this is not liked by Allah Almighty.

Prophet Muhammad PBUH the last messenger of Allah Almighty was sent down on earth as a blessing for the entire universe. He presented to us the Glorious Quran which contains all the relevant information following which a great life can be spent on earth which can also earn benefits for the Muslims in the world which lies here after.

Islam is the religion which has been designed by Allah Almighty keeping in consideration all the aspects related with humanity and requirements of mankind.It was Holy Prophet PBUH who was allotted with the responsibility of introducing Islam to the mankind. He emerged as a bright light in the darkness of illiteracy which was prevailing in Arabia more than 1400 years ago. He showed the right path to mankind and made every effort to convey the teachings of Islam to the masses.

He was pure and full of love for everyone and especially for children there was a special place in his heart. Holy Prophet PBUH always stressed upon the fulfillment of the rights that have been allotted by Allah Almighty to children. He once said that

“Observe justice in treatment with your children in the same way in which you anticipate them to observe justice in being kind and good to you.”

Holy Prophet stressed on the point that it is the right of children that they should be provided with food, clothing and protection till they reach an age where they become capable of taking care of themselves. Parents should make arrangements for allotting their children with proper education and a good environment.

The rights to be fed, clothing and shelter are not only dictated for those children who have their parents living with them, but also orphans are allotted with the same rights. Islam being the religion which shows compatibility with human nature clearly defines human rights and all the due respect and importance has been allotted to the rights of children.

Holy Prophet PBUH through his teachings and acts made it very clear that children deserve to be loved and taken care of. He was always very humble and kind towards children he used to give his blessings to them and instructed his companions that

“I give my Salaam to children and deference them and Muslims should go along with my actions and always be warm and loving with children.”

Speaking about children Holy Prophet PBUH mentioned that

“O Muslims, O fathers and mothers, O my retinue, be kind and sympathetic towards children, for the one who is not kind to children has no place among the Muslims.”

There are many incidents related with the life of Holy Prophet PBUH where we see that how much kind and loving his attitude was towards children.

He told parents to raise their children in the best possible manner and special attention should be given to their rights. The examples which are left by our Holy Prophet PBUH clearly dictate that Islam gives a very high value to the rights of children and we need to pay attention to this matter.

Islam is regarded as the fastest growing religion of the world. There is a vast majority of Muslims living in different parts of the globe. Most live in countries which have adopted Islam as a state religion while many also live in non-Muslim countries either as converts or immigrants.

Just like other parts of the globe a good number of Muslims also reside in United States of America in its different parts. Michigan is the state which contains the largest number of Muslims it is followed by New Jersey and at the third spot comes Massachusetts.  The cities of United States which present prominent numbers of Muslims residing in them are New York (it has the largest number of Muslims living inside it), Dearborn and Los Angeles. The surveys and estimations carried out show that there were a total of 2106 mosques present in United States in the year 2011.

The above mentioned demographics clearly show that a good number of Muslims are living their lives in America. This also points towards the fact that they are involved in various departments of the states are contributing as well. But the main question is that why being in such large numbers the American Muslims are still struggling for their rights and freedom of expression. To take this point in consideration you can have a look at the recent events which took place in response to the release of the trailer of “Innocence of Muslims”.

Muslims were offended very much by this YouTube video and all around the world we witnessed huge protests some of which even took the lives of many. But the surprising thing is that American Muslims were silent over the matter and we saw no bright retaliation from them.

This shows that how much scared American Muslims are that they fail to sum up enough courage to protest against a video which was a direct attack on the personality and concepts of their Holy Prophet PBUH and was a negative portrayal of their religion. This is not my personal assumption in fact it is something that has also been estimated by the experts.

Jonathan Brown who is the assistant professor at the Georgetown University also thinks the same. In his opinion the dreadful incident which took place on 9/11 and the incidents which took place with Muslims after that are responsible for all this. American Muslims always are under the pressure that if they will show solidarity with Muslims living in other parts of the world then they will appear suspicious to the government and will have to face drastic consequences.

It is the need of the hour that proper consideration should be given to the dying voice of American Muslims and measures should be taken to bring back their long lost confidence.

Most of us presume that success in predictable when we are constantly successful, and we forget that it was Allah who had blessed us with success. And in times of success we forget about Allah and think that the success that we achieve was bound to come. In those moments of success we should remember that Allah can turn success into failure in the blink of an eye.

And there have been many examples in the past where rulers and businessmen who were confident of their success have lost everything. In the Quran, Allah has provided an example of a person who was very wealthy that when he entered in his own built paradise and he was not even justified to himself  he said I don’t think that my this wealth and richness will ever finish.

We Attribute Our Success To Our Own Intellect And Efforts

When most of us achieve success after making many efforts, we tend to think we are solely responsible for our success and we forget about Allah. We forget that it was Allah who blessed us with success. This was exactly was Qarun used to do; he attributed his wealth and success to his intellect. Surah Al-Qasas highlights how arrogant he was.

He (Qarun) said that he claimed, “all this I have is only given to me because of my own intellectual abilities and knowledge” and he forgot how many generations Allah had destroyed in front of him and those who were stronger than him and also they had collected the people who were greater in number according to richness point of view. Allah says that such people are sinners and criminals and they will not be queried and will directly send to be punished without any accountability.

In Times Of Success And Happiness We Forget About The Poor And Needy

According to our religion Islam, we have to give a portion of our wealth to the poor. And doing this is a favor we do on the poor and needy, it is an obligation and we are bound to give a portion of our wealth to the poor. But in times of success we forget about the poor, we are so intoxicated with our success that we don’t even look towards the poor.

In Quran, Allah reminds us of the people who are the righteous in Surah Adh-Dhariyat and one of their attributes is the following:

And in their properties there was the right of the beggar, and the Mahroom (the poor who does not ask the others)

Quran (Surah Adh-Dhariyat, Verse 19)

Quran says that people have a part in their properties there was the right of the beggar, and the Mahroom (the poor who do not ask the others).  It was described from Abu Hurayrah (R.A) that the Prophet (PBUH) said that without missing any day, when people get up and two angels come down and one among them says O Allah bless a person with compensation who spend in your way and punish them who withholds.

While giving from our wealth in charity is a recipe for success, withholding charity can lead us to destruction. Whether Allah destroys the wealth that one has or deprives one from other blessings is up to Him. Consider the following hadith of the prophet (s):

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “There is no day on which the people get up but two angels come down and one of them says, ‘O Allah, give in compensation to the one who spends (in charity),’ and the other says, ‘O Allah, destroy the one who withholds.’” 

Narrated by al-Bukhaari, 1374; Muslim, 1010.

The point to remember is that charity is quite essential and the future of our blessings and provisions can be tied to our giving or withholding. The One who has the power to grant, not only can grant more but also has the power to take it away.

Happiness And Wealth Do Not Necessarily Mean That Allah Is Happy With Us

If we have wealth in this world we should not imply that Allah is happy with us, wealth has no value in front of Allah. Today most of the corrupt people have a lot of wealth, but they will have to answer for their wrong doings on the Day of Judgment.

Wisdom is the solution to all problems in our life. Immanuel Kant, a renown philosopher has laid emphasis on wisdom by claiming it to be an organized way of life. The crucial experience one gains from life can be the key to success. It is no surprise that Quran treats wisdom as an important part of a person’s life.

There is no shortage of examples being mentioned particular emphasis on the life of prophet Muhammad (saw). However, there was one person whose wisdom was so special that an entire chapter in the holy book was named after him. There is no particular proof that says Luqman was a prophet. Historians say that he belonged to Jerusalem and was a carpenter by profession but it was due to his wisdom, that he was used to be a judge to settle people’s affairs.

His Famous Words Of Wisdoms:

According to the Quran, Luqman was offered prophethood, but he refused to believe his character was weak to become one. The Quran describes his wisdom through his words to his son which were as follows:

1. Do not associate anyone with All
2. Being respectful to parents
3. The obliging duty to parents unless they prevent from the right path
4. A person is accountable for their deeds
5. Offering prayers
6. Avoid being arrogant
7. Learn to be humble and lower your voice

Prove Of His Wisdom Other Than Quran:

Sources other than Quran have also praised the wisdom of Luqman saying he often used to cite wisdom as a reason for people calling him for judgement in their affairs. He also stressed the importance of wisdom to others by asking them to be serious about it. He regarded the heart and tongue to be the most important parts of a person’s character stressing that a pleasant heart and tongue make a better man.

Furthermore, he said it is better to be silent if words to be spoken are not pleasant. He had strong feelings for mercy kindness and charity stating that they were all part of wisdom. On friendships, he said that a person should not only love his friend but also their father. Luqman told his son to keep company with wise men and to consult scholars in religious and worldly matters.

Way Of Spending Life:

Some sources such as Abu ad-Darda stated Luqman was granted wisdom because he owned all the attributes of piousness such as kindness, mercy and he did not indulge in any foolish activities. He stated that the one who observes patience and doesn’t be unthankful when any calamity befalls him is the one who is among the best. Many of his children died but he never complained or became impatient.

He had many children and wives but he was never proud of their numbers. In case he had fought with someone, he didn’t hold any grudges and looked to make peace with them. He used to have many good habits, such as people never used to smell odor from his body nor did anyone saw his bath. He prevented mocking anyone and used to inquire in detail about the explanations of wise sayings he heard. He remained patient through poverty and thankful through wealth.

Dua is way through which a person asks for help or thanks Allah. Man is a slave and he is dependent on Allah, he is helpless without Allah.

And Dua is how a person shows his dependence and helplessness to Allah.The purpose of every act of worship is that a person recognizes his God. He recognizes Allah, his creator. And one should always act according to the will of his creator, and he should not do whatever he pleases. He is a servant of Allah and he should accept his weakness and ask for help from Allah. This can be done through making dua.

The Acceptance Of Dua

Today most people don’t make dua and even when they do they do it half-heartedly. They are not convinced that their dua will be answered. This is entirely wrong, we should always remember that Allah always answers the prayers of His people. But it is important to note that the demands are not always directly fulfilled, the effects of duas can be varied. The first effect is that the demand is fulfilled directly, and if the demands are not directly met then two things can happen. A problem that was coming your way may have been avoided, or the reward of the dua will be given to you in the hereafter.

Making Dua Is A Necessity

Most of us make dua only while we face any difficulty or we need something, but this is wrong. We should remember Allah in times of need as well as in times of happiness, and we ought to never stop making dua. Making dua to Allah gets us His attention and it is also a form of worship like Prayers and we cannot ignore it. And Allah gets displeased when his believers don’t make dua to Him. In the Quran in Surah al-Furqaan (interpretation) Allah asks Muhammad (SAW) to say to the believers that My Allah only pays attention to those who pray to Him but not on careless people.

And if you have denied Him you will get the inseparable punishment for the rest of the life and also after death. The Prophet (PBUH) once said that Dua is also a worship of Allah. On another occasion the Prophet (PBUH) said that a person if not ask or pray to Allah, He becomes angry with that person. Allah listens to the prayers made to him by his believers and in Surah Baqarah it is stated that (interpretation) when people who are my servant ask about the concern I am so close to them, I hear the prayers of every caller when he calls me and with my own will I make them believe upon me so they can walk through the right path.

So we should develop a relationship with Allah through making dua, we should ask for forgiveness and we should thank Him for the blessings He has bestowed upon us. The Prophet (PBUH) on one occasion informed the Muslims about the power of dua.

In Islam there are 3 main holidays: Eid Al-Adha, Eid Al-Fitr and Ramadan. Eid Al-Fitr is well known at the ending of Ramadan (a month of fasting), and Muslims sometimes offer charity on the occasion.

Eid Al-Adha is well known as pilgrimage (annual journey to Mecca), that is one in 5 pillars. Muslims sacrifice an animal and distribute its meat among family, friends and also the poor. All Muslim holidays follow the calendar, and so move every year depending to the calendar. The Muslim calendar has twelve months and 354 days on a year, and 355 days on an intercalary year.

Muslim’s beneficial tenth days “ASURA”

Ashura is commemorated by Muslims on the tenth days of first month of Islamic. Ashura is associate Arabic acceptation “tenth”, and in line with Sunni colleges of thought it’s each day of optional abstinence. Jews within the town of Madina fasted just one day, on High Holiday, the tenth of Tishrei, therefore it had been thought that Prophet Muhammad would quick too, to specific the continuity of Islam and brotherhood with the sooner Prophet.

By Muslim tradition, these days commemorates God saving Moses and also the Israelites from ruler in Egypt as they crossed the Red Sea (the Exodus day). In line with Judaism, the Israelites left Egypt on the primary day of Passover, and that they crossed the Red Sea seven days anon the twenty first of Jewish calendar month, each of that area unit celebrated as holidays with meals.

“Night of the Ascension and Journey”

Laylat ul Isra and Mi’raj is Arabic for the “Night of the Ascension and Journey”. It’s the night once Muhammad was, in line with Hadiths, taken to “the furthest mosque” (generally understood to be Jerusalem) on a Buraq (a beast resembling horse with wings; some individuals contemplate it a cherub) and ascended to the best level of the heavens.

It’s same that he requested God to scale back the quantity of prayers; however on his approach down he met Moses. They asked him to arouse a discount within the variety as a result of the necessity was troublesome for Muhammad’s individuals.

Muhammad came to God and several other times asked for, and were granted a discount of 5 prayers, till the quantity was reduced to 5 in total, with the blessing that if they were properly performed, the performers would be attributable with fifty prayers rather than 5. The event of at night has conjointly been represented in religious writing partially fifteen the start of Surah Isra.

“The Night of Power”

Laylat al-Qadr is Arabic for “The Night of Power”. It is observed at last 10 days of Ramadan sometimes on associate odd numbered day. It’s thought of the holiest night of the year, since it’s the night within which the Qur’an was initial disclosed. It’s conjointly thought of higher than all months [Quran 97:1–3]. It’s same that if an individual performs voluntary worship on at night, that worship is capable of about eighty years. Ramadan is that the month within which Muslims fast from dawn to sunset. This is often meant to feel however the poor individual’s feelings while not food or water. Additionally, Muslims shut their bodies aloof from terrestrial demands by denying themselves food and drink. This successively permits for the nourishment of the soul.

(S) – Sallallahu alaihi wasallam (Peace and blessings of Allah be upon Him)
(A) – Alahi salam (Peace be upon Him)

بسم الله والحمد لله والصلاة و سلام على رسول الله

In the name of Allah, and all praise and thanks is due to Allah, and may He send peace and blessings upon the Prophet Muhammad

It is quite true that—historically—the prevalent (جمهور) opinion in Islamic jurisprudence regarding the use of and listening to musical instruments is that of prohibition (حرام).

It is the official opinion of the four schools of thought, although various scholars from different schools held it is only disliked (مكروه) and many others deemed it permissible with the condition that the song is not immoral. It is not true that there is a consensus on it or that the opinion of permissibility is a strange opinion, which is a divergence from clear teachings of the Qur’an and Sunnah. In today’s world there are a growing number of prominent scholars that allow listening to instruments that don’t accompany sinful poetry (song).

We will—with divine support—show that this issue is a matter of legitimate disagreement based on scholarly derivation and interpretation (اجتهاد). Unfortunately, one of the main reasons for this research is that there is actually a movement among modern scholars to dismiss, suppress, or misrepresent the opinion of permissibility!

There is a claim that no prominent scholars ruled for the permissibility of musical instruments except for Yusuf al-Qaradawi, who is purported to solely rely on a strange opinion of Imam Ibn Hazm. This is false. There are hundreds, dare I say thousands, of scholars who held the permissibility of listening to music as long as the song is morally upright. The following are some of the most prominent scholars (mujtahideen) in our history who, not only deemed it permissible, but in some cases wrote a whole research to prove it!

1. Abdullah bin Ja’far bin Abi Talib (al-Aqd al-Fareed 6/12)
2. Sh. Abu Hamed al-Ghazali (vol. 6 pg. 1150 al-Ihyaa’)
3. Imam al-Shawkani (Ibtal da’wa al-Ijmaa ala mutlaq al-Sama’)
4. Imam ibn Hazm (Al-Muhallah)
5. Imam Abdul-Ghani al-Nablusi (Idaahat al-Dalalaat fee sama’ al-alaat)
6. Sultan al-Ulema al-Iz ibn Abdul-Salam (Rislat al-Sama’)
7. Al-Qadi Ibn Qutaiba al-Daynoor (al-Rukhsah fi al-Sama’)
8. Imam Ibn Tahir al-Qaysirany (pg. 31 al-Sama’)
9. Imam al-Thahabi (al-Rukhsah fil-Ghinaa wa al-Turb)
10. Abu Talib al-Makky (Qoot al-Quloob)
11. al-Qady Ibn Al-Araby al-Makky (Ahkam al-Quran vol. 3 pg. 1494)
12. Sh. Yusuf al-Majishoon the prominent Muhaddith (#3399 ibn al-Khuthayma)
13. Ibn Daqeeq al-Eid (Iqtinas al-Sawanih)
14. Sh. Jad Ali jad al-Haqq (fatawah #3280)
15. Sh. Mahmood Al-Shaltoot (pg. 375 fatawaah)
16. May God shower them all with His Mercy!

Some scholars try to say that many of these scholars were simply saying that it is permissible to listen to songs a cappella—and some of their works do make that point in addition to the permissibility of also using musical instruments. Each one of these references refers to the opinion of permissibility for songs with instruments.

The following are the juristic proofs used to illustrate prohibition and the response from the scholars who are not convinced by the evidence or who see the evidence in a different way:

From the Qur’an: There are two verses which are interpreted as justifying prohibition supporting the clearer hadith (narration) on the subject. They are as follows:

“There are some people who buy distracting/entertaining speech without knowledge in order to mislead people from the path of God…” (Qur’an 31:6)

Only a couple out of the dozens of exegetes thought this had anything to do with musical instruments.

Many exegetes took the more common path of general meaning in the absence of an authentic text and said it refers to preferring or liking to listen to false speech, thus distracting one from Islam.

The vast majority of exegetes said it is talking about the singing of jahiliyyah (pre-Islamic days). Imam al-Qurtubi said that this and the other verse are those that the scholars use as evidence for the disliked (مكروه) nature of singing. Imam al-Qurtubi also narrates that this verse was revealed in the life of the Prophet ﷺ when a man bought a slave known for singing unIslamic songs of jahiliyyah (ignorance).

Many exegetes pointed out a weak hadith that is strengthened by the aforementioned circumstantial cause of revelation. The weak hadith states:

“.لا يحل بيعُ المُغنّياتِ ولا شِراؤهنّ وثمنهنّ حرامٌ”

“It is prohibited to buy or sell women singers of jahiliyyah. The price of such transaction is prohibited.”

The evidence for prohibition of Islamic Music in this verse is very weak. Any true scholar will surely admit that the verse is not evidence in and of itself; rather it is supportive to a couple hadiths and the position of many Companions.

The second verse is:

“(God is saying to Satan) Incite whoever you can among them with your voice…” (Qur’an 17:64)

Some scholars from the early generations said this is literal and it means that Satan is whispering to us to follow him and disobey God as is mentioned in the famous verse in Surah Ibrahim, “I had no authority over you except that I called you and you followed me…” (Qur’an 14:22). The great Imam of tafsir (exegesis) al-Tabari took the position as is his style that it is general and since there is no clear evidence specifying what is meant by “your voice” then it is taken literally and generally.

Many other scholars noted that the verse is talking about playing (لعب) and wasting time (لهو). Once again, no real scholar will claim that this verse in and of itself can be used to prohibit listening to music.

Let’s see what evidence we can find from the Sunnah (traditions of the Prophet ﷺ):

There is a hadith mentioned as an attachment (معلق) to a section in the authentic collection of Bukhari under the chapter of drinks #5590 titled those who seek permission of drinking alcohol by calling it another name. Imam al-Bukhari did not put the Hadith as an official Hadith in his authentic collection. According to Imam al-Muhallab the reason was because Hisham was not sure of the name of the companion (Al-Ibtal Al-Shawkani pg. 9) The hadith goes:

“…ليكونَنَّ من أمَّتي أقوامٌ ، يستحلُّونَ الحِرَ والحريرَ ، والخمرَ والمعازِفَ”

“There will be a group of people from my nation who will deem silk, alcohol and musical instruments as permissible…”

Some hadith scholars found a connected chain for this type of hadith. The most famous is the book by Ibn Hajr in his book “closing the attachments” (تغليق التعليق). There are scholars who argued against his assertions, but even if we were to accept his findings about a connection between al-Bukhari and Hisham bin Ammar there is still a problem with Hisham as a narrator among some prominent hadith scholars.

There are many concerning issues with this hadith. According to Imam al-Thahabi in his famous 4-volume book Mizan al-I’tidaal which accounts for all the weak narrators he could gather. Imam al-Thahabi mentions that Hisham bin Ammar used to be a veracious narrator, then he changed. He has narrated 400 hadiths that have no basis. He used to not narrate unless someone paid him. He was accused of changing the text. Imam Ahmad said he was reckless. Some narrated that he said the Qur’an has words from Gabriel and Muhammad ﷺ and is created speech.

Ibn Hajar acknowledges this, but justifies his ruling of the hadith through a different narration that has someone else narrating it other than Hisham. That hadith varies in text but does mention the people deeming musical instruments as permissible (which linguistically and logically doesn’t necessarily mean that it is prohibited). The next problem with this hadith, which is not solved by Ibn Hajar’s book, is a narrator named Atiyah bin Qays.

Atiyah bin Qays was a righteous man who hadith scholars agreed regarding his character and honesty (عدالة), but there is an issue among some scholars about his precision of memory and narrating (ضبط). Some famous scholars of hadith call him trustworthy (ثقة) just because he is a known pious man while the issue of his precision with hadith is unknown (مجهول). Some of them said although he is acceptable (far from Saheeh ) to be careful in narrating from him. This is mentioned by the hadith scholar Abu Hatem al-Razi in his book al-Jarh wa al-Ta’deel 2/37 and by Abu Bakr al-Bazzaar in his book Kashf al-Astar 1/106.

This is the best proof that the proponents of prohibition bring forth according to them. Other hadiths are relying on this one. For example:

“.ليكونن في هذه الأمة خسف، وقذف، ومسخ، وذلك إذا شربوا الخمور، واتخذوا القينات، وضربوا بالمعازف”

“There will be disgrace and defamation in this nation when they will drink alcohol and listen to music (literally female singers while beating on instruments).” (al-Suyooti al-Sagheer 7720)

Even a layman can see that the linguistic connotation does not in any way show a prohibition for listening to music, but rather a prohibition of the “party” scene. There are many other hadiths like this one that show that the combination of alcohol and music is a shameful and immoral scene. On this fact there is a consensus among scholars. Even in the narration of the other hadith seen as the strongest proof, there are variations which focus on drinking alcohol by a different name and don’t even mention musical instruments. Thus Imam Bukhari’s precise classification.

Many people feel that even though we see the issues in the proofs used for prohibiting music, still it is the official opinion of the 4 main schools of thought and that shows that it was clear to those scholars who know better than us. The assumption here is that every scholar from the different schools of thought over the centuries was a mujtahid and was willing to challenge the opinion and evidence of his own school. This was simply just not the case as Dr. Mana’ al-Qattan narrates in his book on the history of legislation in Islamic history. He elucidates on the well-known unfortunate part of our history known as the closing of the doors to juristic reasoning (إغلاق باب الاجتهاد). For close to 8 centuries, most of the scholars passed down by memory and book most of the rulings of Islamic Law. For various reasons, they were uncomfortable with people changing or questioning popular rulings. Some of those who didn’t agree with this methodology like Ibn Taymiyyah (ra) or al-Suyooti (ra) were seen as dissidents. There is also some historical evidence that this ruling of prohibition of all music was heavily promoted toward the end of the Abbasi Caliphate because of the widespread immorality with music and drinking as many of the hadiths indicate. In my research, which really requires a whole book, there is more than meets the eye on the prevalence of the opinion prohibiting all instrumental music.

Proofs for the Permission of Good, Morally Upright Music:

There is a false claim that the Companions all prohibited it. Abdullah bin al-Zubair used to keep women playing guitars (lutes) and singing in his presence. (Idahaat al-Dalalat al-Nablusi 96)
There is no disagreement about the Ibrahim bin Sa’d bin Abdul Rahman bin Awf listening to songs with guitars (al-Sama’ Ibn Tahir 63) Jews have always attributed music to Prophet David ‘alahi assalatu wassalam (peace and blessings be upon him). It is in the Bible, “The priests stood in waiting at their assigned places, along with the descendants of Levi who carried musical instruments used in service to the LORD that King David had made for giving thanks to the LORD—because his gracious love is eternal…” (2 Chronicles 7:6). So in the following hadith and commentary we have some solid evidence for the praise of good music: “

يا أبا موسى ، لقد أوتيتَ مِزمارًا مِن مزاميرِ آلِ داود”

“Abu Musa, Surely you have been given a voice like the music of David.” (Bukhari 5048)

Many scholars want to say that this hadith is simply referring to a beautiful voice. When we look into Ibn Hajar’s explanation of this hadith he comments with another sound hadith, “I entered Abu Musa’s house and I have not heard a cymbal, lute or a flute better than his voice.” (al-Fath)

The clear linguistic indication here is that the Prophet ﷺ is talking about musical instruments as though they are beautiful and delightful. That cannot be the case in something prohibited. It would be like him saying to his companion who earned a lot of money, “That’s even better than hijacking a caravan!”

Imam al-Thahabi’s recordings about scholars in his book on prominent Muslims. Here are two examples:
“Ishaaq al-Nadeem an Imam who was a great scholar master of many sciences. Known for music with untainted poetry…” (Siyar 11/118)

“Ulayyah sister of the commander of the faithful Haroon al-Rasheed ‘Well-refined poetess known for singing and music with a pleasant voice. A modest pious women of precedence…’” (Siyar 10/187)

There are hadiths that led many scholars from the schools of thought to permit listening to drums. Other prominent Malikis and Shafi’ees (two different schools of thought) allowed trumpets, flutes and tambourines. Those are all musical instruments and the Islamic legal practice of analogy (قياس) allows other instruments in the absence of a clear text prohibiting them.

Whichever opinion you feel is stronger, you are welcome to follow. Please don’t judge someone else because they follow a different opinion than you. Our scholars teach us the following principle in dealing with law—there shall be no rebuking in matters of legitimate disagreement.

.لا إنكار في مسائل الاختلاف

Islam has a rich tradition of knowledge that by divine decree has differing interpretations as to the details of law. Only God owns the absolute truth.

If you choose to listen to music, observe piety and do not listen to immoral music or choose to be in immoral environments. There is no doubt that much of today’s music is prohibited by Islam and even some Islamic music still brings bad environments.

Source: http://www.suhaibwebb.com/society/entertainment/regarding-the-permissibility-of-music/

The Qur’an goes to great lengths to stress the need and obligation of Muslim unity. For instance, it states: And hold fast, altogether, to the rope of God and be not divided.[3:102] In another passage it says:Be not like the idolaters. Those who split up their religion and become sects, each party rejoicing in what it has.

Given these verses; and given the many demands in the Sunnah for Muslim unity; and given the great virtue, rank and honour this ummah is depicted with in the Revelation; those hadiths that speak of the Muslims splitting into seventy-odd sects, all except one destined for Hell, seem to contradict that spirit of honour and unity. Understandable, then, why some scholars deem these hadiths on iftiraq or “splitting-up” as problematic; struggling to fit them into the general spirit of excellence this ummah is distinguished by. For what merit is there in a nation so riddled with divisions and schism and where, seemingly, the great bulk of its followers are heading for Hell!

This post looks at the hadiths on the ummah splitting-up – discussing their soundness, what this splitting means, and whether this implies that the majority of the ummah are innovators destined for Hell.

This posting is culled from a more detailed paper I wrote on the matter last year, titledThe Seventy-Three Sects: Are the Majority of Muslims Innovators? - which can be read and downloaded here. The present discussion shall be broken down into the following ten points:

1. The Qur’an insists that the Muslim nation (ummah) is the best of all nations: You are the best nation ever raised for mankind; you enjoin the good, forbid the wrong and believe in God. [3:110] The same tribute may be heard reverberating in the following hadith: ‘You are the last of seventy nations; you are the best of them and the noblest of them in the sight of God.’ [Al-Tirmidhi, no.3001] Another hadith has these glad tidings: ‘The people of Paradise are composed of one-hundred and twenty ranks; eighty of them from this nation, forty from the other nations.’ [Al-Tirmidhi, no.2546]

2. Something of the size and magnitude of this ummah can be gauged by the following hadith: ‘Nations were presented to me and I saw a prophet with one or two followers; another prophet who had a few followers; and another with no followers at all. Then I saw a huge multitude of people filling the horizon, and hoped that this was my nation. But it was said to me that this was Moses and his people. I was then told to look, and I saw another great multitude of people filling the horizon. I was told to look here, and here as well, and [again] I saw huge multitudes who filled the horizon. It was then said to me: These are your nation. Along with them, seventy-thousand shall enter Paradise without reckoning or punishment.’ [Al-Bukhari, no.5752]

3. Zooming in with a theologian’s lens, one sees a further detail to the ummah’s overall number in Paradise. The Prophet, peace be upon him, said in an addition to the above hadith: ‘I asked my Lord for increase, so He increased it. So with every thousand there would be another seventy-thousand.’ [Ahmad, Musnad, no.2:359] Thus the numbers to enter Paradise from this ummah, without reckoning, are huge; whereas those who will enter Paradise upon their deeds being weighed-up and reckoned is far far greater still.Subhana’Llah!

4. There are a number of reports in the hadith canons related about the splitting-up of the ummah. Among the are: (i) Abu Hurayrah narrated that the Prophet, peace be upon him, told us: ‘The Jews split-up into seventy-one or seventy-two sects. The Christians split-up into seventy-one or seventy-two sects. And my ummah will split into seventy-three sects.‘ [Al-Tirmidhi, no.2640.] (ii) The hadith of Mu‘awiyah, which states: ‘… and indeed this ummah will split into seventy-three sects, seventy-two in the Fire and one in Paradise: they are the Main Body (al-jama‘ah).‘ [Abu Dawud, no.4597] (iii) The hadith of ‘Abd Allah b. ‘Amr has this response as to who is the one saved-sect: ‘It is that which I and my Companions are upon (ma ana ‘alayhi wa ashabi).‘ [Al-Tirmidhi, no.2641] (iv) While the hadith of Abu Umamah depicts the saved-sect as being: ‘The Great Majority (al-sawad al-a‘zam).‘ [Ibn Abi ‘Asim, Kitab al-Sunnah, no.68]

5. While it is true that some of the above hadiths are not free from having weaknesses in their chains, or isnads, they collectively strengthen each other to yield a final ruling of being either sound (hasan) or authentic (sahih). Thus after recording the first hadith, Imam al-Tirmidhi declared: ‘The hadith of Abu Hurayrah is a hasan sahih hadith.’1 Al-Hakim said of the same hadith: ‘These chains stand as a proof for the authenticity of this hadith.’2 Ibn Taymiyyah said: ‘The hadith is authentic and widely accepted (sahih mashhur).’3 Ibn Kathir mentions that they are related ‘via chains that strengthen one another.’4 While al-‘Iraqi said about the hadith of Mu‘awiyah and two similar hadiths: ‘Their chains are excellent.’5

6. To whom or what does this splitting or iftiraq refer? Al-Khattabi stated: ‘His words: “my ummah will split into seventy-three sects” is an indication that these sects are not beyond the fold of the religion; for the Prophet, peace be upon him, included them all as part of the ummah.’6 Al-Bayhaqi said something similar: ‘The report is understood to mean that they will be punished in the Fire for a while; not for eternity. The proof against their excommunication (takfirihim) is taken from the Prophet’s saying, peace be upon him: “My ummah will split-up”. Hence he made them all a part of his ummah,despite their splitting.’7 One fatwa sums the matter up, thus: ‘What is intended by the term ummah in this hadith are the Muslims who will split-up into seventy-three sects; seventy-two of them being deviant innovators whose innovations do not expel them from the fold of Islam. So they will be punished for their innovation and heresy, save those who God forgives and pardons; but will finally enter Paradise. As for the saved-sect, it is ahl al-sunnah wa’l-jama‘ah: the followers of the sunnah of the Prophet, peace be upon him, and adherents to what he and his Companions were upon.’8

7. Although it is consoling to learn that the seventy-two sects are Muslims, are we then to lament over the seemingly stark implication that the great majority of Muslims are misguided innovators? Ibn Taymiyyah wrote: ‘The saved-sect is described as being ahl al-sunnah wa’l-jama‘ah. They are the overwhelming multitude (al-jumhur al-akbar) and the great majority (al-sawad al-a‘zam). The other sects are followers of aberrant views, schism, innovations and deviant desires. None even comes near to the number of the saved-sect, let alone its calibre. Instead, each such sect is extremely small [in number] (bal qad takunu’l-firqatu minha fi ghayati’l-qillah).’9

8. That the total number of innovators in the ummah is minimal in contrast to that of the saved-sect is fleshed out in some detail by Salih al-Maqbali; a Yemeni scholar who died at the beginning of the twelfth Islamic century. He said: ‘In summary: the people consist of the masses (‘ammah) and the elite (khassah). As for the masses, then the later generations are like the earlier ones. Thus women, slaves, shepherds, farmers, traders and their like are those who have noting at all to do with the elite. There is no doubt at all that the last of them are free of being innovators, just as the first of them are.’10 He then goes on to divide the elite into four groups: (i) The true innovators who originate the innovation. (ii) Followers of such innovation, who aid and abet it. However, their aim could have been to follow the truth, but the reality of the innovation was unclear to them. (iii) Those poor in knowledge and research who, being content with learning what was handed down to them, fall into innovation. (iv) The rightly-guided, orthodox scholars.

He then goes on to say: ‘The first group of the elite are definitely innovators; the second, possibly innovators; the third, judged as if they are innovators …From the elite is a fourth group … the true Sunnis and the saved-sect, to whom the masses turn. [This group further includes] whoever your Lord wills from the aforementioned three groups of the elite, according to the extent of the innovation and their intention.’11 In conclusion, he said: ‘So if you have understood all that we have said, then the worrying question – the ruination of most of this ummah – needn’t be asked.

For the numerical majority, past and present, are the masses; and also the [fourth group from the] elite of earlier generations; and possibly the middle two groups. Likewise, those from the first group whose innovation was unclear to them, then God’s mercy shall save them from being innovators, according to the requital of the Afterlife. For God’s mercy abounds for each Muslim. But we have been discussing the implications of the hadith and who it refers to, and that the individuals from these innovated sects, even if these sects are many, their total number does not amount to even a thousandth part of the Muslims. Thus consider this carefully and you will be saved from believing that this hadith is at odds with all those hadiths that speak of the virtues of this ummah of many mercies.’12

9. More than just a cliché; more than a claim; more than even a name, the saved-sect (al-firqat an-najiyah) is identified with what may be termed as ijma‘ theology – a set of beliefs and practices rooted in the Qur’an, the Sunnah and the consensus or ijma‘ of the Muslims scholars. Issues wherein a consensus exists constitute the fundamentals (usul) of Islamic orthodoxy, from which it is unlawful to differ. In fact, differing from the usul is considered iftiraq or splitting from orthodoxy. Ibn Taymiyyah hits the nail on the head when he observes about the innovated sects: ‘The hallmark of these sects is their splitting from the Book, the Sunnah and scholarly consensus (ijma‘). Whoever speaks with the Book, the Sunnah and scholarly consensus is from ahl al-sunnah wa’l-jama‘ah.‘13 Al-Bayhaqi stipulates: ‘We have already stated in the book al-Madkhal, and elsewhere, that the blameworthy differing (al-khilaf al-madhmum) is whatever differs from the Book, the authentic Sunnah, or a scholarly consensus.’14 As for those issues which are open to more than one legitimate reading or interpretation, or about which no consensus exists, they are not part of orthodoxy’s usul. Instead, they constitute thefuru‘ – the detailed rulings and positive law – wherein differences aren’t just tolerated; they are welcomed and celebrated.

10. Despite the above, some people are struck with an insufferable anxiety when told that the saved-sect encompasses the greater part of the ummah. Some of their mental block stems from misreading the words of certain early scholars in their explanation of who the jama‘ah is. Take, for instance, the words of the venerable Companion ‘Abd Allah b. Mas‘ud: ‘The jama‘ah are the followers of the truth, even if it be one individual (al-jama‘ah ahl al-haqq wa in kunta wahdaka).’15 Some think that reports of this nature bespeak of the saved-sect being a small clique of people, with all other Muslims being deviants. But as the above discussion shows, this is not so.

The following explanation of the jama‘ah, by Imam al-Tirmidhi, should help shed further light on the matter. He wrote: ‘The explanation of the jama‘ah with the scholars is that they are the people of jurisprudence, knowledge, and hadith (hum ahl al-fiqh wa’l-‘ilm wa’l-hadith). I heard al-Jarud b. Mu‘adh say; I heard ‘Ali b al-Husayn saying: I asked ‘Abd Allah b. al-Mubarak who the jama‘ah was, and he replied: Abu Bakr and ‘Umar. It was said to him that they have died, so he said: so-and-so and so-and-so. He was told that they too have passed away. So he said: Abu Hamzah al-Sukkari is the jama‘ah.’16

Of course, when Ibn al-Mubarak responded by saying that Abu Bakr and ‘Umar were the jama‘ah in their time, he wasn’t negating right-guidance from the other sahabah or Companions. Likewise, when he pointed to the pious Khurasani scholar Abu Hamza al-Sukkari as being the jama‘ah, he wasn’t denying the orthodox credentials of other scholars of the same era – those like Sufyan al-Thawri, al-Awza‘i, Malik, Abu Hanifah or Ibn ‘Uyaynah. Such a reading would beggar belief! Rather this report simply talks of the pivotal role of the scholars in defining right-guidance and orthodoxy. Thus the masses, by virtue of them following the scholars, are part of the jama‘ah; not separate from it. So in this sense the jama‘ah is al-sawad al-a‘zam - the Great Majority. It is the scholars, though, who are the actual leaders of the jama‘ah.

Furthermore, mentioning a specific scholar by name as being the jama‘ah was simply a way of showcasing that such scholars are those who best exemplified the jama‘ah in their respective times or locales, and were most worthy of emulation. Other scholars also epitomised the jama‘ah, but perhaps not quite to the same degree.

Nas’alul’Lah an yaj‘aluna min al-firqati’l-najiyah wa alla yuzigha qulubana

ba‘da idh hadana. wa sallal’Lahu ‘ala muhammadin

wa alihi wa sahbihi wa sallama

tasliman kathira.

Amin!

≈

1. Jami‘ al-Tirmidhi (Riyadh: Darussalam, 1999), 600, no.2640.

2. Al-Mustadrak ‘ala Sahihayn (Cairo: Dar al-Haramayn, 1997), 1:207, no.443.

3. Majmu‘ Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 3:345.

4. Tafsir Qur’an al-‘Azim (Beirut: Dar al-Ma‘rifah, 1987), 2:481-2.

5. Al-Mughni ‘an Haml al-Asfar (Riyadh: Maktabah Tabariyyah, 1995), 2:884-5, no.3240.

6. Ma‘alim al-Sunan (Alleppo: Matba‘ah al-‘Alamiyyah, 1934), 4:295.

7. Al-I‘tiqad wa’l-Hidayatu ila Sabil al-Rashad (Damascus: al-Yamamah, 2002), 357.

8. Fatawa li’l-Lajnat al-Da’imah li’l-Buhuth al-‘Ilmiyyah wa’l-Ifta (Riyadh: Dar al-Maw‘id, 2002), 2:157-8, no.4246, then presided over by Shaykh ‘Abd al-‘Aziz b. Baz.

9. Majmu‘ Fatawa, 3:345-6.

10. Maqbali, al-‘Alam al-Shamikh fi Ithar al-Haqq ‘ala’l-Aba wa’l-Mashayikh (Egypt: n.p., 1910), 417.

11. ibid., 417-18.

12. ibid., 418. Al-Albani said – having cited the above, and more, from Maqbali: ‘These words are superb, demonstrating the man’s erudition, virtue and discernment.’ See:Silsilat al-Ahadith al-Sahihah (Riyadh: Maktabah al-Ma‘arif, 1995), 1:1:413.

13. Majmu‘ Fatawa, 3:345.

14. Al-I‘tiqad, 354.

15. Cited in al-Khatib al-Baghdadi, al-Faqih wa’l-Mutafaqqih (Saudi Arabia: Dar Ibn al-Jawzi, 1996), 2:404, no.1176.

16. Jami‘ al-Tirmidhi (Riyadh: Darussalam, 1999), 498, as part of his gloss to hadith no.2167: ‘Indeed God will not unite my ummah upon misguidance, and the hand of God is over the jama‘ah.’

Source: thehumblei.com

“Do you think we’ll ever get to the end?”

“Inshaa Allah,” I respond, patting Ibrahim gently on the back, in an attempt to encourage him.

“Ammi, there are six pages between me and Ya Sin,” says Ibrahim, looking down into his mushaf.

“You are six,” pipes in Amna.

“I am not six pages,” is Ibrahim’s response.

“Yes, you are,” responds Amna, starting to put on a fighting face.

“No, I am not,” sounds out Ibrahim slowly, increasingly frustrated.

“Just a minute, both of you, please,” I say stretching out my arms to keep them from coming to blows. “You’re right Ibrahim, you are not six pages, and you are also right, Amna, he is six. So how about rather than arguing about all of this, we try to channel some of our energy into memorizing?”

“Ammi, I really don’t think I can do this,” responds Ibrahim, shaking his head. “It’s just too long. It’s like four Surah Al Nabas lined up. You never did that when you were my age; how am I supposed to now?”[1]

“You’re right. I was definitely not on Surah Ya Sin when I was six, but I do remember hearing my Daadi recite, and I vaguely remember her trying to teach me… what if we take it one ayah at a time?” I say, then continuing, “and finish when we finish.”

“What is that supposed to me?” asks Ibrahim.

“Supposed to mean?” mimics Amna, nodding her head.

“There’s no due date. No expiry. We just start learning, and let Allah Subhanahu wa-ta‘ala do the heavy lifting, like we did all throughout Juz Amma.”

“Ammi, I really don’t understand you. No expiry, like the milk? And what do you mean by ‘heavy lifting’?” follows up Ibrahim.

“We take our time, baita, and we hope and pray that Allah in His infinite mercy will help us. Anyway, 83 ayaat are actually not that many. Technically, it’s less than two Surah An Naziats if you think of it that way. And you remember that beautiful hadith on our bookmarks?”

“The one about running?”

“Yes,” I say smiling, and then read out from my bookmark: I am as My servant thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assemble better than it. And if he draws near to Me an arm’s length, I draw near to him a fathom’s length. And if he comes to Me walking, I go to him at speed.[2].

“I speed,” responds Amna. In her customary way, she starts running in between the porch pillars, which accent part of our new backyard.

“I go faster,” says Ibrahim, leaping up and starting to chase after his sister.

Continue reading… at A Qur’aanic Odyssey blog.

All admiration and glorification goes to Allah who sent Prophet Muhammad [saws] as blessing upon us to go on the right way of life until the death what is the great kindness for us by the merciful Allah. I have selected a great topic to write in this day about the great women in Islam named Aisha who has a great contribution in Islam.

There many biography or lifestyle on the great male people who have done may thing but there are only few topics as the biography or lifestyle on female characteristics and for this I am here to write something on this great woman in Islam.

I think you will not ask this question that who is Aisha [ra] because it is well known to us that she is the only Muslim wife of our Prophet Muhammad [saws] who did not convert into Islam as she was Muslim by born.

Aisha [ra] was the daughter of Abu Bakr Siddiq [ra] and she was born after 3 years of getting the power of prophet hood by Prophet Muhammad [saws]. By born she was the the daughter of the greatest sahabah and on of the most respected man after Prophet Muhammad [saws].

And from the beginning Prophet Muhammad [saws and Abu Bakr Siddiq [ra] were very best friends so luckily and fortunately Aisha [ra] started to grow up knowing Prophet Muhammad [saws]. Unfortunately we did not get introduction of her and she married with Prophet Muhammad [saws] at the early age of life which got many complexity by the non Muslim.

As an accurate summary we can say that Aisha [ra] got married with our Prophet Muhammad [saws] at the age of 6 and after many years of marriage she entered into adolescence of life. And for this at the modern system this marriage is very much problematic.

But you can not forget that the time and place I am talking about is the time in Arabia and in that time this kind of imbalance marriages was available. In this sense our Prophet Muhammad [saws] was not enemy of her but it had created a very adverse affect on her mind.

It is simple when a little girl is forced to be got married then she have to face some mental depression and she must start to dislike him with whom she got married and not only dislike but she must hate that man. But in the case of our Prophet Muhammad [saws] the overall situation was totally different because Aisha [ra] loved our Prophet Muhammad [saws] very much and for this she is the dearest wife of him.

Not only this after passing our Prophet Muhammad [saws] she became the most prominent leader of our religion. According to serial number she was the 3^rd wife of Prophet Muhammad [saws] and before her he got married with Khadija bint Khuwaylid [ra] and Saudah bint Zam’ah [ra]. After this tow woman he got married with Aisha [ra] because she got a dream presented by angel Gabriel.

muslimah

Many of us are very much popular with the Gems extraction from the Quran. This grateful thing can be made possible by only the people who have lot of experience on the Quran and tafsir session. These tafsirs are very much powerful and strong and in some ways are unrivaled. And for this Gems extraction from the holy Quran you need to do a great research and analysis on this holy book.

This research and analysis will give you the basic identification of every word and it must be known to us that every single word of holy Quran is valuable you cannot miss the single one. And for this you have to find out the root of these every valuable word. You cannot do anything with jest or summary you must have the pure explanation for every speech.

Through this you can make the perfect focus of the strength of the words. You can not miss any harf  what is placed on the word because if you don’t place the harf at the right place then the meaning may be opposite that means you may not get the exact answer.

While you going to do this all things you may face some difficulties and problem then you can join the Islamic discussions, Islamic Dawah, Islamic articles, Islamic responses/refutations which can help you a lot to develop your basic for the holy Quran. Besides these we must keep praying to our Allah that he kindly give us the ability into us which will give the power of understanding the holy Quran properly.

Once you can understand this holy Quran you will see that in every step of life this holy book is helping you to solve any problem at any time. We must keep praying that when we open the holy Quran we must have the ability to understand the linguistic beauty it has and maintains.

When we start to read this holy book we can feel an awesome feelings what Allah is is doing to conveying us. If we want and demand to lead a peaceful life then we must read the holy Quran. Not just read we have to understand this book by extracting the every single meaning of the every single word. When you recite this you must follow the repeated places this is like rhythmic style.

Here is not enough you have to discuss wit   others in the mazlish or other places where you can easily share and collect the right opinion. This also helps you to make your basic strong about the holy Quran. You must maintain a communication with the scholars in this sector which will help you to make clear idea about any ayath or surah.

Besides these you may also download and read many Islamic Book for making deep sense .Whtat I have told above if you follow these perfectly then you can extract Gems from the Quran very easily. You need huge analysis on the book named holy Quran.

Literally tawba means ‘to return’ or ‘to retreat’. In Muslim law, it suggests that to show or to retreat from past sinful and evil actions. The word tawba has been related to the word نصوح (nasūh) which suggests ‘to ameliorate or sincere’. Therefore tawba signifies sincere and trustworthy compunction, free from pretense and hypocrisy.

Like several alternative topics, the act of atoning and seeking Allah’s forgiveness has additionally been mentioned within the sacred text with a lot of importance. For those fans who have wronged themselves, the Qur’an asks them to become remorseful, request Allah’s forgiveness, and build a sincere tawba, and assures them that if they are doing this, God can forgive them, and label them from their misdeeds.

Islam doesn’t read any soul as being inerrant. Any soul is subject to errors, God being the sole excellent one. Therefore the only authority for the forgiveness of any soul corresponds to God. Muslims deny the authority of men to concentrate to a different person’s confessions so pronounce him forgiven of his sin. Likewise repenting to anyone besides God is prohibited.

According to Muslim law, once associate act of tawba is performed by a Muslim, God usually accepts it. However, that tawba ought to be sincere and true. Muslim students agree upon the actual fact that if an individual isn’t mortified of his past misdeeds, or doesn’t intent to desert those, then his verbal effort of tawba is an open mockery of compunction. Mere verbal compunction doesn’t account for a real tawba. A sincere tawba has some criteria. Hazrat Ali was asked on what’s tawba, and he replied that tawba consists of six elements:

1. To regret one’s past evil deeds;
2. To hold out Divine duties that were missed;
3. To come back the rights/properties of others that were taken unjustly;
4. To raise forgiveness of an creature who has been wronged, verbally or physically;
5. To form a firm resolve of avoiding the sin in future; and
6. To use oneself in Allah’s obedience, as he antecedently utilized himself in Allah’ disobedience.

In Muslimm law, tawba could be a twofold approach: an individual initial ought to be able to acknowledge and desert his/her sins upon that God guarantees to forgive them. Islam expects Muslims to understand their mistakes and shortcomings, and to hunt His forgiveness. Forgiveness for one’s sins isn’t one thing that comes automatically; it’s one thing that has got to be exploring for, with sincereness and true devotion.

One ought to renew compunction each once one remembers past sins and once falls into them again:

• If one remembers a past sin it’s suggested to renew one’s compunction and seeking forgiveness, whereas being appreciative to God for the success of exploit the sin; and
• If one falls into a similar sin once more it’s obligatory to renew one’s compunction, albeit one keeps falling into the sin repeatedly.

The scholar’s caution, however, that one isn’t expected to do to bring back mind all one’s past sins and repent from them. Rather, a general compunction from past sins is each valid and decent.

In every religion, there are always one or two foundations on which beliefs and values are based on. Such is the same with the Muslims who can be regarded as the descendants of Prophet Muhammad. Thus, they ensure that their everyday life is guided by Sunnah as they tend to see it as the perfect bench mark to follow.

But what does it really mean?

The word Sunnah has its origin from Islam and it is an Arabic word which simply means the ways of life of our holy Prophet Muhammad. It can be seen as the second in command when it comes to the root of Islamic religion as most of the Islamic laws which are practiced today are based on it. Thus, it tends to be integrated into the Koran which is the first in command.

There are different types of Sunnah that form the belief of most Muslims that you see today and they range from; Sunnah of eating, drinking, toilet, sleeping, clothing etc. however, for the purpose of this write up; we shall take a surface look at 3 of the sunnah.

Sunnah of eating

This attempts to teach every muslim the qualities that they are expected to exhibit towards food each and every time. It can be regarded as the commandments of eating as laid down by Prophet Muhammad. Some of them include; making use of the right hand to eat, not eating unnecessarily, moderate food and drinking, always giving thanks to Allah for the food provision.

Sunnah of clothing

This is aimed at guiding the muslims believers on how they can dress in public to uphold their faith and religion. It includes; wearing white clothes, putting on right shoes first before left, men should wear topee, females should wear scarves etc.

Sunnah concerning anger

This entails guiding muslims each time their patience is tested. It means staying calm when upset, being humble every time, forgiving those who offend you and so on.

From the above, it can be seen that belief and values been displayed by some muslims today has always been there right from time.

There are mixed views of how Westerners tend to think of Islamic societies and how the Islamic societies perceive the Westerners as. In comparison to their own society, the Westerners think that the Islamic societies are backward-looking, oppressed by religion and inhumanely governed. This is because the Westerners practice enlightened secular democracies. Islam is not just a religion, nor is it some fundamentalist political movement.

Islam is a civilization, a way of life that is lived differently in every Islamic country. However, there is a common spirit amongst them all, which is much more humane than the Westerners realize. The Westerners often fail to realize how their own societies have been unable to live up to their liberal mythology. Westerners regard aspects of Islamic culture as medieval, without realizing that many of the aspects have prevailed in their own culture until fairly recently. Islamic societies might only be a few decades behind the Westerners in terms of technology.

With the progress in technology and society, much of the values have changed in the Western Society. With the developments in technology, much of the Islamic countries are also facing numerable changes. Until World War II, the West disapproved of pre-marital sex. Outside marriage, sex was against many of the laws. These laws are still prevalent in many of the books; nevertheless, it is rarely enforced. Sex before marriage is common today. According to the Islamic Shariah laws, indulging in sexual practices before marriage is a sin and is condemned.

Until the 1960’s, homosexual acts between males was a crime in Great Britain (lesbianism was not outlawed). Now, such acts between males and females have been legalized in most parts of the West. They argue that laws against the homosexuals are violation of gays and lesbians’ rights. The Islamic traditions do not support any kind of a relationship between gays and lesbians.

There is a stark contradiction between modernity and Islam. Most of the people of the West symbolize their customs and traditions as modern, whereas, those of the Islamic countries are seen as conservative and conventional. By definition, Islam and modernity are in conflict.

Modernity cannot compete with Shariah.

Many people argue that it is due to Western Imperialism that there is so much violence associated with the Islamic nations. Others are of a strong opinion that the resentment is because of the suffering of the Muslims at the hands of the Europeans during the colonialism. Their religion and the lands were distorted and the Muslims, who were once the rulers, were oppressed and treated as slaves.

Most of the Westerners associate increasing numbers of population with the crime. In recent years, the Muslim states have experienced an explosion in the population. In most cases this has resulted in unemployment which eventually leads to crime. This crime is because of the social disruption caused by the unemployed.

The Westerners largely blame the Muslim world and the various traditions and customs that they follow. Similarly, the Muslims blame the West for creating so many problems in their religion with the newly enlightened concept of modernity.

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