Category Archives: General Knowledge

Dec16

STOP SPREADING FALSE INFORMATION

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EVILS OF FALSE WITNESSING

Source: http://humanpeace.weebly.com

Narrated Abu Bakra: The Prophet(PBUH) said thrice, “Should I inform you out the greatest of the great sins?” They said, “Yes, O Allah’s Apostle!” He said, “To join others in worship with Allah and to be undutiful to one’s parents.” The Prophet then sat up after he had been reclining (on a pillow) and said, “And I warn you against giving a false witness, and he kept on saying that warning till we thought he would not stop.(Sahih Bukhari Book 52, Hadith 18)

Bearing false witness, spreading fake news, submitting wrong testimonials, telling lies are sins related to each other. Believers should keep away from these habits. Prophet has included bearing false witness along with great sins like shirk (associating partners with Allah) and doing harm to parents. This itself signifies the severity of this vice.

‘Not to associate anything and anyone in worship with Allah’ means understanding the creator in real sense and then submitting all forms of worships only to Him. ‘Not to be undutiful to parents means keeping the sanctity of family relations. Prophet(PBUH) has told in another incident that the very first in strong and sacred relations is the relation with parents and the greatest obligation of a person is to his mother and then to his father.

The level of purity and moral uplift we should keep in social life is signified by ‘do not bear false witness’. It is one of the first norm of Islamic culture that one should not harm his fellow beings either by his words or through his deeds. We can see numerous mentions of this in Quran and Hadith. Not only with words or deeds, but even with a gesture or physical expressions a believer should not harm those who are his brothers and fellow beings.

Prophet (PBUH) said:
“It is enough evil for a Muslim to look down upon his (Muslim) brother.” (Muslim – Riyadussaliheen Book 18, Hadith 1574 )

“A believer is not vulgar in his argument, he does not taunt, curse, abuse or talk indecently.” (Tirmidhi)

“A Muslim is the one who avoids harming Believers with his tongue or his hands. And a Muhajir (an emigrant) is the one who gives up (abandons) all what Allah has forbidden.” (Sahih al-Bukhari 81:6563)

When explaining the traits of righteous believers, Allah tells in Qura’n – “And [they are] those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity” (Qura’n 25:72)

The importance Islam gives to the way a believer treats his fellow beings is significant from above verses.

A false witness may cause for innocent people being tortured and a verdict is falsified. Though those who bear a false witness will have a temporary gain in this world, it will definitely be a great cause for grief in the later life and hereafter.

Causes people to people relationships to fall apart, sprouts suspicions and divisions in society, innocent people getting tortured, lose of peace and tranquility, all these are the aftermaths of false witness and spreading false information in this world and this will surely cause for a great disaster in the world hereafter. Believers should be careful to stay away from such evils.

English rendering of article written by KPS Farooqi filed under Guest Articles

May Allah guide us all on the right path.

Jan22

Video:The life of Ali bin abi Talib [Sunni view] Caliph Umar and Caliph Abubakar

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Watch the video about Ali. Also find out why Shias never name their sons: Abubakar, Umar or Uthuman. Make a DVD out of it and donate it as UMBS library. When UMBS gets its headquarters, staff like these should be preserved and distrubuted to Muslim schools in Uganda

Umar ibn Khattab- The Legend

Video: The Life of Abu Bakr As Siddiq -You have all read about his life, his friendsship with Prophet Muhammad( SAW), please watch this documenatary to cement your knowledge about caliph Abubakr. Let this be today’s UMBS khutuba evenif we are not in a mosque. Tell us what you leran from this friendship the prophet(SAW) had with Abubakr. Tell us what you have learned inishallah.

Dec11

Why do we have problems in our lives?

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Allah Almighty is All-Knowing and All-Wise. He is also the Most Compassionate, and Most Merciful, without doubt. Yet, in His Ultimate Wisdom, Allaah afflicts His slaves from time to time with disasters and calamities, the reasons for which cannot, fully, be comprehended. And it is not befitting any of his creatures to question His Doings.

“He cannot be questioned for His acts, but they will be questioned (for theirs)”.

However, some of the reasons may be as follows. And Allaah knows best.

1) Through calamities, Allah tests the Believers:
a)Do people think that they will be left alone because they say: We believe, - and will not be tested. And We indeed tested those who were before them. [al-Ankaboot:2]

b)Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, When (will come) the Help of Allah? Yes! Certainly, the Help of Allah is near! [al-Baqarah:214]


2) Through calamities, Allah forgives sins and raises our status:
The Prophet (pbuh – peace be upon him) said: There is nothing that befalls a believer, not even a thorn that pricks him, but Allah will record one good deed for him and will remove one bad deed from him. (Muslim).

Also, he (pbuh) said: Trials will continue to befall the believing man and woman, with regard to themselves, their children and their wealth, until they meet Allah with no sin on them. (Tirmidhi- Saheeh)

3) Through calamities, Allah distinguishes between people:
By testing us, Allah filters the pure from the evil, the good from the bad, the true from the false, the believer from the hypocrite.


a)Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good [Aal Imraan:179]

b)And Allaah will certainly make  known (the truth of) those who are true, and will certainly make known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test) [al-Ankaboot:3]

4) Through disasters, Allah warns us & reminds us so we may return to Him:
This is one of the greatest reasons behind calamities and trials, that Allah warns us to correct our mistakes and mend our ways. If we do so, it is good only for us. If we dont pay heed, surely, only WE are the losers.


a)Verily, We sent (Messengers) to many nations before you (O Muhammad). And We seized them with extreme poverty and loss in health (with calamities) so that they might humble themselves (believe with humility).[Anaam :42]

b)See they not that they are put in trial once or twice every year (with different kinds of calamities, disease, famine)? Yet, they turn not in repentance, nor do they learn a lesson (from it) [al-Tawbah:126]

5) Calamities and disasters strike because of our sins:
And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much [al-Shoora:30]

6) Disasters and calamities are a means of punishment:
And indeed, We destroyed generations before you when they did wrong, while their Messengers came to them with clear proofs, but they were not such as to believe! Thus do We requite the people who are Mujrimoon (criminals) [Yoonus:13]

7) If one is patient, they are also a means of great reward in the Hereafter:
The Prophet (pbuh) said: On the Day of Resurrection, when people who had suffered affliction are given their reward, those who were healthy will wish their skins had been cut to pieces with scissors when they were in the world (when they see the great REWARD for suffering) (Tirmidhi- Saheeh)

8) Disasters and calamities are reminders that the world is only temporary:
If the world were free of calamities, man would love it more and feel content with it, and would forget about the Hereafter. But calamities wake him up from his negligence and make him strive for the place (al-Jannah) in which there are NO calamities or trials.

9) Calamities and trials remind us that we are SO weak:
Problems and disasters are a sign of man’s weakness and his need for his Lord. Man cannot succeed unless he realizes his need for his Lord and starts beseeching Him.

10) Worship during hard times has a special favor and a special reward.
The Prophet (pbuh) said: Worshipping at times of tribulation and confusion is like migrating to join me. (Muslim)

11) Calamities make a person appreciate the blessings he has from Allah:
Blessings that come after pain, hardship and calamity are more precious to people. So then they appreciate the blessings as they should be appreciated, and thank Allah.
If things are always easy, a person may forget all the blessing given to him By Allah and not be grateful for it, so Allaah tests him by taking some of them away , as a reminder to him to be grateful for it. And, only the one whose heart is open will feel this. Those who have no heart do not give thanks for the blessings of Allah, rather they are arrogant towards Allah and His creation.

12) When Muslims help those Muslims who have been afflicted by calamity, they will be rewarded for that.
The Prophet (pbuh) said: The likeness of the believers in their mutual love, mercy and compassion is that of the body; when one part of it suffers, the rest of the body joins it in staying awake and suffering fever. (Bukhaari, Muslim)

POSTED BY:
ABBEY KIBIRIGE SEMUWEMBA
Dec11

The Most beautiful character

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“Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good.” (3:134)

Bukhaaree and Muslim relate that ‘Abdullaah ibn ‘Amr (radee Allaahu ‘anhu – may Allah be pleased with him) said: “The Messenger of Allah, (sall-Allaahu ‘alayhi wa sallam may the peace & blessings of Allah be upon him) was never immoderate or obscene. He used to say, ‘Among those who are most beloved to me are those who have the best character’.”

They also narrate that Aa’ishah (radee Allaahu ‘anhaa – may Allah be pleased with her) said: “Never was the Messenger of Allah (sall-Allaahu ‘alayhi wa sallam) given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone.”

The meaning of good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most High, or in actions which involve other people. In the former case, the slave of Allah has an open and welcoming heart for His commandments and prohibitions, and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction. He likes to perform optional good acts, and abstains from many permitted things for the sake of Allah Most High whenever he decides that to abstain in that way he would be closer to perfect slavehood to Him. This he does with a contented heart, and without feeling any resentment or hardship.

When he deals with other people, he is tolerant when claiming what is his right, and does not ask for anything which is not; but he discharges all the duties which he has towards others. When he falls ill or returns from a trip, and no-one visits him, or when he gives a greeting which is not returned, or when he is a guest but is not honoured, or intercedes but is not responded to, or does a good turn for which he is not thanked, or joins a group of people who do not make room for him to sit, or speaks and is not listened to, or asks permission of a friend to enter, and is not granted it, or proposes to a woman, and is not allowed to marry her, or ask for more time to repay a debt, but is not given more time, or asks for it to be reduced, but is not permitted this, and all similar cases, he does not grow angry, or seek to punish people, or feel within himself that he has been snubbed, or ignored; neither does he try to retaliate with the same treatment when able to do so, but instead tells himself that he does not mind any of these things, and responds to each one of them with something which is better, and closer to goodness and piety, and is more praiseworthy and pleasing. He remembers to carry out his duties to others just as he remembers their duties towards himself, so that when one of his Muslim brethren falls ill he visits him, if he is asked to intercede, he does so, if he is asked for a respite in repaying a debt he agrees, and if someone needs assistance he gives it, and if someone asks for favourable terms in a sale, he consents, all without looking to see how the other person had dealt with him in the past, and to find out how other people behave. Instead, he makes “what is better” the imam (leader) of his soul, and obeys it completely.

Good character may be something which a man is born with, or it may be acquired. However, it may only be acquired from someone who has it more firmly rooted in his nature than his own. It is well known that a man of sensible opinion can become even more sensible by keeping the company of intelligent and sensible people, and that a learned or a righteous man can learn even more by sitting with other people or learning or righteousness; therefore it cannot be denied that a man of beautiful character may acquire an even more beautiful character by being with people whose characters are superior to his own.

And Allah gives success!

By: Imaam al-Bayhaqi

Dec2

How Should I Act as a Muslim on a University Campus?

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Waleed Kadous*

 

Personal Responsibilities

As a Muslim student at your university campus, you have certain responsibilities to yourself and to the Muslim community in general, for which, no doubt, Allah will reward you. These are very simple things to do, and they do not take much time. More than anything else, they are really about an Islamic attitude, rather than a prescriptive list of dos and don’ts.

First of all, it is important to be proud of being Muslim. Many Muslims I know hide their Islam, as if it is something to be embarrassed about. This is understandable to a certain extent, given the bad rap that Muslims get in the media today, but it does not make it right. There is a lot to be proud of about being Muslim: historically, the activities of the Muslims as scientists and scholars formed the basis for the European Renaissance (a debt which many historians ‘forget’ about), as well as creating a stable, just society for more than 800 years; and morally, being Muslims means that you adhere to a set of beliefs and forms of behaviour that elevate you.

Put it this way: If homosexuals can go on about ‘gay pride’, and the thing that they are proud of is something that Islam considers an abomination; then how proud should we be knowing that we are on the right path?

What does this imply practically? It means that I should not be ashamed to let people know of my Islamic heritage, be it through what I say, what I wear, what I eat, what I spend my time on, or whatever. If you are going to pray, say, ‘Excuse me for a moment, I need to go pray to my God,’ instead of some made-up excuse, like ‘Excuse me – I need to meet someone’, or the like. Be up front about it when doing your Islamic duties!

Amazingly, this is not as difficult as it sounds. People usually approach universities with an open mind; and it is likely that they will not mind at all. It may even evoke some curiosity in some people. When I told one person the above, he said, ‘Gee, do you mind if I watch?’ If people see you doing things diligently and sincerely, they develop a respect for you and your religion, even if they do not believe in it.

The effects of Muslim pride are beneficial in a number of ways. Firstly, it ‘backs up’ other Muslims on campus, who no longer feel as isolated about being Muslims. Seeing someone else who is proud to be Muslim lifts another Muslim’s spirit incredibly – when I see someone wearing an Islamic T-shirt, or a sister wearing Hijaab, it still has this effect on me, and I feel like going up to them and congratulating them. Secondly, when people see Muslims being so proud, it invokes curiosity and interest in them, which may be the door for Allah guiding them to the correct path. You will be surprised how many times you will be asked questions about Islam, without having to do anything ‘active’.

When the opportunities do arise, inform them about Islam; in this way you will be fulfilling your obligation for Da’wah. Do not be too forceful in this, as it says in the Qur’an [16:125] ‘Invite to the Way of your Lord with wisdom, and good, well behaved teaching, and discuss with them in the best way possible.’ In this way, you may affect their perception of Islam. While they may not become Muslim (although these things are in the hands of Allah, and Allah guides whom He wills to the straight path), they will at least know a little more about Islam, from an authentic source, rather than from some misinformed (or even worse, deliberately misinforming) journalist.

But there is a caveat to all of this, which is: what is the point of being proud of Islam if its effects are not perceived in your actions? Muslim pride should be backed up in every step of the way by the corresponding actions. There is no point talking to people about the importance of good manners in Islam if you do not follow it up with your own actions. As clichéd as it is, ‘actions speak louder than words’ applies particularly in this situation.

Remember that you are a walking example of Islam, and that almost everything you do in public will not only reflect on you, but also to some extent on Islam itself. You should reflect all the attributes that make you proud to be Muslim: honesty, sincerity, trustworthiness, cleanliness, politeness and so on. When people see these characteristics in you, they will not only like you as a person (which they inevitably will, unless it is a group of people the likes of whom you should not be associating with in the first place), they will also be curious as to its origin; and seeing you are Muslim will now have a somewhat more positive image of Islam than they may have had before. This also means that you should fulfill your Islamic obligations in other ways as well. For example, there is no excuse for you not to pray on campus. There are prayer rooms at most universities, and even if there are not there are many quiet places to be found that can serve as a place to pray. There is no reason not to dress Islamically, since there are no rules about dress (other than those of the general community).

Communal Responsibilities

As well as your responsibilities at a personal level, it is always good to participate in communal activities. There are Muslim student associations or Islamic societies at almost all the western universities. These should be an important component of your student life.

These associations or societies have a set of goals they try to achieve. These, though vary from university to university, basically are:
* Spreading the Message of Islam throughout campus and the wider
community.
* Making it easier for Muslims to be Muslims on campus by
providing facilities for Muslims and lobbying the university administration
on Muslims’ behalf.
* Educating Muslims about their own religion.
* Defending Islam when it is attacked.

Muslim student associations or societies are special in that they are very multicultural, with Muslims from different parts of the world. Also, most of the members are educated, which makes it a unique Islamic environment in many ways, since these are two of the problems, which seem to plague the wider Muslim community. These are run by volunteers who probably do not have much more free time than you, so do not expect a ‘professional service’. They put a lot of energy just into keeping their associations or societies running, and even more effort is involved when special events are held.

The very least you can do to support the Islamic society or association of your university is to show up at different programmes and occasions they organise. They are probably free, and you might just learn something useful. Showing up indicates to the organisers that there are people out there interested in Islam and its message. There are few things more disheartening than putting hours and hours of effort into an event (that may even have been requested by the members) and then to see not many people show up (not even the people who suggested it!!) – it creates a feeling like ‘why do we bother’ in the minds of those who put the effort in.

But that is the bare minimum that Muslims should do. There is so much more that they can help with. Most associations or societies are involved in the following to a lesser or greater extent: Da’wah, education, social events, sports, cleaning and maintenance, student tutoring, special committees for sisters, student politics, publications and many others. I am sure you will be able to find a niche in any Islamic association or society where you will apply your skills! People running those Islamic societies or associations will be more than happy to help you find some way you can contribute.

Feel free to speak your mind and make suggestions; but please do not use ‘hit and run [away]‘ technique. By this I mean that you go up to someone working for the Islamic society or association and hit them with an idea saying: ‘This should be done,’ naming something that you feel is important and then run away expecting it to be done. What you should say is: ‘We should do this’ or ‘I want to do this for the sake of Islam, how can you support me?’ so that you not only make a suggestion but is a critical part of following up on it.

Remember that in any association or society with more than one person in it, you are going to get differences of opinion about anything, and Muslim student organisations or societies are no exceptions. Perhaps this is slightly more so because of the wide variety of cultures their members come from. But it is important to remember that these differences are about how we do things, not about the underlying reasons for doing them. We have to keep the differences above personal level remembering that we are Muslims and that one of the defining characteristics of Muslims is that they love their brothers and sisters (the Prophet said: ‘One of you does not truly believe until s/he likes for themselves what they like for their fellow Muslims.’). If we can remember this, differences of opinion may come healthy.

May Allah help you adjust to university life, and not to squander the opportunities present there. University, like many other things, is not in itself good or bad; it is what you do there that makes all the difference. May Allah guide us all to using us for what He sees best, and may He guide us all to the correct path of action!

–
Rehema
Patriot in Kampala,East Africa
When the boot of government is on your neck,it doesn’t matter if it’s left or right. Today is Buganda, tomorrow is some one else. Click on both links to listen to these revolutionary songs, courtesy of UAH Forum:
http://ugandansatheart.files.wordpress.com/2011/02/president-final-mix.mp3

http://ugandansatheart.files.wordpress.com/2011/02/revolution-final-mix.mp3”
–
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ UMBS is a registered organisation devoted to matters of interest to Muslims in Uganda.Muslims from other countries are welcome to join us too. Follow us on facebook at: http://www.facebook.com/pages/Uganda-Muslim-Brothers-Sisters/128372957263072. Follow us on Twitter at: http://twitter.com/#!/UMBSFORUM. To donate to UMBS activities, click on: http://um-bs.com/donate/. To unsubscribe from this group, send email to: uganda-muslim-brothers-and-sisters+unsubscribe@googlegroups.com or abbeysemuwemba@gmail.com.شكرا (جزيلا

Dec2

Exclusive Interview: Shah Abdul Hannan

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Interviewer: Shakil Abdullah

“Shall I not inform you of something more excellent in degree than fasting, charity and prayer?” On receiving the reply, ‘Certainly’, he said, “It is putting things right between people, for to incite people to dispute is like a razor.” (Hadith reported by Al-Tirmidhi and others)

Shah Abdul Hannan,
President, Bangladesh Institute of Islamic Thought, Dhaka, Bangladesh

WPI:
What should be the nature of communication between men and women from Islamic perspective?

Shah Abdul Hannan (SAH):
Communication between man and woman or boys and girls is an extremely sensitive issue. The west has neglected this issue and I believe or Islamists believe that they are suffering. One of the reasons for western suffering is their carelessness in this matter. Islam takes a very careful approach about it. It thinks about the possible effects. Islam gives attention to the integrity of family. It wants clean sexual life. It doesn’t want any mix-up of paternity or maternity. It doesn’t want single mother or too many divorces etc. So naturally Islam has taken a very careful approach in communication or even mixing with men or women. While communicating between the two genders or between the two sexes, the maximum care should be taken at the vulnerable age. It should be minimum at that age. The vulnerable age before marriage or teens or school life or college life is the period when communication has to be very careful. I would suggest that the communication whether it is direct or through telephone or through present day mobile phones, should be minimum in this vulnerable age. Only normal and natural discussion may take place in public. I cannot define here what is normal or natural because there can be many opinions about it. But generally we understand what is normal or what is natural. And this normal and natural communication may take place, nothing more than that. Moreover this should take place in public, not in privacy or not in secrecy. Islam feels that while communicating, if a man or a woman feels at a point of time that lust is overtaking him or her, bad emotions are overtaking him or her, he or she should give up this communication. So this is a very touchy issue. People have many opinions. There are people who want total blockage of this communication and there are people who want total communication. But if you look at the golden time of prophet (SAAS) you would find that social communication between man and woman was there. In the six volumes of the book “Freedom of women at the time of Prophet (SAAS)” by Dr. Abdul Halim Abu Shukkah, any person will find out many examples of such communications between them. So prophetic time it was not total blockage. It was also not total freedom that you discuss everything in private. There may be different opinions. But I feel communication cannot be avoided. But this should be minimum in the vulnerable age. If they study in co-education then their communication has to be minimum and only the natural ones only the normal ones may be allowed nothing beyond that. If they study in co-education system, for example in west where there is no other option but to study in the co-education school, there also they should feel that it should be normal and natural only. I may require something from a boy I just ask for that or I have to give something I give that. No regular contacts and mix-ups. This is the Islamic objective. But the real situation may demand something less or something more – that is I am not tackling.

WPI:
Co-education has become accepted norms through out the world. Do you consider it acceptable from Islamic perspective?

SAH:
I feel, there is no problem in co-education till the age of ten or twelve, what we call primary level up to grade five. And this is happening in our country for a long time and of course in the west also. There after, in the high school or college level that is I mean up to grade ten or grade twelve, I feel this is the vulnerable period of the life of boys and girls. So it is much better to have separate educations – colleges and schools and this will help us in avoiding the bad consequences of the west. We have just seen in the American election that the vice-president nominate of the Republican Party, Governor Palin had her daughter pregnant and she had to face the situation. Lots of criticism and discussion came and her daughter was in school only. So I think this is the difference between Islam and the modern western system. Islam gives high priority to family, high priority to sexual purity and they think sex is like commodity or women are like commodity or men are like commodity. So this is one of the borders of Islam and Gayer Islam (non- Islam) I would say. And I believe that Islamic position is much better and we have to defend it very strongly and we should not feel weak about it. I have said about school (high school) and college. As regards Universities, we find today in some Muslim countries, they have separate campuses. For example in Saudi Arabia women have separate campuses in their University education and female students are now equal to men even in Saudi Arabia . In Pakistan at least in one University, they have separate campuses. There are two three other women universities also in Pakistan now. It is one side. On the other side as I have said that majority Universities, for example in Bangladesh all universities, are having combined classes except Islamic University of Chittagong and in their Dhaka campus, where they have separate women campus and I do not know any other university who has done it yet. I have seen International Islamic University of Malaysia. This university has been built up by the Islamic scholars, very high level Islamic scholars, like Sheikh Taha Jabir al Alwani, Sheikh Abdul Hamid Abu Sulayman. They thought for a long time and finally decided to have co-education. So this is the situation. Two more Islamic Universities have come up in Malaysia but with co-education. This is the situation we have now. But my view is for separate campuses, it is the preferable option. I consider it preferable option if every university ultimately over 10, 20, 30 or 100 years in a Muslim country has separate campuses for men and women. But I will not say that co-education is Haram (not permissible). I will not say that because part of Islamic scholarship thinks that in the present day realities with due caution and due dress pattern, there can be co-education. But my own preference is for separate campuses. And if there are no separate campuses women have to study in the present system. I must add another thing that life is a test. Whole life is a test and Allah says “Khalakal mawta wal hyata liyabluakum”, in Suratul Mulk (chapter – 67 of Holy Quran), that means He “has created death and life that He may test you” (67:2). Test is everywhere in your village there are tests. Test is not only about gender issue, tests are in all respects of life. Life is a test and even in gender issue there are some tests. Prophet also said that women are tests for men and men are test for women. We cannot avoid all tests. So I would say that if our boys and girls study in co-education institutions as it is the general practice or if things go like this then they should be prepared to face the test with Iman (faith) and knowledge. We should prepare them with care and caution because we cannot wait for when it will change. We have to face this test. And we have to make them conscious and aware of this test.

WPI:
Do you think all types of jobs are suitable for women?

SAH:
First of all, most jobs are open to all; I cannot say Tahrim (illegitimate). I cannot say it is Haram (not permissible) to be a combat soldier, because in Islamic history there are cases when Muslim women fought as combat soldiers. In fact Prophet Muhammad (PBUH) was defended in Uhad (2nd war in Muslim history) by only 5 or 7 people among them was one great woman. The women have fought with Khalid bin walid (a great warrior in Muslim history) in battle of Yarmuk (a battle fought in 636 at the valley of Yarmuk , the eastern tributary of Jordan ). In Qadysia (a battle fought in 637 at al- Qadisiayah, not far from al-Hirah which was an ancient city located south of al-Kufah in south central Iraq) women were there in the battlefield and they tugged the grave. But even then now I feel, some heavy jobs should not be taken by women, for example heavy duty truck driving or very tough work in mining industry below the pits. Why I say this? I say this because this may injure their internal organs which are necessary for reproduction. This will most likely injure their internal organs and that is an option which we cannot say afjal (good), it is at least a Makruh (disliked) to go for a job where organs will be affected. If the scientists say that they will not be affected then I have nothing to say. Otherwise it’s a big concern for Ummah. Similarly, I personally feel, by my study of Islam, the current situation and the reality also and I am not blind to the reality, that now if unmarried women go in the navy and live in seas with men as marines or if they become combat soldiers or combat pilots and get arrested, it may cause serious trouble for them because we know in the wars the soldiers around the world are not so morally trained. So I feel it is for the good of women rather not to go for these jobs. Actually this is not an issue of competition really, that I have to compete in everything. We men should compete in everything with women or women should compete in everything with men, it is not like that. It is the issue of suitability, it is the issue of need and it is the issue of harm that may cause to any gender. So keeping in view all these things I would say that there should be military training for all, every citizen including women if possible. But women can be called upon only when the whole nation has to fight against an aggressor. Otherwise they should not join the infantry or the navy or the air force as regular combatants. But I must agree as I said in the beginning that I cannot give a Fatwa (legal opinion of scholars) of Tahrim (illegitimacy) that it is not legal to go for these kinds of jobs, I cannot say that. I also agree that there can be different opinions. But these are my views.

WPI:
How women should do Dawah (preaching Islam) work among themselves and among the men?

SAH:
In the light of Quran and Sunnah, I think Dawah work or preaching Islam or conveying Islam is obligatory for every Muslim men and women. In Surah Al Tawbah which is a Surah (chapter of Quran) that revealed during the last time of the prophet Muhammad (PBUH), there is a Ayah (verse): “wal mu’minuna wal mu’minatu ba’duhum awliau ba’din ya’muruna bil ma’ruf wa yanhaw hum ’anil munkar” that means “The believers, men and women, are Auliya (helper, supporter, friends, protector) of one another, they enjoin what is just, and forbid what is evil” (9:71). All Muslim men and women are supposed to do Amr bil ma’ruf (enjoin what is just) and Nahi ’anil munkar (forbid what is evil). This is Dawah really, this is not only Dawah this is politics also. This is social activism. This term Amr bil m’aruf and Nahi ’anil munkar is the politics. It is the social activism. It is all possible movement for change in the world. So every Muslim men and women should take part in it. But the issue is whether there should be some norms about it. Now there are women who are in public life, let us say in politics, in private sector jobs, in pubic sector jobs, in the university jobs etc. This is one kind. The other kind is those women who are living in houses; they are doing great work of managing the family, managing the children, educating them and may be some other social work. So keeping these two I would say those who are in family they should mostly concentrate on their relations or their neighbors. If they join in any Islamic group, they should work through them. They may do some writing; they may do some speaking also through television channels, as they do now. On the other side, those women who are in offices and in administrations or in the universities, they are exposed to men. They are everyday mixing with men this is a necessary situation almost necessary condition. In situation, there to say that you speak everything but don’t give Dawah is unthinkable. Now that they are in the offices if there is an opportunity to give Dawah they should do it. If there is a university lady professor why should not she give Dawah to her male colleagues or give them some books or give them some articles or point out some TV channel programs which are good? I think those who are involved in public life they should work among their colleagues whether men or women. There the situation is like that and I feel they should do that. Of course the general limitations of men and women relationship should be kept in view. There are some limits which should be followed.

WPI:
What would be the social relationship between Muslim and non-Muslim?

SAH:
To tell about relationship between Muslims and non-Muslims first of all I think in this relationship there are some confusion that I cannot remove in here. But I would say that it is not true that we should not have good relations with them. Islam says everybody is honorable. In Surah Al-Isra’ (Chaper. 17 of Holy Quran) Allah says “Walakad Karramna Bani Adama” that means “And indeed We have honored the Children of Adam” (17:70). That is everybody is dignified. So you must deal with them in a dignified manner. The first point is that they are also dignified. Secondly, Allah very clearly says in Surah Al Mumtahina that “Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes” (60:8). That is we should behave very well with those who do not fight with us and do not exile us from our residences or from our countries. In other places in Quran for example when there is an issue of justice is there Islam says do justice. Allah says “Wa iz hakamtum bainan nasi an tahkumu bil adl” which means “And that when you judge between men, you judge with justice” (4:58). So it is wrong to say that Christians or jews are not friend. They have human rights. OIC document gives human rights to all. This is the Ijma (consensus) of Ummah (Muslim community) or Ijma of Ulama (scholar). Human right is for all. Pakistan Islamic constitution that was made by of the agreement the Ulama and the politicians says that fundamental right is for all.
It is true that if some are enemies you cannot make them friends. Who makes an enemy a friend? If a Muslim turns an enemy, do you make him a friend? So I would say this is a misunderstanding that they cannot be our friend. We should know Islam prohibits that you condemn any nation as a group. In Surah Al Hujurat Allah says that “La iajkhar Kawmun min kawmin ’asa ai-iakunu Khaira” which means “Let not a group scoff at another group, it may be that the latter are better than the former” (49:11). So we should not belittle a Qawm (community or group) or condemn a Qawm. So I think we should have a balanced judgment on the Quranic position. Quranic position is that if some non-Muslim and even present day nominal Muslim becomes enemy we cannot make them friends. But even if they are not friend they will get human rights. Even those enemies would get water, electricity and all facilities. And as I have said according to Surah An Nisa (4:58) when we judge between man and man we should judge with equity. So I think this misunderstanding must be removed that our behavior should not be equal with non- Muslim or should not be same with non-Muslim. Allah has not said that.

WPI: Thank you very much for your time.

–
Rehema
Patriot in Kampala,East Africa
When the boot of government is on your neck,it doesn’t matter if it’s left or right. Today is Buganda, tomorrow is some one else. Click on both links to listen to these revolutionary songs, courtesy of UAH Forum:
http://ugandansatheart.files.wordpress.com/2011/02/president-final-mix.mp3

http://ugandansatheart.files.wordpress.com/2011/02/revolution-final-mix.mp3”
–
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ UMBS is a registered organisation devoted to matters of interest to Muslims in Uganda.Muslims from other countries are welcome to join us too. Follow us on facebook at: http://www.facebook.com/pages/Uganda-Muslim-Brothers-Sisters/128372957263072. Follow us on Twitter at: http://twitter.com/#!/UMBSFORUM. To donate to UMBS activities, click on: http://um-bs.com/donate/. To unsubscribe from this group, send email to: uganda-muslim-brothers-and-sisters+unsubscribe@googlegroups.com or abbeysemuwemba@gmail.com.شكرا (جزيلا

Nov3

Eid-el-Kabir: How obedience to God can help Uganda and Muslims in general

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Assalamu Alaikum,

In a few days time, the Muslim festival of Eid al-Adha, more popularly known as Eid-el-Kabir, will be celebrated by the Islamic faithful throughout the world. The festival is rooted in scriptural accounts of both the Islamic and Judeo-Christian theology as evinced in the Al Qur’an Kareem (The Glorious Qur’an) and the Old Testament respectively. The homogenous accounts (Qu’ran Chapter 37; Genesis Chapter 22) highlight how, in a singular act of obedience to a divine command, Prophet Ibrahim (Abraham), took Ishmael, his treasured son which was begotten in his old age, to a location and prepared him for ritual of immolation as piety to God.

As he got set to cut the throat of the blindfolded son in utter compliance, behold! A ministration came from heavens; Allah conveyed the good tidings stopping the killing and revealed that a ram had been approved by Him as a vicarious replacement for the human sacrifice. God added that Ibrahim had passed the ultimate test of faith and would be amply rewarded. The ram was promptly slaughtered while both father and son returned home in ecstatic joy.

This exemplary story of Prophet Ibrahim’s fully manifested intent to sacrifice his most adored progeny is well known to us, what many do not however bother about is to imbibe its essence. The demonstration of this sublime virtue of selfless yield to the divine fiat is a reference point in man/God relationship. Ideally, as the embodiment of all knowledge and wielders of all powers, God should be seen as the Guiding Light to the path of redemption. Mortals are finite while God is infinite; what remains hidden to man is laid completely bare to God with no more than just a single glance of his famed omniscient eye.

Yet, most humans tend to disregard divine guidance through obstinacy borne of sheer selfishness. There are enough injunctions in our religious books that would have made the society better if willingly obeyed, alas, what we often have is a case of selective obedience if not outright disobedience or crooked manipulative interpretations of God’s words to suit our pre-conceived foibles and whims.

Thankfully, God may not require us to kill our children today to prove our unconditional submission to his will, but how many of us are truly eager to comply with even the comparatively easier obligations he requires of us in our modern times? The two Holy Scriptures are replete with passages urging virtues of honesty, righteousness, integrity, good neighborliness and love. But do we practise them?

Underscoring the imperative of yielding to God, The Qur’an, in its Chapter 4, Verse 125, says: “Who could have a better religion than someone who submits himself completely to God and is a good-doer, and follows the religion of Abraham, a man of pure natural belief? God took Abraham as an intimate friend.”

Now, if we find it difficult to submit to God in the relatively easier obligations confronting us today, how miserably would we fail if called upon to make superior sacrifice like Prophet Ibrahim? Superior sacrifice consists of giving away one’s most prized possession.

What translates to most prized possession is different from person to person.

To some people, their riches, manifested in millions, billions or trillions of bank currencies and other earthly assets rank supreme, to others, their chain of degrees and other certificates come before everything else; others place the highest premium on their looks, some people’s most adored valuables are sporting talents, tribal or national identity, or some other mundane human values. How many Ugandans today can give up their most prized possession in deference to the divine commandments?

Indeed, most of the problems facing us as a country today stem from the people’s attitude of superimposing the personal preferences and selfish agenda over all other things, including God’s acclaimed commandments and directives. God says do not kill, we always find excuses to kill, he says do no steal, we steal for personal aggrandisement, he says show love to your neigbour, we engage in basest sadism borne of wanton hatred.

Politicians who steal recklessly from the public treasury know quite alright that God abhors stealing, yet rather for them to give up selfish pursuits in the light of the creator’s antipathy to the vice, they expect God to compromise his standards and overlook the disobedience!

What about those who kill and maim other people for money and other selfish or misguided reasons?

As we prepare to celebrate this year Eid-el-Kabir, let us remind ourselves that the essence of this great festival is total submission to the will of God; it is not reckless bingeing and partying; it is not mere storing of ram meat in cellars for the hedonistic purpose of titillating the palate in drawn-out consumption many weeks after the Sallah; neither is it an occasion to flaunt our wealth.

The demonstrative purpose of Prophet Ibrahim’s sacrifice story is to underscore the virtue of total submission to the will of Almighty Allah; following His will invariably inspire the spirit of love, charity, caring for others and selflessness. Barka de Sallah in advance!

I wish a nice Iddil Adhuha to all members of UMBS in and outside Uganda. Let us all work together and make this forum the best thing that has ever happened to Muslims in Uganda. Invite your friends and relatives to join us, but most importantly let us worship Allah and support the objectives of the UMBS organisation that was registered in Kampala by Brother Abbey Kibirige Semuwemba.


Assalamu Alaikum

UMBS MANAGEMENT
PO BOX 8797
KAMPALA

Oct12

A Miscarriage is a Painful experience but Allah always knows better

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إن لله ما أخذ ، وله ما أعطى ، وكل شيء عنده بأجل مسمى ، فلتصبر ولتحتسب

One of the daughters of the Prophet (صلى الله عليه وسلم) informed him that her child was dying, so he consoled her by saying, “To Allah belongs whatever He takes and whatever He gives. Everything (in this world) has a limited fixed time with Him. So be patient and (sincerely) seek and hope for reward from Him.” (Bukhari)

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The Messenger of Allah (صلى الله عليه وسلم) said, “Indeed the miscarried fetus will confront his Lord if He enters his parents into the Fire. So it will be said to him, “O fetus which confronts his Lord! Enter your parents into Paradise.” So he will drag them by his [umbilical] cord until he enters them into Paradise.” [Ibn Majah]

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The Messenger of Allah (صلى الله عليه وسلم) said, “By the One in Whose hands is my soul, the miscarried fetus will drag his mother to paradise by his [umbilical] cord if she was patient [with the miscarriage], hoping to be rewarded.” [Ahmad]

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Abu Hassan said to Abu Hurairah (رضي الله عنهما), “Two children of mine have passed away. Will you not narrate to us a Hadith from the Messenger of Allah (صلى الله عليه وسلم) that will comfort us in our loss?” He said, “Yes, their children are the children of Jannah (Paradise) and they will meet their parents and take a hold of their hands as I am taking a hold of the hem of you garment, and the child will not let go until Allah admits them all into Jannah. (Muslim)

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Children who die after the soul has been breathed in and before before reaching the age of puberty are transferred to Paradise and their souls are blessed therein under the care of our father Ibraaheem (Abraham عليه السلام).

The Prophet (صلى الله عليه وسلم) said: “Last night, two people came to me and woke me up and said, ‘Let’s go!’ So I set out with them, … We went on, and came to a well-flourished green garden with all kinds of spring colours, where there was a man who was so tall that I could hardly see his head in the sky. Around the man was the largest number of children I had ever seen. I said to my 2 companions: ‘Subhaan Allaah! Who they?’ … They said: ‘As for the tall man who was in the garden, that was Ibraaheem (عليه السلام). As for the children who were around him, those are all the children who died on a state of fitrah (natural disposition).’” One of the Muslims asked: “O Messenger of Allah, what about the children of the disbelievers?” He said: “And the children of the disbelievers” (Bukhari)

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If there was anyone who deserved not to be tested then it would have been the Beloved of Allah, Prophet Mohammed (صلى الله عليه وسلم).

When baby Ibrahim [the Prophet's son] fell seriously ill, his state worsened and it became apparent that he would not live long. The news deeply shocked the Prophet, so much so that he felt that his legs could no longer carry him. He proceeded immediately and arrived in time to bid farewell to his son who was dying on his mother’s lap. The Prophet trembled as he held baby Ibrahim close. His heart was torn apart by this tragedy and his face mirrored his inner pain. Choking with sorrow, he said: “O Ibrahim, against the judgement of Allah we cannot benefit you at all,” and then fell silent.

Baby Ibrahim passed away gradually while his weeping mother and aunt looked on helplessly. The Prophet with tears flowing from his blessed eyes said: “Verily, to Allah we belong and to Him we shall return. Tears flow from the eyes and hearts are full of sorrow, but we only say that which pleases our Lord. O Ibrahim, we are indeed grieved by your passing away.”

 

–

Abbey Kibirige Semuwemba

http://ugandansatheart.org/
http://twitter.com/#!/semuwemba
http://jjanguonkwekule.blogspot.com/
http://semuwemba.wordpress.com/

Sep20

How to perform Salat-Tahajud

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QIYAM LAYL/TAHAJJUD OR TARAWIH

(By sheikh Muhammad Al-Jibali, Albaani and others).

Qiyaam means “standing” and “Qiyaam layl” means standing at night. In sharia both terms refer to the same thing namely, the voluntary night prayer whose time extends from after Isha prayer to until dawn. It is described as “standing” because it involves long standing in which long potions of Quran are recited.

Other common names for it are Salat ul-layl(the night prayer), Tahajjud (from hajada Remaining awake at night or sleeping and waking up for the night prayer), and Tarawih (resting).

Witr in particular has Two different meanings in the Sunnah. I usually refers to the last one or the three Raka’t of Qiyaam, but sometimes it means the whole of the night prayer.

MISCONCEPTIONS
Some people thing that all those names mean different type of prayer but it is not true they all refer to the same voluntary night prayer and others think that it is only done in Ramadan but the messenger Peace be upon him prayed it every day after it was revealed on him and the same amount of raka’t 13.

Please know may Allah have mercy on us to understand that although many people refer to Tarawih to the voluntary prayer in Ramadan, there is only one nafl (voluntary) prayer at night.

It should be noted that Tarawih was used to refer to the resting of the in between every two raka’t because people were tied and it became a novel name but its true name is Qiyaam.

The benefit

The Prophet (peace be upon him) said: “Jibreel came to me and said: ‘Oh Muhammad: Live as you wish for you will die. Love whom you will for you will be separated. Do as you will for you will be recompensed for it. Know that the most honored of the believer is his standing at night, and his prestige is in not needing
anything from the people ” [Narrated by AlHaakim and AlBaihaqi. It has been graded hasan by AlMundhiri and AlAlbaani]

He (peace be upon him) said: “Whoever stands at night and recites ten ayaat is not recorded among the heedless. Whoever stands at night and recites one hundred ayaat is recorded among the pious. Whoever stands and recites one thousand ayaat is recorded among those who received a huge quantity of good deeds .” [Narrated by Abu Dawood and graded saheeh by AlAlbaani]
Someone told the Prophet peace be upon him) about a man who slept the night until morning time. He said “That is a man in whose ear the Shaytan urinated! ” [Agreed upon]

The Prophet (peace be upon him) said: “The best prayer after the obligatory ones is night prayer” [Narrated by Muslim]

Night Prayer of the Prophet Peace Be Upon Him ! 

Allah the Most Exalted ordered His Prophet to perform night prayer in the following:

“O you who wraps himself [in clothing], Arise [to pray] the night, except for a little – Half of it – or subtract from
it a little. Or add to it, and recite the Qur’an with measured recitation.” [Holy Quran 73:1-4]
And He said:
“And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will
resurrect you to a praised station.” [Holy Quran 17:79]

 

Aisha, may Allah be pleased with her, said: “The Prophet would stand at night until his feet became cracked. I said to him: Why do you do this oh Messenger of Allah, while all of your sins past and future have been forgiven? He said: Shouldn’t I be a thankful slave? ” [Agreed upon]



This proves that thankfulness is not only by the tongue. It is only done by the heart, the tongue, and the limbs. The Prophet (peace be upon him) established the duties of worship in the most complete manner, and in the most perfect form. He did all of this despite the fact that he had to spread the Islamic Aqeedah, teach the Muslims, exert himself in the path of Allah, and fulfill the duties of his family and children.

How to perform the night prayer

 

Author: Imaam al-Albaani
Source: Qiyaam Ramadaan (pgs. 28-30) (trans. Masjid Ahl ul-Quran was-Sunnah Association, NY, USA)
 [17861]

 

I spoke in detail about this subject in my book Salaat-ut-Taraaweeh (pg. 101-115), so I felt that I should abridge that discussion here in order to make it easy for the reader and to remind him:

 

The First Manner:

consists of thirteen rak’aat, which is commenced with two short rak aat.  According to the most correct opinion, these are the two rak’aat of Sunnah prayer offered after ‘Ishaa, or they are two specific rak’aat by which one begins the Night Prayer, as has been stated previously.  Then one prays two very long rak’aat (after that).  Then two more rak’aat are prayed, and then another two rak’aat are prayed.  Then two more rak’aat are prayed and another set of two rak’aat are prayed.  Then witr is made with one rak’ah.

 

The Second Manner:

 consists of thirteen rak’aat.  There are eight rak’aat within them, in which one makes tasleem after every two rak’aat.  Then witr is made with five rak’aat and one does not sit nor make the tasleem except in the fifth rak’ah.

 

The Third Manner:

consists of eleven rak’aat, in which one makes tasleem after every two rak’aat and then prays witr at the end with one rak’ah.

 

The Fourth Manner:

 consists of eleven rak’aat, in which one prays four rak’aat and makes one tasleem after the four.  The he prays another four in a similar manner and ends it with three rak’aat (for witr).

 

Would the Prophet (sallallaahu alayhi wasallam) remain in the sitting position after eveyr two rak’aat, when praying a unit of four rak’aat or a unit of three rak’aat?  We do not find a clear answer for this, but remaining in the sitting position (for tashahhud) while doing a unit of three rak’aat is not legislated (in the Religion)!

 

The Fifth Manner:

 consists of eleven rak’aat, in which one prays eight rak’aat and does not sit in any of them except for the eighth rak’ah.  While sitting (in the eighth rak’ah), he makes the tashahhud and sends Salaat on the Prophet (sallallaahu alayhi wasallam) and then stands up again without making the tasleem.  Then he makes witr with one rak’ah and when finished, he makes the tasleem.  This consists of nine rak’aat.  Then he prays two rak’aat after that while in the sitting position.

 

The Sixth Manner:

 One prays nine rak’aat, in which he does not sit except after the sixth rak’ah. Then he makes the tashahhud and sends Salaat on the Prophet (sallallaahu alayhi wasallam) and then stands again without making the tasleem.  Then he makes witr with three rak’aat and when finished, he makes the tasleem, etc. (the rest is the same as the previous manner)

 

These are the manners in which it is reported that the Prophet (sallallaahu alayhi wasallam) performed the Night Prayer.  It is possible to add other types of manners to it, by subtracting what one wishes from each set of rak’aat until he cuts it down to one rak’ah, acting on the previously mentioned hadeeth of Allaah’s Messenger (sallallaahu alayhi wasallam): “So whoever wishes, then let him pray witr with five rak’aat, and whoever wishes, then let him pray witr with three rak’aat, and whoever wishes, then let him pray witr with one rak’ah.”

 

So if one wants, he can pray these five rak’aat or three rak’aat with one sitting and one tasleem, as is stated in the Second Manner.  And if he wants, he can make tasleem after every two rak’aat, as is stated in the Third Manner, and this is preferred.

 

As for praying the set of five rak’aat or three rak’aat by sitting after every two rak’aat and not making the tasleem, then we did not find any authentic report that the Prophet (sallallaahu alayhi wasallam) used to do this.  The asl (foundation) is that it is permissible, but since the Prophet (sallallaahu alayhi wasallam) forbade us from praying witr with three rak’aat indicating the reason for that by saying: “And do not liken it to the Maghrib prayer.”

 

 [1]  So then anyone that prays the witr in three rak’aat must not liken it to the Maghrib prayer.  This can be done in two ways:

 

1. Making the tasleem between the even and odd number rak’ah (i.e. between the second and the third rak’ah). This is what is more strong and preferred.

 

2. One does not sit between the even and odd number (i.e. he prays three rak’aat straight with one tasleem), and Allaah knows best.

 

Footnotes:

[1] Reported by At-Tahawee, Ad-Daraqutnee and others.  See At-Taraaweeh (pg. 99 & 110)
Article courtesy of www.al-manhaj.com

compiled by

May Allah guide us

 Musa  Mukwaya

Aug21

MULTIPLE ADHANS AND LAUD SWALA TOO MUCH TO STOMACH

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Multiple Adhans remain a key issue in many countries, especially for Fajir prayers. Last year, the Egyptian government introduced a unified call for prayer policy. Not sure if it is working, but please see report at: http://www.npr.org/templates/story/story.php?storyId=128976431

Personally, I am not bothered by Adhan at fajr, because it hardly lasts more than 5 minutes; and it is for me, unlike the music from places such as Speke Hotel’s Rock Garden Café. I will never forget how (for four weeks in Kampala) my family and I would dread the torture from the endless loud music from that place every Friday and Saturday night. Our residence was just across from Speke Hotel. I remember talking to the manager (of our residence) about the noise, and all he could say was that City Hall was just not doing its job for some reason. (Translation? “Suck it up and go back to sleep! You know there is nothing I can do about it, though I still need your business.) Now that was in 2003.

Fast forward to April 2011 – I found myself in the same neighborhood for a shorter business stay at a neighboring multi-storey complex. But drawing on the lessons of 2003, my first question at check-in was “Is there loud outdoor music I should worry about?” The lady at the counter looked a bit perplexed as if she had no idea what I was talking about. So to help her out, I made reference to Speke Hotel’s Rock Garden Café. On hearing that, she promised to get me a room in the quietest wing of the facility. I think her selling line was that the wing faced some VIP residence in Nakasero, or something to that effect. How much details do you remember when you are jet-lagged anyway? Nevertheless, she got me a room in a quiet wing. My check-in time was around 9:00 p.m. However, at about 1:00 a.m., I could hear the throbbing bass from the Café’s direction! Now that is real noise pollution if you ask me. Are there any Kampala City by-laws to address noise after normal hours?

Don’t get me wrong, I’m for Adhan loudspeaker volumes being lowered significantly, if not completely disabled, around hospitals and clinics. I know this is a well-respected practice in many Muslim capitals. Even car horns are forbidden in such places. Yes, even in cities such as Cairo where the first thing a driving student is taught is to honk. I surely know that because I (first) learnt to drive in Cairo!

Advice: Talk to the Imams responsible for the Musallahs individually and point out what could possibly be at stake in terms of da’awah. Be extremely diplomatic about it, just as I hear some brothers and sisters have been with the Balokole phenomenon in a variety of neighbourhoods in Kampala. Also remember to propose alternatives where you can. (Basshir wa laa tunaffir!)
Akuume.

Wassalaam Alaikum,

Yunus Lubega

Ottawa-Gatineau, Canada

Aug17

DON’T BE FOOLED BY HONEY!

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Once a man saw in his dream that a lion was chasing him. The man climbed up a tree and sat on a branch. He looked down and saw that the lion was still there waiting for him.

The man then looked to his side and saw that two woodpeckers were pecking the branch upon which he was sitting. One woodpecker was black and the other one was white.

The man realized that the branch would very soon break and fall on the ground.

The man then looked below and discovered that a big black python had come and settled directly under him. The python opened its mouth right under the
man so that he will fall into it.

Can you imagine how scared this man was? There seemed no escape for him.

The man then looked up to see if there was anything that he could hold on to when the branch broke. He saw another branch with a honeycomb. Drops of honey were falling from it.The man wanted to taste one of the drops. He put his tongue out and tasted one of the falling drops of honey. The honey was delicious. He wanted to taste another drop and another and eventually he got lost in the sweetness of the honey.

Meanwhile, he forgot about the two woodpeckers eating his branch away, the lion on the ground and the python that was sitting right under him.

After a while, he woke up from his sleep.

To get the meaning behind this dream, the man went to a pious scholar.

The scholar interpreted his dream. He said the lion you saw is your death. It always chases you and goes wherever you go.

The two woodpeckers, one black and one white, are the night and the day. They eat your time as they take you closer to death.

The big black python with the open mouth is your grave. It’s there, just waiting to receive you.

The honeycomb is this world and the sweet honey is the luxuries of this world. We like to taste a drop of the luxuries of this world. Then we taste another
drop and yet another. Meanwhile, we get lost in the luxuries of this world and we forget about our time, we forget about our death and we forget about
our graves.

This life is very short and full of material things that can get in the way of our submission to the Almighty.

It’s not wrong to have these material possessions as long as we remember our obligations to the Almighty and thank Him for his favours. We shouldn’t get so preoccupied with this temporary worldly abode and forget the Hereafter which is eternal and everlasting. *

The Holy Prophet (SAW) has said:* *”The wisest man is he who remembers death the most.”* Most importantly, avoid any form of shiriq you are doing for whatever purpose because Allah is more powerful than anything else.

LONG LIVE UMBS AND RAMANDHAN KAREEM TO ALL BROTHERS AND SISTERS OF THIS FORUM

Aug15

Ruling on photographs

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Question

ASSALAM ALEIKUM
My question is : IS the taking of PHOTOGRAPHS ALLOWED,(I know drawing pictures of living things is not allowed -but what about taking photograph’s of people etc.), can you supply me with some evidence please. I need this information quickly.- Inshallah.
Jaazakala hair.

Answer

Praise be to Allaah.

Photography (tasweer) means the taking of pictures of living, animate moving beings, like people, animals, birds, etc. The ruling is that it is forbidden on the basis of a number of reports, such as the following:

‘Abdullaah ibn Mas’ood (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Those who will be most severely punished by Allaah on the Day of Resurrection will be the image-makers.” (Reported by al-Bukhaari, see al-Fath, 10/382).

Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah, may He be exalted, says: ‘Who does more wrong than the one who tries to create something like My creation? Let him create a grain of wheat or a kernel of corn.’” (Reported by al-Bukhaari, see Fath al-Baari, 10/385).

‘Ali (may Allaah be pleased with him) said: “Shall I not send you on the same mission as the Messenger of Allaah (peace and blessings of Allaah be upon him) sent me? Do not leave any built-up tomb without levelling it, and do not leave any picture in any house without erasing it.” (Reported by Muslim and al-Nisaa’i; this is the version narrated by al-Nisaa’i).

Ibn ‘Abbaas (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Every image-maker will be in the Fire, and for every image that he made a soul will be created for him, which will be punished in the Fire.” Ibn ‘Abbaas said: “If you must do that, make pictures of trees and other inanimate objects.” (Reported by Muslim, 3/1871)

These ahaadeeth indicate that pictures of animate beings are haraam, whether they are humans or other creatures, whether they are three-dimensional or two-dimensional, whether they are printed, drawn, etched, engraved, carved, cast in moulds, etc. These ahaadeeth include all of these types of pictures.

The Muslim should submit to the teachings of Islam and not argue with them by saying, “But I am not worshipping them or prostrating to them!” If we think about just one aspect of the evil caused by the prevalence of photographs and pictures in our times, we will understand something of the wisdom behind this prohibition: that aspect is the great corruption caused by the provoking of physical desires and subsequent spread of immorality caused by these pictures.

The Muslim should not keep any pictures of animate beings in his house, because they will prevent the angels from entering. The Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there is a dog or pictures.” (Reported by al-Bukhaari, see al-Fath, 10/380).

But nowadays, unfortunately, one can even find in some Muslim homes statues of gods worshipped by the kuffaar (such as Buddha etc.) which they keep on the basis that they are antiques or decorative pieces. These things are more strictly prohibited than others, just as pictures which are hung up are worse than pictures which are not hung up, for how easily they can lead to glorification, and cause grief or be a source of boasting! We cannot say that these pictures are kept for memory’s sake, because true memories of a Muslim relative or friend reside in the heart, and we remember them by praying for mercy and forgiveness for them.

Taking pictures with a camera involves human actions such as focusing, pressing the shutter, developing, printing, and so on. We cannot call it anything other than “picture-making” or tasweer, which is the expression used by all Arabic-speakers to describe this action.

In the book Al-I’laam bi naqd kitaab al-halaal wa’l-haraam, the author says: “Photography is even more of an imitation of the creation of Allaah than pictures which are engraved or drawn, so it is even more deserving of being prohibited… There is nothing that could exclude photography from the general meaning of the reports.” (p. 42, see also Fataawa Islamiyyah, 4/355).

Among the scholars who have discussed the issue of photography is Shaykh Naasir al-Deen al-Albaani, who said: “Some of them differentiate between hand-drawn pictures and photographic images by claiming that the latter are not products of human effort, and that no more is involved than the mere capturing of the image. This is what they claim. The tremendous energy invested the one who invented this machine that can do in few seconds what otherwise could not be done in hours does not count as human effort, according to these people! Pointing the camera, focusing it, and taking the picture, preceded by installation of the film and followed by developing and whatever else that I may not know about… none of this is the result of human effort, according to them!

Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?

Those who say that photography is permitted have “frozen” the meaning of the word “tasweer,” restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is “tasweer” or “picture-making” in every sense – linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?”
(Aadaab al-Zafaaf by al-Albaani, p. 38)

It is also worth quoting the opinion of some contemporary scholars who allow the taking of photographs but say that the pictures should not be kept: “The angels do not enter a house in which there is a dog or pictures.” (See al-Sharh al-Mumti’, 2/198).

There are many bad things involved in the making of pictures. Besides the element of imitating the creation of Allaah – which is an accusation denied by many of those who make pictures – reality bears witness to the great extent of immorality and provocation of desires caused by the prevalence of pictures and picture-making nowadays. We must remove or blot out every picture, except when it is too difficult to do so, like the pictures which are overwhelmingly prevalent in food packaging, or pictures used in encyclopaedias and reference books. We should remove what we can, and be careful about any provocative pictures that may be found.

“So keep your duty to Allaah and fear Him as much as you can…” [al-Taghaabun 64:16 - interpretation of the meaning]

Photographs which are essential are permitted – such as those required for identity documents, or for identifying or pursuing criminals [e.g. "wanted" posters and the like - translator's note], or for educational purposes which cannot be achieved otherwise. The principle in sharee’ah is that we should not exaggerate about what is necessary.

We ask Allaah to accept our repentance and have mercy on us, and to forgive our excesses, for He is the All-Hearing Who answers prayers. May Allaah bless our Prophet Muhammad.


Sheikh Muhammed Salih Al-Munajjid

Aug8

‘Don’t blame others if poor Muslims leave Islam’

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'Don't blame others if poor Muslims leave Islam'

Muslim scholar Asri Zainul Abidin has again highlighted the mismanagement of zakat funds in the country following recent claims in pro-UMNO dailies that Christian groups had been actively engaged in converting poor Muslims by offering money.

In some of his first reactions to the controversy sparked by the Selangor Religious Department’s raid last week at the Damansara Utama Methodist Church in Petaling Jaya, Asri took to task state zakat authorities for ignoring the needs of people who deserve zakat.

On August 3, scores of officers from JAIS accompanied by policemen had entered the church located at the Dream Centre in Section 13, Petaling Jaya, taking down particulars of Muslim guests present at a dinner event there.

The action invited a barrage of condemnations from both Muslim and non-Muslim leaders, with Selangor’s Exco in charge of religion Hasan Ali coming out in defence of the JAIS action saying it was based on a complaint over an attempt to proselytize to Muslims, which is illegal under Malaysian laws.

This was followed by two UMNO-owned Malay dailies claiming that Christian churches had been targeting poverty-stricken Muslims.

However, Asri, saying he had been made to understand that some of the Muslims present at the function were destitute and single mothers, stressed that they could not be faulted for approaching those who helped them after Islamic authorities failed to give assistance.

Saying there was nothing wrong for a Muslim to seek help from adherents of other religions, Asri said the blame was on those Muslims who ignore fellow Muslims in need of assistance.”We cannot blame others for giving assistance. It is every person’s right to give help to whoever they want,” he stressed.

“Whatever happened to our zakat money?” he asked in remarks posted on his blog.”Hundreds of millions of ringgit is collected yearly. Is that not enough to help the destitutes come out of their difficulties and stop begging from others?”

This is the second public rebuke by the former Perlis mufti over zakat funds’ mismanagement. Last October, Asri lambasted the Zakat Collection Centre managed by the Federal Territory Islamic Religious Council following a damning audit report by the Auditor General showing wastage and financial mismanagement.
In June this year, Machang member of parliament Saifuddin Nasution urged the same Council to explain why it used RM32,000 from zakat fund pay for legal fees involving minister in the Prime Minister’s Department Jamil Khir Baharom and director general of the Federal Territory Religious Department (JAWI), Che Mat Ali, who were being sued by Opposition Leader Anwar Ibrahim for failing to act on his qazaf (sexual slander) complaints.
Riddled with red tape

This time around, Asri lamented unnecessary bureaucracies for getting help from zakat.

“To get even RM100-200, one has to go through so much hassle. At the same time, zakat offices seem to be luxuriously furnished, and their officers and bosses enjoy high salaries with sophisticated office equipment,” he said.

Asri reminded that zakat, one of the five pillars of Islam in which a Muslim who fulfilled certain financial conditions is obligated to give 2.5 per cent of his access wealth, has the objective of bringing human beings closer to Islam.

This, said Asri, is why new converts to Islam are among those in the category of people deserving zakat.

However, Asri said the Islamic authorities in charge of zakat collection had failed to realise this objective, “to the extent that Muslim converts would leave their new faith after failing to get help from Muslims, especially through zakat”.

Saying it was only natural for human beings to be grateful to those who helped them, Asri said one should not be surprised if a Muslim was attracted to Christianity due to the church’s help.

What should be questioned, said Asri, was the fact that in a Muslim country like Malaysia, there were Muslims who are said to have abandoned Islam after being disappointed by the Muslim community’s behavior.

“Muslims must ask many questions about themselves before blaming others.

“Accusing others just to cover up one’s weakness is not the answer to our problem!” wrote Asri.

Ahmed Wetaka
P.O BOX 2488
Mbale- Uganda
Mobile +256 772 609736

Aug8

16 Ways To Control Our Speech

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1) We should speak only if we our speech will be good and beneficial. We should remember the famous saying, “If you do not have anything good to say, don’t say anything at all.” Imams Bukhari and Muslim reported that Rasulullah (SAW) said, “Whosoever believes in Allah and the Last Day, let him say good or remain silent.”

2) We should be truthful when we speak and refrain from lying: The believer should always tell the truth, and he should never lie even if when he is joking around. Rasulullah (SAW) said: “You must speak the truth for the truth leads to virtue and virtue leads to Paradise. One, who always speaks the truth and means the truth, is recorded as truthful with Allah. Keep away from the lie for the lie leads to evil and evil leads to the Hell Fire and one who continually tells a lie and intends to lie is recorded with Allah as a liar.” (Al-Bukhari and Muslim)

3) We should refrain from using bad language or cursing at all times: Never use bad language, even if you are serious or just kidding around, because Allah hates the disobedient, and He hates the one who curses. Disobedient talk includes bad-mouthing others, and cursing. For this reason, Rasulullah (SAW) warned us in an authentic hadith that, “The believer does not accuse, curse others, disobey Allah, nor bad-mouth others.” and in another authentic hadith, “The curse of a Muslim is a sign of disobedience.” Not only are we prohibited from cursing at the living, but we are also forbidden to curse at the dead. Rasulullah (SAW) forbade us when he said; “Do not curse the dead; they will get it for what they had done (in this life)” and Rasulullah (SAW) ordered us in another hadith to, “Mention the good things about the dead.”

4) We should refrain from Gheebat or backbiting Gheebat means to talk about someone behind their back in a manner that he/she would dislike. Allah says:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱجۡتَنِبُواْ كَثِيرً۬ا مِّنَ ٱلظَّنِّ إِنَّ بَعۡضَ ٱلظَّنِّ إِثۡمٌ۬‌ۖ وَلَا تَجَسَّسُواْ وَلَا يَغۡتَب بَّعۡضُكُم بَعۡضًا‌ۚ أَيُحِبُّ أَحَدُڪُمۡ أَن يَأۡڪُلَ لَحۡمَ أَخِيهِ مَيۡتً۬ا فَكَرِهۡتُمُوهُ‌ۚ وَٱتَّقُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ تَوَّابٌ۬ رَّحِيمٌ۬

“O ye who believe! Shun much suspicion; for lo! some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? Ye abhor that (so abhor the other)! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful.” (Surah Al-Hujurat 49:12)

Furthermore, we should refrain from Nameemah, which means spreading around rumors that would cause conflict among people. In fact, Rasulullah (SAW) said in an authentic hadith: “He who makes Nameemah does not enter Paradise.” And when someone is committing Gheebat or Nameemah, then we should stop listening to them, because if we keep listening, then we will share their sins.

5) We should refrain from swearing by the name of Allah unless it is absolutely necessary. Allah says:

وَلَا تَجۡعَلُواْ ٱللَّهَ عُرۡضَةً۬ لِّأَيۡمَـٰنِڪُمۡ أَن تَبَرُّواْ وَتَتَّقُواْ وَتُصۡلِحُواْ بَيۡنَ ٱلنَّاسِ‌ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ۬

“And do not make Allah’s (Name) an excuse in your oaths.” (Surah Baqarah 2:224)

6) We should speak about matters within our knowledge and expertise: If you do not know what you are talking about, then remain silent. Allah says:

وَلَا تَقۡفُ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ‌ۚ إِنَّ ٱلسَّمۡعَ وَٱلۡبَصَرَ وَٱلۡفُؤَادَ كُلُّ أُوْلَـٰٓٮِٕكَ كَانَ عَنۡهُ مَسۡـُٔولاً۬

“And do not follow [ say] that of which you have no knowledge.” (Surah Al-Isrâ 17:36)

7) We should not speak about matters that we hear about, without investigation: We always hear things from others that may not be so truthful or accurate, and some people talk about things even when they are doubtful. So in order to avoid sharing their sins, you should not speak without making sure that what people are saying is true. Rasulullah (SAW) warns us in an authentic hadith, “It is enough sin a person commits when he talks about everything he hears.”

8) We should make sure that our goals from our speech should be to find the truth. We should not worry about how or who reveals the truth; just make sure that someone reveals the truth in the end.

9) We should refrain from involvement in senseless arguments in which the sole purpose is to put down others and to show superiority: Aimless arguments are signs of misguidance. (We seek refuge with Allah from it). For this reason, Rasulullah (SAW) warned us: “A people did not get misguided after Allah had guided them, but they were aimlessly argumentative.” (Al-Tirmidhi) Stay away from arguments even if the truth is on your side, so that you can end a pointless argument. Rasulullah (SAW) said in another authentic hadith reported by Imam Abu-Dawud, “I guarantee a house in the surroundings of Paradise for the one who stopped being aimlessly argumentative even if he is right.”

10) We should make our speech simple, clear, and avoid difficult words: There is no reason to use eloquent language or complicated words when no one understands; also, avoid hurtful words that put down others, because Rasulullah (SAW) hates this kind of talk. Rasulullah (SAW) said in a fair hadith reported by Imam At-Tirmithi, “The people whom I hate the most and who are the farthest from me on the Day of Judgment are those who talk uselessly, and those who put down others, and those who shows off when they talk.”

11) We should make sure our speech is clear, quiet, and audible enough for others to hear and understand: Sometimes, Rasulullah (SAW) used to repeat important words three times to make sure that it was understood and he used to make his speech simple and easy for everyone to understand.

12) We should make sure our speech is serious and to joke around very sparingly: And if you do decide to be humorous, at least make truthful jokes just like Rasulullah (SAW) used to do.

13) We should avoid interrupting others while they speak and we should listen to what they have to say until they finish their statement: Afterwards, you should comment on what they have said only if necessary. We should not waste time by repeating or commenting on everything, everyone says.

14) We should talk and debate in a polite manner, avoiding words that hurt, put down, or humiliate others: All messengers ordered this good way of speech. When Allah sent Moosa (AS) and his brother Haroon (AS) to Pharaoh, he ordered them to speak to him nicely. Allah says:

فَقُولَا لَهُ ۥ قَوۡلاً۬ لَّيِّنً۬ا لَّعَلَّهُ ۥ يَتَذَكَّرُ أَوۡ يَخۡشَىٰ

“And speak to him (Pharaoh) mildly, perhaps he may accept caution or fear Allah.” (Surah Taha 20:44)

Always remember, you are no better than Moosa (AS) and Haroon (AS) and the person you are debating with is no worse than Pharaoh.

15) We should not reject what a person says just because their speech is mixed with right and wrong information: Never reject the truth, even if someone has mixed the truth with false details. Sort out the information that is truthful, and disregard what is dishonest or wrong. By doing this, we are establishing justice and fairness that Allah has commanded us to do.

16) We should not give our selves complements nor should we praise or pat ourselves on the backs in front of others: This type of behavior is a sign that a person is arrogant. We should avoid being arrogant, and be humble because Allah forbade us from it in Surah An-Najm:

فَلَا تُزَكُّوٓاْ أَنفُسَكُمۡ‌ۖ هُوَ أَعۡلَمُ بِمَنِ ٱتَّقَىٰٓ

“Do not complement yourself, He (Allah) knows best of those who are pious.” (Surah An-Najm 53:32)

Jul15

We have heard of how Muslims invented this and that…then What Went Wrong?

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Assalaam aleikum.

We have heard of the Golden Age of Islam, and lots of “It was Islam that carried the light of learning through so many centuries, paving the way for Europe’s Renaissance and Enlightenment. It was innovation in Muslim communities that developed the order of algebra; our magnetic compass and tools of navigation; our mastery of pens and printing; our understanding of how disease spreads and how it can be healed.” 

We have heard of Ibn Sina as father of medicine; Ibn Battuta as a traveller, writer and explorer; Ibn Khaldoun the philosopher and scholar of Plato stature; Ibn Rushd, another philosopher and physician… Then what wen wrong for us to become the laughing stock of the likes of Bernard Lewis who is wont at reminding us for not posting any university in the world’s best 500!

In this month’s edition of The New Atlantis, an American journal of technology and society,  Hillel Ofek approaches the topic from the scholarly angle. By the way, our IUIU features in this article for good reasons! Alhamdulillah.


http://www.thenewatlantis.com/publications/why-the-arabic-world-turned-away-from-science
–
Matovu-Mutesasira A. Twaha,
+971-50-2755731;
+256-772-680353.

……………………………………………………………………………………………………………………………………………………………………..

Thank you Brother Twaha.

Article is very long, with very good intellectual arguments, but to me appears to arrive at one wrong conclusion: That Mainstream Sunni Islam’s inherent opposition to free thinking and reason are the only reason(s) why Muslims have since lost their share of prominence in the fields of science and advanced civilisation. At some point the writer even stated that “the doors of ijtihad were closed under Sunni Islam”.

Nothing can be any further from the truth. I do not deny that there are some matters on which we are required to just believe, but Islam is still the most open religion when it comes to reason. 98% of what we believe in can be explained. From the Trinity, age of consent, accountability for personal deeds and final salvation, Christianity and all those other faiths are told to “just believe”. They just won’t answer any question paused to their faith, they tell you, the people who wrote this stuff were inspired by the holy spirit, therefore its holy text, period! How come the Christians, with that enormous blockade on reason still control what is claimed to be science/civilisation?

We as Muslims should not be intimidated into blindly following and doing useless things because we fear being ridiculed as ‘backward’. For instance, what benefit does the US get from the trillions of dollars it has so far sunk into the International Space Station and trying to establish life on other planets as if the earth is full? Of what benefit is it if someone ventures into creation of babies in test tubes when there are plenty of women with fertile wombs? Realistically, majority of what we call progress is actually a unique version of madness and because Muslims generally concern ourselves with what benefits us in the hereafter, you wont get many Muslim governments/influential individuals investing alot of effort into useless inquisitiveness as trying to estimate the age, in millions of years, of some soil sample or skeleton through a series of terribly unreliable carbon dating DNA checks.

In summary, let nobody fool you as a Muslim that we are backward or we have lost out on scientific and evolutionary advancement. Everything we need, we have got. What we don’t have, we don’t need. Today, the most marvellous architectural wonders are to be found in the Middle East. It doesn’t matter if a South African Company and American consultants did the work on the Burj al Arab, the fact is, the Arabs needed it, and they got it.

Science is simply a pack of lies that should be taken in with caution. Concepts like ‘light years’, ‘three million years ago’, ‘radius of the earth’, ‘carbon dating’ etc are all used everyday but they are abstract! Nobody should ever convince you that they can reliably tell that a rock is 6000 years old – they are just playing on our minds. Thats not something you can reliably conclude on. Where does the earth stop, for someone to claim they know its radius? Lets not get carried away!

Thats what i think.

Fazhil Mwesigwa.

Jul10

Some ‘funny’ Sheikhs are Misleading Muslims on Duawas yet it is very wrong

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Asalam alaikum,
First of all if any of you is to travel to Kigali please do not spend on a hotel email me and come and stay at my house so we can share whatever is at my home.
In the case of shirk i have on many times told non muslims that you can not use the Quran to ”kuloga” some one. I have seem Sheiks and ”mwalimus” pray for non muslims using dua but on close inspection of whatever books they are reading, its not the Quran ( i do not read Arabic) its some wierd type of writing with shapes in which arabic words are written. True they begin with Al Fatiha and recite some surah, but then begin to chant some equally sayings.
I know for certain that” ruqiya” only works on muslims.But most of my christian friends believe in Sheiks for dua in their businesses , marriages and so many things. And there are those muslims who believe in sheik so and so’s dua goes direct so they call him to come and read and so up go his fees. In 2006 we wanted a shiek to help us pray dua for our  bussiness and he told us his duas range from 250 000 onwards i joked with my husband that 250,000 uganda to heaven via mecca via nairobi , ethopia,medina, 400,000  heaven via mecca, madina, dubai and lastly one milliom heaven direct. I will not name the Sheikh but i was amused so from that day me and hubby decided to read dua ourselves using the TRANSALITERATED not TRANSLATED Quran and duas. 

Here is the surprise…in Kigali after having my third born needed help for the ”Akika”.So i went to the mosque and asked for someone to help read. I got four Sheiks plus like eight kids from the Madrasa to come. I made them lunch and kept aside money like we do in Uganda…SubhanaAllah the sheiks refused the money and said it would reduce on their thawabs…so i just gave them enough for transport so i thought i was in kibitu kya dua so i called them again for dua in my house…i was told it is better for you to read dua yourself maybe if you need to do sadaka invite us plus the kids from the madarasa to help you pray. 

I wondered just a few hours apart BUT, the practice is eons apart.

WE ALSO NEED TO EDUCATE THE UMMAH OF THE POWER OF THE INDIVIDUAL DUA

Warmly as always,

Rehma

rehnak81@yahoo.com

Jul4

FREE ONLINE ARABIC LESSONS BY ONE OF THE BEST TEACHERS

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Asalam alaikum.
one of the best Arabic  teachers in Egypt is going to offer free Arabic language lesson online insha Allah
REGISTER your names and state your level of Arabic language between: Beginner-intermediate- Quite fluent.
Send your names, level of Arabic language as shown above and your email address to (Ali Kyeswa-call2islam_info@yahoo.com) for 100% free registration.
Details will be sent to you after registering.
NB. Not knowing Arabic yet you are  Muslims renders you crippled!!!
We can make  it by Allah’s Grace!!
yours
Ali Kyeswa

Jun20

Food for thought For Muslims

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Dear Brothers and sisters,

 

Asalaam Alaikum,

 

There is a Luganda saying “Okutambula Kulaba okudda kunyumya” translated as “traveling is seeing and the return is telling a story”. I apologize if that is not the true translation. I am currently on a working visit to Canada, I am not yet back and I can’t wait to be back to tell the story let me tell it now.

 

When I left home on 16th June 2011, I had all kinds of mental pictures about Canada especially based on what I have previously watched on TV, what I hear and read about in terms of western culture Vs Islam. When I visited London ten years ago I saw the cultures not very much compatible with Islamic teachings and so I knew that perhaps I won’t find a different life style all together. But this does not mean that Islam is diluted in London. I had my IDD EL FITTR prayers that year at a Mosque in Woolich and I was amazed by the numbers of muslims I saw there then. Now as I moved to Canada I went with my research topic I always carry but which has no research Variables and well defined methodologies of study i.e. The level of Islam in other places and how Muslims are generally organized compared to those of Uganda. Folks tell you what? I am so far happy with what I have seen in Ontario (Ottawa and Quebec) for the few days I have been here. Over the weekend I was fighting the Jet lag and struggling to adjust my brain and my body to the change in the timing zone I visited two places ie Ottawa and Quebec all in Ontario. Before I visited Quebec I had went out in a Mall to do a quick window shopping in Ottawa of course when you don’t have money you just move out to admire what is in the shops. But as I moved through the Mall I took trouble to see how many Muslim sisters dressed as per the teachings of Islam, I was again amazed by the numbers. I saw young girls very smartly and proudly walking in their Hijabs moving around amidst the same teenagers who were half dressed. I was only able to see one Muslim brother a bit aged(btn 55-65) putting on an Islamic cap and inside me I was saying oh MANSHA`ALLAH may Allah reward these people for being the best example and telling others this is what Allah has prescribed for us as the best attire.

 

Later in the afternoon I was picked at my Hotel by a Muslim brother who took me around and finally hosted me at his home for a dinner. But before we reached home he took me to two very nice mosques in Quebec. I was highly fascinated by what I saw, brothers and sisters I saw a 3 million Canadian Dollar mosque built by Muslims within that place and this is the Gatineau Mosque and with out any outside grants. To me this was extremely nice. From that one he drove me to another nearby place where I saw a much bigger mosque than the Gatineau mosque and this is the Ottawa Central Mosque. For this second Mosque it has an office, the level of Hygiene in the place of Ablution is super, they have a place where the Muslim dead body are cleaned before being taken to be buried at the Muslim cemetery, I saw two vehicles in the parking yard all labeled (Ottawa Muslim Association), well maintained and not misused i.e. parked when not on official duties. I saw Muslim sisters attending Darasa as the Youth brothers were in the other part of the mosque having Quranic lessons and I was told that is how they spend their evenings. In Uganda many youth spend evenings arguing about Arsenal and Manchester United, who is bidding for Arsenal’s midfielder, how much is he going for etc without focusing on how do we take Muslims to scale. Back to Ottawa I was told that recently the contract of the Imam expired and a new one is being recruited in an open and transparent process involving interviews and carrying out a reference checks including getting clear reference on the Imam by at least respected and trusted Muslims from that area where the Imam is coming from. The rationale is to avoid recruiting property masters, liars, thieves, less informed imams etc. All this also reminded me of Mosques I have seen in Mombasa for example the TSS mosque for some of you who have visited and prayed in that mosque, plus others I have seen in Zanzibar. Back in Uganda I tried to look of course from what I have in my mental picture I failed to see one like the Ottawa Central Mosque, TSS mosque and those in Zanzibar etc. Perhaps I saw the Arua main Mosque that houses the District Council offices having something similar, In Lira again at the District Council three years ago they were trying to have offices built I don’t know how far they stopped and a few others but all are struggling. Having seen and contemplated over this I then jumped to one big conclusion that as Muslims we can have such mosques, but we lack some level of organization like what our Canadian brothers and sisters have. The question is.

Can the Muslims of Uganda attain that level of organization?

 

I have worked with a Muslim community where they do not only value money but they also value Time and Knowledge. Perhaps if we can not invest in mosques can we also consider giving in time and knowledge? For instance if you are a good physics, math, history, geography etc teacher can you go out and offer a lesson or two to a very poor Muslim secondary school in any part of the country perhaps once a month, to help the young Muslims pass their exams? If you are a doctor can you offer some time to share your knowledge on Hygiene, sanitation, nutrition etc for Muslims any where in the country. Still we can organize Health clinics (in which we screen for Malaria, TB, HIV, Skin diseases) and I think Muslim Doctors can do this as a way of Giving back to the Muslim community? The question remains are we organized enough?

 

I will visit Toronto shortly before I come back home in three-four days to come. I will also tell you my findings. Keep on the forum

shafique sekalala

 

 

Jun13

Quran Campaign June 20th – 30th, 2011

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Islamic Circle of North America (Sisters Wing)

Quran Campaign June 20th – 30th, 2011

Am I in the Quran?

Dearest Sisters!

Assalamu alaykum wa rahmatullahi wa barakatuhu,

By Allah’s grace, hopefully you all are doing well and are involved in upholding your faith. We pray to Allah that He allows us to serve His religion in the best possible manner, making us successful in this world and the Hereafter. (Ameen)

Dear Sisters, this year our movement has chosen a purpose, for which we should thank Allah; for this work could enable us to gain Allah’s pleasure and leave sadaqa jaria (perpetual charity) behind in this world (inshaAllah) with ease.

What is the Essence and Purpose of the Quran Campaign?

The purpose of this Quran Campaign is the same as the purpose of our beloved Prophet (SAWS). Allah has mentioned it in the Quran in these words:

[O MEN!] We have now bestowed upon you from on high a divine writ containing all that you ought to bear in mind will you not, then, use your reason? (Surah Al-Anbiya: 10)

 

How do we work this campaign?

The way a campaign is run is different from performing ordinary tasks. You have to lay extra emphasis and give extra attention to create an environment that allows you to dedicate all your skills and energy to do the job. And encourage your colleagues along as well to accomplish your goal. Dear sisters! You have to prepare yourself to give your all, to accomplish this important sunnah of the Prophet (SAWS) in educating people and helping them understand this Quran during this campaign.

Dear Sisters!

What is the Quran? It is a revolutionary book, whose rays of illumination started in a cave in the land of Arabia, then spread and illuminated the whole world. Quran is the book that uplifted humanity from the darkness of injustices and brought it under its shade of knowledge.

 

Quran is the book that empowered the weak and united the scattered and warring nations into an iron wall. It bears thinking that even after being bestowed with this great blessing, Muslims are oppressed and ridiculed everywhere. In no facet of life are Muslims present in a visible leadership role, be it academic, social, behavioral, etc

The same people who claim to follow this book are immersed in murder and mayhem, oppression and injustices, fraudulent behavior, social indecencies.

Even though the inheritors of this book are in the majority, they follow and obey the minority.

Alas, why is that? After having a blessing such as the Quran, why are they under other people’s thumbs?

The answer to this query is that in front of Allah, Muslims have a special level; they are not like everyone else and are held to a higher standard. The trust that was given by Allah, to receive and spread this message has not been fulfilled by us, meaning we did not read it nor did we tell others about it.

The problem is that we have stopped understanding the concepts of this glorious book; otherwise there is no circumstance for which Allah has not given a solution in here. Politics, industry, trade, society, behavior and worship, all aspects of life are explained by Allah in His book.

 

“O mankind! There hath come to you a direction from your Lord and a healing for the (diseases) in your hearts, – and for those who believe, a guidance and a Mercy.” (Surah Younus: 57)

In today’s world we have to join ourselves and our environment with the teachings of the Quran.

So the ICNA Sisters Wing has organized a Quran Campaign from June 20th-30th, 2011.

The theme for this campaign is Ayah 10 of Surah Anbiya:

“We have certainly sent down to you a Book in which is your mention. Then will you not reason?”

 

We are constantly reminded that the glorious Quran has been revealed to guide us.

This is the Book about which there is no doubt, a guidance for those conscious of Allah – (Al-Baqarah: 2)

In the same principle, Allah says in Surah Bani Israel ayah 9:

“This Qur’an guides to that which is most suitable”

Do we ponder on the meanings of these ayahs?????

Uthman (RA) narrated that Prophet (SAW) said:

“The best among you is he who learns the Quran and teaches it” (Sahih Bukhari)

 

 

With this movement we will inshaAllah strengthen our relation with this Quran and will vow to enhance our beliefs and actions according to its teachings, becoming show pieces as mentioned in Surah al-Baqarah, ayah 208:

“Enter into Islam completely [and perfectly]”

The famous scholar and imam Ahmad bin Hanbal’s student Shaykh Al-Islam Abu Abdullah Mohammad bin Nasr Maruzi Baghdadi (202-294 AH) wrote in his book Qiyamul Layl (The Night Worship) a lesson imparting tale, which helps us understand this verse, and sheds light on how the Prophet’s (SAWS) companions and followers understood and pondered on the Quran.

Ahnaf bin Qais, an Arab leader and follower of the Prophet’s (SAWS) teachings, was sitting when someone recited this ayah:

We have certainly sent down to you a Book in which is your mention. Then will you not reason? (Surah al-Anbiya: 10)

He got startled and asked to have the Quran brought to him, so that he could search for his mention in the book, and see what kind of people he has been categorized with, and to whom he is similar.

He opened the book and read about some people whom Allah (swt) had praised:

 They used to sleep but little by night [invoking their Lord (Allah) and praying, with fear and hope]… And in the hours before dawn, they were (found) asking (Allah) for forgiveness, And in their properties there was the right of the beggar, and the Mahrum (the poor who does not ask the others) (Al-Dhariyat: 17,18)

Then he read about some more people about whom it was said:

“Their limbs do forsake their beds of sleep, the while they call on their Lord, in Fear and Hope: and they spend (in charity) out of the sustenance which We have bestowed on them.”  (Surah As-Sajdah: 16)

Then he saw some more people about whom it was said:

“And those who spend [part of] the night to their Lord prostrating and standing [in prayer]” (Surah Al-Furqan:64)

And he saw people who were mentioned with these words:

“Who spend [in the cause of Allah ] during ease and hardship and who restrain anger and who pardon the people – and Allah loves the doers of good;” (Surah Al-Imran: 134)

 

 

 

And more people whose condition was:

“But give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful”. (Surah Al-Hashr: 9)

And some people were touched upon, whose behavior was:

“Those who avoid the greater crimes and shameful deeds, and, when they are angry even then forgive;” (Surah Ash-Shura: 37)

 

“Those who hearken to their Lord, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance;” (Surah Ash-Shura: 38)

At this point he stopped and said: “O Allah! I know of my condition, I don’t see myself among these people!” Then he picked another part of the Quran and now he saw some people whose condition was:

Indeed they, when it was said to them, “There is no deity but Allah,” were arrogant and were saying, “Are we to leave our gods for a mad poet?” (Surah As-Saffat: 35-36)

And then he was faced with people whose condition was:

“And when Allah is mentioned alone, the hearts of those who do not believe in the Hereafter shrink with aversion, but when those [worshipped] other than Him are mentioned, immediately they rejoice.” (Surah As-Zumar: 45)

He then read about some more people who when asked:

[And asking them], “What put you into Saqar?”They will say, “We were not of those who prayed, nor did we used to feed the poor. And we used to enter into vain discourse with those who engaged [in it], and we used to deny the Day of Recompense Until there came to us the certainty.” (Surah Al-Muddathir: 42-47)

On reaching here, he stopped in shock for a little while; he touched his ears and said: “O Allah! I seek your refuge from these people! I am worse than them.”

Now he was riffling through the pages of the Quran, and was looking for the mention of himself. He stopped when he reached this ayah:

“And [there are] others who have acknowledged their sins. They had mixed a righteous deed with another that was bad. Perhaps Allah will turn to them in forgiveness. Indeed, Allah is Forgiving and Merciful.” (Surah At-Tawbah: 102)

At this point he spontaneously declared, “Yes, Yes! This is no doubt my condition.”

 

Things to do before the start of the campaign

Preparation for this campaign should be done from now onwards. Sisters are advised to make the most of their time by following the below-mentioned prep:

Monday:

  1. Make a list of your family, relatives, friends and acquaintances for meetings and phone calls. Prepare topics to discuss along with material (Quranic ayaat, Ahadeeth) to talk about.
  2. Prepare a list of various events being organized (such as daura-Quran (tafseer-ul Quran sessions), Welcome Ramadan, dawah workshop, local programs) in the regions where your family and friends are residing.
  3. Collect material and points for discussion with people in your household.

 

Tuesday:

  1. This is a day for the kids. What kind of activity can be arranged for the kids? Where is it going to be held? Which ayah will it be about? If you are going to watch a documentary together then which one is it going to be?

 

Wednesday:

  1. Order Quran, dawah cards, Why Islam brochures to distribute among non-Muslims.
  2. Prepare a list of which neighbors you are going to meet, at what time and for how long.

If planning tea or iftar party, where will it be held? Make the invitation card.

  1. Prepare and collect material to discuss with the library/ teacher. Or if you are planning to a display/ presentation in the library then ask their permission and get the topic cleared by them

 

Thursday:

  1. Day of collective dawah; prepare the venue, time, fliers, Quran/ books for distribution, for the upcoming Welcome Ramadan program. Prepare information and circular for the daura Quran program
  2. For the dawah conference, confirm the day, venue, time, fliers etc. If the conference is being held in conjunction with the Brothers wing then discuss the arrangements and agenda with them. If you are planning to host it with MCNA then think of the activities and program topics.

Friday and Saturday:

  1. This is the day for individual dawah. Make a list of whom you can invite and where (Islamic School, weekend school, grocery store etc). Prepare the topic and collect the material to be given.
  2. For the MCNA program, think of the day, venue, time, topic and activities.
  3. In order to involve YM in the MCNA program, discuss it with them. Do the publicity of the YM programs being held under the online institute.

 

 

 

 

Sunday:

  1. Prepare list of names of relatives and friends for meetings/ phone calls. And prepare topics and materials (Quranic ayaat, ahadeeth) that you will discuss.
  2. Make a list of all the programs (daura Quran, Welcome Ramadan, dawah workshops, local programs) being held in the relatives/ friends area that you’ll invite them to attend.
  3. Prepare and collect the material to be discussed/ given to other organizations

Things to do during the Campaign

Monday June 20th & 27th: Contact your family and friends, residing in various States and discuss the importance and benefit of the Quran in our daily lives. Keeping the theme in mind, have discussions with your family at home.

Tuesday June 21st & 28th: 2-3 member sisters should get together along with their kids in a park/ backyard and find and ponder over the signs of Allah (swt) in the world around us.

Wednesday June 22nd & 29th: Organize a neighborhood dawah program among the Muslims and non-Muslims. Two sister buddies can pair up for this work

Thursday June 23rd & 30th:  Following efforts can be organized by the various cities and regions on each of Thursdays:

  1. Welcome Ramadan: This can be organized during the campaign.
  2. Dawah Conference: This can be held in conjunction with the ICNA brothers wing or MCNA

Friday June 24th & Saturday June 25th: You can perform individual tasks in these days. Every member should reach out in the Muslim community and meet with people in Mosques, Islamic Schools, weekend schools, Friday Prayers, grocery store, MCNA programs, and YM/youth programs.

Sunday June 26th: Reach out individually to family, relatives, and other members of Islamic organizations. This can be done through picnics, home invitations. Kids’ activities can also be arranged and advertised through fliers.

Things to do after the campaign

  1. This is the best time to collect the results of the campaign.
  2. Fill out the evaluation forms sent by the committee.
  3. Follow up with the sisters whom you communicated with during the campaign; and help getting people to attend the daura-Quran
  4. Get involved and motivate other sisters to get involved in the daura-Quran (give rides to the venue, or help them attend over the phone)
  5. After the daura-Quran, prepare for Eid gathering and invite sisters to the dawah classes.
  6. Invite sisters to become members and explain the roles played by the members.

 

 

  1. If they don’t want to become members then motivate them to volunteer with Helping Hands, Why Islam and ICNA Relief.
  2. Get involved in the planning of the dawah classes to be held after Eid so that we can deliver the message of the Quran.

Dear Sisters!

Don’t judge this work by success or failure. Usually that is the standard used for judging other events. Instead, answer these three questions:

  1. Till where did we reach?
  2. What provisions are needed?
  3. How far to reach our destination?

But ………the criterion of our success depends on our good intentions and humility.

If death comes to us on the first step then that would still be success. And how great would it be if we reach our destination!

Pure faith is the provision for this journey and our determination will tell us where we reached.

On the path of truth one must encounter Taif, cave Thawr and Ditch. The road was covered with thorns, Prophet’s (SAWS) blessed teeth were martyred, filth was thrown on his head, and all other kinds of torments were inflicted upon him (SAWS).

It would be bad luck for us if we didn’t encounter problems on the path of truth. Failure does not exist on this path; problems are a requirement for success. That is why we were taught this dua: “Oh our Lord! Strengthen our steps”

On the path of truth if one should recite this dua while surmounting the hurdles then why wouldn’t help come from Allah (swt).

We make dua to Allah (swt) that He allows us to become the best workers for delivering His invitation with complete faith. Ameen.

With peace and duaas for you.

Wassalam,

Quran Campaign Committee.

Jun1

Power of “Istighfar” (A moving story)

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This story about “Istighfar” is from the life of Imam Ahmed Bin Hanbal, who is considered as a renowned scholar of Islam and a famous theologian. Imam Ahmed is also considered to be the founder of the Hanbali school of fiqh (Islamic jurisprudence) and is one of the most celebrated Sunni theologians, often referred to as the “Sheikh ul-Islam” or the “Imam of Ahl al-Sunnah.”

During his old age, while Imam Ahmed was travelling he stopped by a town. After the prayers, he wanted to stay for the night in the masjid yard because he didn’t know anyone in the town. Owing to his humility, he hadn’t introduced himself to anyone thinking that if he did, he would be welcomed by many people.

Failing to recognize Ahmed bin Hanbal, the caretaker of the mosque refused to let him stay in the mosque. As Imam Ahmed was quite old, the caretaker had to drag him out of the mosque. On seeing this, a baker from a nearby place felt pity for this man (Imam Ahmed) and offered to be the host to him for the night. During his stay with the baker, Imam Ahmed observed that the baker would constantly recite Istighfar (seek forgiveness from Allah). Imam Ahmed asked the baker if the constant practice of saying Istighfar had any effect on him. The baker responded by telling Imam Ahmed that Allah had accepted all of his duas (supplications), except one. When he asked him what dua was it that hadn’t been accepted, the baker replied that he had been asking Allah to provide him the privilege to meet the famous scholar Imam Ahmed bin Hanbal.

On this, Imam Ahmed bin Hanbal said that Allah had not only listened to his dua but had dragged him onto his (the baker’s) doorsteps. [Summarized from Al Jumuah magazine, vol 19, issue 7]

This story is a reminder of the power of saying Istighfar (seeking forgiveness) frequently. Let’s remember that the prophet (sallallaahu ’alayhi wa sallam) used to say Istighfar frequently during the day. Tafseer Al-Qurtubi states:

A man complained to Al-Hasan about a drought, and he said to him: “Pray to Allah for forgiveness.”

Another man complained to him of poverty and he said to him: “Pray to Allah to forgive you.”

Another man said to him: “Pray to Allah to bless me with a child.” He said: “Pray to Allah for forgiveness.”

Another complained to him that his garden was dry. He said to him: “Pray to Allah for forgiveness.”

He was asked about it and he said: “This is not my personal opinion, for Allah says in Surah Nooh (interpretation of the meaning): ‘Ask forgiveness from your Lord, verily, He is Oft Forgiving; He will send rain to you in abundance. And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.” Tafseer Al-Qurtubi (18/301-302)

One of the narrators of a Hadith was asked about the manner in which forgiveness is to be sought, to which he answered: “The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to say: ‘Astaghfirullah! Astaghfirullah! (I beseech Allah for forgiveness, I beseech Allah for forgiveness)’.” [Sahih Muslim].

ayisha.n.janat@gmail.com

Jun1

Nothing is impossible for Allah

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Assalamu alaykum wa rahmatullaahi wa barakaatuhu!

Allah’s Dialog with Prophet Zachariah (AS) and Allah’s Miracles..
1. Kaf-Ha-Ya-’Ain-Sad. [These letters are one of the miracles of the Qur'an, and none but Allah (Alone) knows their meanings].
2. This is a mention of the mercy of your Lord to His slave(Zakariyya (Zachariah)
3. When he called out his Lord (Allah) a call in secret
4. He said: “My Lord! Indeed my bones have grown feeble, and grey hair has spread on my head, And I have never been unblest in my invocation to You, O my Lord!
5.”And verily I fear my relatives after me, and my wife is barren. So give me from Yourself an heir.
6. “Who shall inherit me, and inherit (also) the posterity of Ya’qub (Jacob) (inheritance of the religious knowledge and Prophethood, not of wealth.). And make him, my Lord, one with whom You are Well-Pleased!”
7. (Allah said) “O Zakariyya (Zachariah)! Verily, We give you the glad tidings of a son, whose name will be Yahya (John). We have given that name to none before (him).”
8. He said: “My Lord! How can I have a son, when my wife is barren, and I have reached the extreme old age.”
9.He said: “So (it will be). Your Lord says: It is easy for Me. Certainly I have created you before, when you had been nothing!”
Source: Quran: (Maryam: Verses 1 – 9)

Reflections from these verses –

These verses give us the evidence of Allah’s Mercy which is boundless. It makes possible what may seem impossible to us. Nothing is impossible for Allah.
We understand from these verses that we cannot use our logic to comprehend Allah’s Power and Design. Our duty is to pray for good and hope for the best from Allah.
These verses also show that when Zakaria invoked Allah, he first acknowledged that Allah had always blessed him and he had never been disappointed in his invocation. A true servant of Allah therefore should always be conscious of the blessings of His Creator and Benefactor.
These verses reflect the fact that a Prophet does not have selfish desires. His concern was that Allah’s Commands are followed and that goodness prevail.
These verses reflect the Quranic style of the dialog between Zakaria and Allah. We see how Allah communicates a message to us by telling us a story thereby making it easy for us to understand the lessons in the story.
Through these verses Allah reminds us that we should ponder on man’s creation. Man had been nothing before Allah created him. Everything is easy for Allah.

Asalam aleikum

Kitunzi A. Mutunzi

Apr16

HIJAB DOES NOT MEAN OPPRESSION OF WOMEN

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Dear friends,

I have come to notice that a lot of people are ignorant about the meaning of the veil or Hijab in Islam especially considering that our neighbours in Britain, the French, have started arresting women dressed in Burqa in public. I don’t wish to turn this into a quranic based debate because even if there was evidence in the Quran that things like polygamy or wearing hijab or Burqa are supported by certain verses, there are people with power in this world who are determined not to listen. They see Islam as walking anachronism, as something against liberty, freedom, and progress. When somebody is seeing Islam in this sense, it leads to ‘islamphobia’. However, for the sake of this debate, I wish to say that there is a body of evidence in the Quran that supports Hijab. For example, in the following Qur’anic verses addressing women’s clothing, it is stated:

And say to the believing women that they should avert their gaze and guard their modesty, and they should not display their adornment except what is apparent thereof, and they should throw their veils over their bosoms, and not display their adornment except to their husbands or fathers. (Holy Qur’an 24:31)

O Prophet, tell your wives and the women of the believers that they should bring some of their cloaks closer/nearer to themselves, that is a minimum [measure] so that they would be recognized as such and hence not molested.(Holy Qur’an 33:59)

Before these verses were revealed, Arab women used to wear something called Khimar(a long headscarf that flowed loosely around their shoulders) but the breasts were a bit exposed. As far as I know, there are no sanctions in the Quran for not covering but obviously this is based on different interpretation of different scholars. There is lack of consensus among the scholars on whether the whole face should be covered or not, but my personal view is that we should encourage and respect those women who at least take the initiative to cover up or dress decently.

When a Muslim woman puts on a hijab, head scarf, or whatever, people tend to look at them in the west as ‘oppressed’, ‘backward’ and ‘uneducated’, something I find so absurd. Actually, what some people don’t know is that historically, the veil or Hijab was the marker of a free woman versus a slave or concubine and set certain social and sexual parameters for the engagement of men with these different social and class based categories of women. But as a result of this ignorance of cultural and religious values in the west, Muslim women have been discriminated against especially in terms of jobs or what we call ‘ being picked upon’ here in the UK. For instance, Muslim girls in schools in France, Turkey and Quebec have been exiled from public schools because of their Hijabs.  It even makes it worse when some states such as France, Belgium and Netherlands come out with laws that are targeting the minority of women that are putting on ‘Burqa’ . This has only increased further discrimination of Muslim women in the society; something I believe should not be engineered by any responsible state.

France has banned the Burqa but it looks like they are also not tolerant with ‘Hijab’. For instance, in 1989 three Muslim adolescent girls were denied access to public school because they wore the hijab or headscarf, an act that defies a 1937 French law prohibiting the wearing of conspicuous religious symbols in government run schools.

I sometimes wonder why the Catholic Church does not come out to support Muslims on this because the Catholic churches used to require women to wear scarves. Why they abandoned it, I don’t know yet. During the 1900s, the head covering gradually disappeared from many Protestant churches, which dropped their requirement that women cover their heads during the church service. The Roman Catholic Church omitted it in the 1983 Code of Canon Law. But, all the same, it becomes an infringement on individual human rights when we start supporting laws in schools and public life that are targeting women who dress according to their religious norms.  Here in the UK, People shave their heads, wear rings through their noses, and private parts and dye their hair, but society is not bothered with them because it’s their right but why would it be necessary to target a woman who decide to cover almost all her body when outside her house?.

In any case, a lot of Muslims are immigrating to the west, and some are individually abandoning their religious and cultural norms for western way of living. This is something that is happening without any law in place necessitating them to change for western life. While it takes two, three, or four generations, it has shown that 99.9% of immigrants fully adapt to the Western lifestyle no matter where they are from. New immigrants settle in their own little towns, continue to speak their own  language, and practice their own culture, but history has shown that after a  few generations their children, grand children, great-grand children, and  great-great-grand children and each following generation finds it easier to fully adapt to the country as they slowly lose the old cultural practices.  They become English only speakers and they fully or most fully adapt to western values.  You will always find some exceptions to this, but this what history has proven.

I think women should be allowed to put on anything they want as long as they are not bothering anyone. Obviously, factors such as decency, culture and religion should always be put into consideration.

Byebyo ebyange

Abbey Kibirige Semuwemba
UK
Apr14

the benefit of wudhu (Take Your Wudu Beyond Ritual Washing)

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Take Your Wudu Beyond Ritual Washing

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

Musa mukwaya

Apr14

Ugandan students in Libyan: Alive and kicking

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We wish to refute the statement published in one of the local newspapers “Eddoboozi” that Ugandan students in Libya have been injured and others have  gone missing.

 The paper ran a headline, in its issue of Friday 1st April,  that 19 students studying in Benghazi, Misrata and the capital Tripoli have gone missing in the embattled Libya, which raised concern among our parents, relatives and the country at large.

It also alleged to have quoted some Ugandan students who briefed them on the condition on the ground stating that Ugandan community including students are in state of fear and afraid of their colleagues whereabouts. It further stated that we lack necessary things  water and electricity, and that even bread which is Libyan staple food is short of supply.

The paper also listed the names of students who are said to have been injured by bomb blasts in one of the attacks by the NATO Air strikes.

In an attempt to seek help for their evacuation from the troubled Libya, the paper alleged that the students contacted Foreign Minister Sam Kutesa but to no avail.

However, we wish to calm our parents, relatives and the country at large that no Ugandan student whatsoever has been injured or went missing.

 According to the Ugandan students Association the body that brings together all Ugandan students in Libya, the total number of Ugandan students in Libya this academic year is 24 and all of them are studying in Tripoli. Six of them were evacuated by the Ugandan government through its embassy in Tripoli earlier on. The remaining seventeen students are still around, and safe and sound.  But we are perplexed as to where the reporter got the nineteen more students, whom he said have gone missing.

No bomb blast has hit the university where we are studying, and the strikes target only military bases. Therefore to allege that there are causalities among Ugandan students or anyone missing among them is groundless.

 

In Tripoli, where all the students are, is under the Libyan government control and is still secure. All necessary facilities such as water, electricity and food are available for all.   

Contrary to what the paper stated, Ugandan students have never contacted the foreign Minister or any government official in Kampala for help, since the Ugandan Embassy is still around in Tripoli and is always in touch with them. But this does not refute the fact that the country is at war-as you are well aware-and naturally we are afraid of what might be the outcome.

For further information about the condition of Ugandan students in Libya, please contact our university (World Islamic Call Society), The Embassy of Uganda in Tripoli and the Ugandan Students Association.

In conclusion, the Uganda students in Libya through their body wish to convey their sincere appreciation and gratefulness to the government and all Ugandans who have shown concern for their wellbeing.

 

Uganda Students Association in Libya.

Regards

Ezzelddeen Haggaaz
Cairo International Bank UK Representative.
1A Lower Road
Sutton Surrey
SM1 4QJ
T.Mob: 000447960040088
V.Mob: 000447984471671
Email: ehaggaaz@yahoo.co.uk
Website: http//www.cairiointernationalbank.co.ug

Apr8

Turning away from the rememberance of Allah

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When our consciousness starts to do dhikr of Allah, then we have adopted the way of al-islam and we have become Muslims. Al-islam and doing dhikr of Allah is therefore essentially the same thing. The Holy Qur`an says:
“Is he whose breast Allah has opened for al-islam and who is consequently (walking with) a light from his Lord (like the one who is deprived of al-islam). Then woe unto those whose hearts are hardened against the dhikr of Allah. Such are in plain error. Allah has sent down the best of hadith (word, statement), a book with inner harmony and diversity. The skins of those who fear their Lord shiver from it. Then their skins and their hearts soften to the dhikr of Allah. Such is the guidance of Allah. He guides therewith whom He pleases, but whomever Allah leads astray has no guide.� (39:22-23)

In these verses, first there is the mention of those whose breasts have been opened by Allah for al-islam and who are as a result given a nur or light to walk with. Then there is the mention of those whose hearts are too hard to remember Allah and who are therefore in dalal. This means that al-islam and dhikr of Allah go together. Where there is dhikr of Allah there is al-islam and where there is absence of his dhikr there is absence of al-islam. Also, the verses make it clear that the purpose of the Qur`an is to incline us to the dhikr of Allah.

In the following verses it is even more clearly stated that the absence of dhikr Allah leads man away from the way of Allah (al-islam) and to the way of Shaytan:

And whoever turns himself away from the dhikr of the Most Gracious One, We appoint for him a devil (shaytan) to be his associate. And (these devils) turn them away from the way (of Allah) while they think that they are guided aright. (43:36-37)

Apr4

Start of the day & Advice On Dealing With Anger

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Usman
Mabco Petroleum
O you who have believed, fear Allah and believe in His Messenger; He will give you a double portion of His mercy and make for you a light by which you will walk and forgive you; and Allah is Forgiving and Merciful. This is so that the People of the Scripture may know that they are not able to obtain anything from the bounty of Allah and that all bounty is in the hand of Allah; He gives it to whom He wills. And Allah is the possessor of great bounty.
The Quran 57:28-29
You cannot do a kindness too soon because you never know how soon it will be too late.

Advice On Dealing With Anger

Anger is one of the evil whispers of Shaytan, which leads to so many evils and tragedies, of which only Allah knows their full extent. For this reason Islam has a great deal to say about this bad characteristic, and the Prophet (saws) described cures for this “disease” and ways to limit its effects, among which are the following:

(1) Seeking refuge with Allah from the Shaytan:

Sulayman ibn Sard said: “I was sitting with the Prophet (saws), and two men were slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet (saws) said, ‘I know a word which, if he were to say it, what he feels would go away. If he said “I seek refuge with Allah from the Shaytan,” what he feels (i.e., his anger) would go away.’” (Reported by al-Bukhari, al-Fath, 6/337)

The Prophet (saws) said: “If a man gets angry and says, ‘I seek refuge with Allah,’ his anger will go away.” (Saheeh al-Jaami‘ al-Sagheer, no. 695)

(2) Keeping silent:

The Messenger of Allah (saws) said: “If any of you becomes angry, let him keep silent.” (Reported by Imam Ahmad, al-Musnad, 1/329; see also Sahih al-Jaami‘, 693, 4027)

This is because in most cases, the angry person loses self control and could utter words of kufr (from which we seek refuge with Allah), or curses, or the word of divorce (talaaq) which would destroy his home, or words of slander which would bring him the enmity and hatred of others. So, in short, keeping silent is the solution which helps one to avoid all that.

(3) Not moving:

The Messenger of Allah (saws) said: “If any of you becomes angry and he is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down.”

The narrator of this hadeeth is Abu Dharr (may Allah be pleased with him), and there is a story connected to his telling of it: he was taking his camels to drink at a trough that he owned, when some other people came along and said (to one another), “Who can compete with Abu Dharr (in bringing animals to drink) and make his hair stand on end?” A man said, “I can,” so he brought his animals and competed with Abu Dharr, with the result that the trough was broken. (i.e., Abu Dharr was expecting help in watering his camels, but instead the man misbehaved and caused the trough to be broken). Abu Dharr was standing, so he sat down, then he laid down. Someone asked him, “O Abu Dharr, why did you sit down then lie down?” He said: “The Messenger of Allah (saws) said: . . .” and quoted the hadeeth. (The hadeeth and this story may be found in Musnad Ahmad, 5/152; see also Sahih al-Jaami‘, no. 694).

According to another report, Abu Dharr was watering his animals at the trough, when another man made him angry, so he sat down . . . (Fayd al-Qadeer, al-Manaawi, 1/408)

Among the benefits of this advice given by the Prophet (saws) is the fact that it prevents the angry person from going out of control, because he could strike out and injure someone, or even kill – as we will find out shortly – or he could destroy possessions and so on. Sitting down makes it less likely that he will become overexcited, and lying down makes it even less likely that he will do something crazy or harmful. Al-‘Allaamah al-Khattaabi, may Allah have mercy on him, said in his commentary on Aboo Daawood: “One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet (peace and blessings of Allaah be upon him) told the angry person to sit down or lie down so that he would not do something that he would later regret. And Allah knows best.”(Sunan Abee Daawood, with Ma‘aalim al-Sunan, 5/141)

(4) Following the advice of the Prophet (saws):

Abu Hurayrah, may Allah be pleased with him, reported that a man said to the Prophet (saws), “Advise me.” He said, “Do not become angry.” The man repeated his request several times, and each time the Prophet (saws) told him, “Do not become angry.”(Reported by al-Bukhari, Fath al-Baaree, 10/456)

According to another report, the man said: “I thought about what the Prophet (saws) said, and I realized that anger combines all kinds of evil.”(Musnad Ahmad, 5/373)

(5) Do not become angry and Paradise will be yours (a saheeh hadeeth, see Saheeh al-Jaam‘, 7374. Ibn Hajr attributed it to al-Tabaraanee, see al-Fath 4/465):

Remembering what Allah has promised to the righteous (muttaqeen) who keep away from the causes of anger and struggle within themselves to control it, is one of the most effective ways of extinguishing the flames of anger. One of the ahaadeeth that describe the great reward for doing this is: “Whoever controls his anger at the time when he has the means to act upon it, Allah will fill his heart with contentment on the Day of Resurrection.”(Reported by al-Tabaraanee, 12/453, see also Sahih al-Jaami‘, 6518)

Another great reward is described in the Prophet’s (saws) words: “Whoever controls his anger at the time when he has the means to act upon it, Allah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hoor al-‘Ayn whoever he wants.”(Reported by Aboo Daawood, 4777, and others. It is classified as hasan in Sahih al-Jaami‘, 6518).

(6) Knowing the high status and advantages offered to those who control themselves:

The Messenger of Allah (saws) said: “The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry.” (Reported by Ahmad, 2/236; the hadeeth is agreed upon) . The greater the anger, the higher the status of the one who controls himself. The Prophet (saws) said: “The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger.” (Reported by Imam Ahmad, 5/367, and classified as hasan in Saheeh al-Jaami‘, 3859)

Anas reported that the Prophet (saws) passed by some people who were wrestling. He asked, “What is this?” They said: “So-and-so is the strongest, he can beat anybody.” The Prophet (saws) said, “Shall I not tell you who is even stronger then him? The man who, when he is mistreated by another, controls his anger, has defeated his own Shaytan and the Shaytan of the one who made him angry.”(Reported by al-Bazzaar, and Ibn Hajr said its isnaad is saheeh. Al-Fath, 10/519)

(7) Following the Prophet’s (saws) example in the case of anger:

The Prophet (saws) is our leader and has set the highest example in this matter, as is recorded in a number of ahaadeeth. One of the most famous was reported by Anas, may Allah be pleased with him, who said: “I was walking with the Messenger of Allah (saws), and he was wearing a Najraanee cloak with a rough collar. A Bedouin came and seized him roughly by the edge of his cloak, and I saw the marks left on his neck by the collar. Then the Bedouin ordered him to give him some of the wealth of Allaah that he had. The Prophet (saws) turned to him and smiled, then ordered that he should be given something.”(Agreed upon. Fath al-Baaree, 10/375)

Another way in which we can follow the example of the Prophet (saws) is by making our anger for the sake of Allah, when His rights are violated. This is the kind of anger which is praiseworthy. So the Prophet (saws) became angry when he was told about the imam who was putting people off the prayer by making it too long; when he saw a curtain with pictures of animate creatures in ‘Aa’ishah’s house; when Usaamah spoke to him about the Makhzoomee woman who had been convicted of theft, and he said “Do you seek to intervene concerning one of the punishments prescribed by Allah?”; when he was asked questions that he disliked, and so on. His anger was purely for the sake of Allah.

(8) Knowing that resisting anger is one of the signs of righteousness (taqwaa):

The righteous (al-muttaqoon) are those praised by Allah in the Qur’an and by His Messenger (saws). Paradise as wide as heaven and earth has been prepared for them. One of their characteristics is that they (interpretation of the meaning) “spend (in Allah’s Cause) in prosperity and in adversity, [they] repress anger, and [they] pardon men; verily, Allah loves al-muhsinoon (the good-doers).” [Aal ‘Imraan 3:134]

These are the ones whose good character and beautiful attributes and deeds Allaah has mentioned, and whom people admire and want to emulate. One of their characteristics is that (interpretation of the meaning) “. . . when they are angry, they forgive.” [al-Shooraa 42:47]

(9) Listening to reminders:

Anger is a part of human nature, and people vary in their anger. It may be difficult for a man not to get angry, but sincere people will remember Allah when they are reminded, and they will not overstep the mark. Some examples follow:

Ibn ‘Abbaas (may Allah be pleased with him) reported that a man sought permission to speak to ‘Umar ibn al-Khattaab (may Allah be pleased with him), then he said: “O son of al-Khattaab, you are not giving us much and you are not judging fairly between us.” ‘Umar (may Allah be pleased with him) was so angry that he was about to attack the man, but al-Hurr ibn Qays, who was one of those present, said: “O Ameer al-Mu’mineen, Allah said to His Prophet (saws) (interpretation of the meaning): ‘Show forgiveness, enjoin what is good, and turn away from the foolish’ [al-A‘raaf 7:199]. This man is one of the foolish.” By Allah, ‘Umar could go no further after al-Hurr had recited this aayah to him, and he was a man who was careful to adhere to the Book of Allah.(Reported by al-Bukhari, al-Fath, 4/304).

This is how the Muslim should be. The evil munaafiq (hypocrite) was not like this when he was told the hadeeth of the Prophet (saws) and one of the Companions said to him, “Seek refuge with Allah from the Shaytan.” He said to the one who reminded him, “Do you think I am crazy? Go away!”(Reported by al-Bukhari, al-Fath, 1/465). We seek refuge with Allah from failure.

(10) Knowing the bad effects of anger:

The negative effects of anger are many; in short they cause damage to one’s own self and to others. The angry person may utter words of slander and obscenity, he may attack others (physically) in an uncontrolled manner, even to the point of killing. The following story contains a valuable lesson:

‘Ilqimah ibn Waa’il reported that his father (may Allah be pleased with him) told him: “I was sitting with the Prophet (saws) when a man came to him leading another man by a rope. He said, ‘O Messenger of Allah, this man killed my brother.’ The Messenger of Allah (saws) asked him, ‘Did you kill him?’ He said, ‘Yes, I killed him.’ He asked, ‘How did you kill him?’ He said, ‘He and I were hitting a tree to make the leaves fall, for animal feed, and he slandered me, so I struck him on the side of the head with an axe, and killed him.’ . . .” (Reported by Muslim, 1307, edited by al-Baaqi).

Anger could lead to less than killing, such as wounding and breaking bones. If the one who caused the anger runs away, the angry person turns his anger in on himself, so he may tear his clothes, or strike his cheeks, or have a fit, or fall unconscious, or he may break dishes and plates, or break furniture.

In the worst cases, anger results in social disasters and the breaking of family ties, i.e., divorce. Ask many of those who divorced their wives, and they will tell you: it was in a moment of anger. This divorce results in misery for the children, regret and frustration, a hard and difficult life, all as a result of anger. If they had remembered Allah, come to their senses, restrained their anger and sought refuge with Allah, none of this would have happened. Going against the Shariah only results in loss.

The damage to health that results from anger can only be described by doctors, such as thrombosis, high blood pressure, tachycardia (abnormally rapid heartbeat) and hyperventilation (rapid, shallow breathing), which can lead to fatal heart attacks, diabetes, etc. We ask Allah for good health.

(11) The angry person should think about himself during moments of anger:

If the angry person could see himself in the mirror when he is angry, he would hate himself and the way he looks. If he could see the way he changes, and the way his body and limbs shake, how his eyes glare and how out of control and crazy his behaviour is, he would despise himself and be revolted by his own appearance. It is well-known that inner ugliness is even worse than outer ugliness; how happy the Shaytan must be when a person is in this state! We seek refuge with Allah from the Shaytan and from failure.

(12) Du‘aa’:

Du’a’ is always the weapon of the believer, whereby he asks Allah to protect him from evil, trouble and bad behaviour and seeks refuge with Him from falling into the pit of kufr or wrongdoing because of anger. One of the three things that can help save him is: being fair at times of contentment and of anger (Saheeh al-Jaami‘, 3039). One of the du‘aa’s of the Prophet (saws) was:

“O Allah, by Your knowledge of the Unseen and Your power over Your creation, keep me alive for as long as You know life is good for me, and cause me to die when You know death is good for me. O Allah, I ask You to make me fear You in secret and in public, and I ask You to make me speak the truth in times of contentment and of anger. I ask You not to let me be extravagant in poverty or in prosperity. I ask You for continuous blessings, and for contentment that does not end. I ask You to let me accept Your decree, and for a good life after death. I ask You for the joy of seeing Your face and for the longing to meet You, without going through diseases and misguiding fitnah (trials). O Allah, adorn us with the adornment of faith and make us among those who are guided. Praise be to Allah, the Lord of the Worlds.”

Usman Mabco Petroleum

antony0711@aol.com
Apr4

The concept of “Tawakkul”

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Tawakkul refers to putting your trust in Allah – to believe that He alone can ward off the harms of this world, provide you blessings and sustenance, and to ease your challenges. Tawakkul is also about accepting the results that He decides regardless of how they may turn out to be.

To understand the concept of Tawakkul, consider how tense and worried you get at times about the challenges of this worldly life. Whether it is you worrying about losing your job or sustenance, or general life problems that you may come to face, Tawakkul is your belief and the attitude that you have about putting your trust in Allah to take care of all your affairs.

Allah (swt ), says:

…And whoever places his trust in Allah, Sufficient is He for him, for Allah will surely accomplish His Purpose: For verily, Allah has appointed for all things a due proportion. (Qur’an 65:3)

The Quran makes it clear that Tawakkul is not an option but rather a requirement. Allah (may He be Exalted) says:

“…and put your trust in Allâh if you are believers indeed. (Surah Al-Ma’idah, 5: 23)

He also says in the Quran:

“….And in Allah let believers put their Trust” [Surah Ibrahim 14:11]

Don’t give up on Your Efforts

Tawakkul shouldn’t be mistaken with giving up your efforts thinking that somehow your challenges will get resolved. Rather striving and working with the attitude that Allah will take care of your affairs and will help you in getting through your trials is part of you having the Tawakkul on Allah.

Some scholars have stated that “Tawakkul in reality does not deny actually working and striving for provision, for Allah Almighty has decreed that we should work and it is from His ways that he gives people when they strive. In fact, Allah Almighty ordered us to both depend upon Him and to work, to take the necessary steps needed to achieve our goals, and so the act of striving for our sustenance is an act of physical worship while trusting and depending upon Allah is faith in Him.” (Permanent Committee for Research and Verdicts (Fatawa Islamiyah, Vol. 7, Pages 172-174)

Allah says:

“…So seek provision from Allah and worship Him (alone).” [Al-‘Ankaboot 29: 17]

Shaikh Saalih Al-Fawzaan stated about this verse, “Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allah. Do not sit in your homes and claim that your daily sustenance will come to you.” This is wrong and a true believer doesn’t say such things.” (Shaikh Saalih Al-Fawzaan Haqeeqat-ut-Tawakkul (pg. 15-25))

This obviously applies to not just seeking provisions but in striving to resolve other matters of our lives – just as long we remember and believe that His will is a prerequisite for our matters to get resolved and to accept what He ultimately decrees.

The scholars have also stated that, “other than our efforts that we put in, a Muslim should also combine Tawakkul with other means, whether they are acts of `Ibadah (worship) like Du`a’ (supplication), Salah (Prayer), Sadaqah (voluntary charity) or maintaining the ties of kinship, or other material means which Allah has predestined.” (source : alifta.net Fatwa no. 2798)

Allah (swt ), also says in the Quran:

[There were] those to whom people said: “The people are gathering against you, so fear them.“ But it only increased their faith; they said: “For us Allah is Sufficient and He is the best Disposer of affairs” (Qur’an 3:173)

Benefits of Tawakkul

One of the major benefits of Tawakkul is that it can relieve us from unnecessary anxiety, worry, and resulting depression from the challenges that we may be facing. By believing that all our affairs are in Allah’s hands and we can do only what is in our control, we leave the results to Allah and accept His decree whatever it may be. Ibn Rajab Al-Hanbali said, “the fruit of tawakkul is the acceptance of Allah’s decree. Whoever leaves his affairs to Allah and then is accepting of what he is given has truly relied on Allah. Al-Hassan and others among the salaf defined tawakkul as ridhaa (acceptance).” (Jami’ Al-’Uloom wa Al-Hikam : A Commentary on 50 Major Hadith)

Let’s strive to understand the concept of Tawakkul and to make it part of our belief systems. We will notice that things will not only get resolved easier with His help, but Tawakkul will also relieve us from the day to day anxieties and worries associated with the challenges of this life.

This should be in the believer’s heart.

As you leave your home at any time say:

Biismillahi, Tawakaltu-alaLlahi, wa laa haulla wa laa quwata illa biLlah. Meaning

In the name of Allah, I place my trust in Allah there is no might nor power except by Allah.

(Source: Fortress of the Muslim invocations -Abu Dawud 4/325, At-Tirmithi 5/490)

Allahuma innee a’uthubika an adhilla, aw udhalla, aw azilla, aw uzalla, aw adhlima, aw udhlama, aw ajhala aw yujhala `alayya.

Oh Allah, I seek refuge in You lest I misguide others, or I am misguided by others, lest I cause others to err or I am caused to err, lest I abuse others, or be abused, and lest I behave foolishly or meet with the foolishness of others.

( Abu Dawud,Sahih Ibn Majah 2/336, Nasa`I,  Sahih At-Tirmith 3/152)

Upon entering the home say:

BismiLahi walajni, wa bismiLlahi kharajnaa, wa a`laa Rabbina tawakkalnaa

In the Name of Allah we enter and in the Name of Allah we leave and upon our Lord we place our trust.

[Then say As-Salaamu Alaikum to those present(Abu Dawud 4/325. Muslim Hadith 2018 says that one should mention the Name of Allah when entering the house and when beginning to eat; and that the devil upon hearing this says: ‘There is no shelter for us here tonight and no food.’)]

Allah Knows best.

 

“Tawakkul” is a cornerstone of the Muslim faith. It can  relieve us from the pressures of worrying too much about life’s matters, anxiety ,  depression and superstitions which is wide spread now a days.The first thing to do as you leave your house/home supplicate to Allah.

Kind Regards

Adam

–The Union of Uganda Muslim Professionals
Co-operate in Goodness and Virtue

Kamalu Limited House, 2nd Floor, Room 205, Plot  743, Bombo Road,  Makerere-Kavule, ( Opposite Total Petrol Station) P.O. Box  14041 Kampala, Uganda.  Telephone :  0414 680 201  or  0772 485 803  or  0701 917 191

Mar31

Benefitting The Dead, Dr. Abu Ameenah Bilal Philips

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Benefitting The Dead
Dr. Abu Ameenah Bilal Philips

Chapter 6 from “Funeral Rites in Islaam”
by Dr. Abu Ameenah Bilal Philips
© Copyright 1996 Dar Al-Fatah

The Qur’aan established two general principles concerning the reward and punishment for deeds:

1) Each human will fundamentally only be benefited or harmed by the deeds which he or she actually did.

“…that humans will only have the result of their actions.” [Soorah an-Najm (53):39]

2) No human can carry the sin of another.

“…that no one bearing sins can carry the sins of others.” [Soorah an-Najm (53):38]

Consequently, when a person dies, the opportunity for that person to do good ends with the person’s death. However, the chance to harvest good from deeds which were done prior to death remains.

Du’aa

The prayers of other Muslims on behalf of the dead will benefit the dead, by the permission of God. Had they done no good, no one would consider praying for them. If they were evil, the prayers of others will not benefit them. In Chapter al-Hashr (59):10, Allaah praises the believers who pray for those who have passed away before their time.

“And those who came after them say: Our Lord, forgive us and our brothers who preceded us in faith, and do not put in our hearts any hatred against the believers. Our Lord, You are indeed full of kindness, Most Merciful.“

Furthermore, the funeral prayer itself consists mostly of prayers for the dead.

Safwaan [the narrator mentioned that Safwaan ibn `Abdillaah ibn Safwaan was married to ad-Dardaa] said, “I visited Abud-Dardaa’s home in Syria, but did not find him there. Ummud-Dardaa asked [me], ‘Are you going to make Hajj this year?‘ I said: ‘Yes.’ She said, ‘Pray to Allaah for good for us, for the Prophet (sallallaahu `alayhi wa sallam) said, “The prayer of Muslim for his Muslim brother in his absence will be answered. As long as he prays for the good of his brother, there is an angel assigned near his head who says: Amen, and may the same be for you.“’ I left and went to the marketplace where I met Abud-Dardaa and he related from the Prophet (sallallaahu `alayhi wa sallam) the same as that.” [Sahih Muslim, vol.4, p.1429, no.6590.]

Fasting

Fasts missed by dead persons may be done on their behalf by their close relatives. The fasts may be from Ramalaan or from oaths (nathar).

`Aa’ishah quoted Allaah’s Messenger (sallallaahu `alayhi wa sallam) as saying, “Whoever died owing fasts, his guardian should fast on his behalf” [Sahih Al-Bukhari, vol. 3, p.99, no.173, and Sahih Muslim, vol. 2, p.556, no. 2553.]

Ibn ‘Abbaas said: A man came to the Prophet (sallallaahu `alayhi wa sallam) and asked: O Messenger of Allaah, my mother died owing one month of fasting. Should I do it for her? He replied, “Yes, debts to Allaah, have more right to be paid.” [Sahih Al-Bukhari, vol. 3, p. 99, no. 174, and Sahih Muslim, vol. 2, p. 556, no. 2554.] In another narration a woman asked about her mother’s debt of fasting and got the same reply. [Sahih Muslim, vol. 2, pp. 556-7, nos. 2554, 2557-61.]

Paying Financial Debts

Anyone may cover the debts of a dead person, whether they are relatives or not. Furthermore, the payment of outstanding debts can benefit the dead by relieving them from some of the punishment due to them for their negligence in repaying them.

Jaabir said: A man died and we washed him, perfumed him and shrouded him. Then we brought him to Allaah’s Messenger (sallallaahu `alayhi wa sallam) to lead the funeral prayer for him. We asked, “Could you pray for him?” He took a step forward then asked, “Does he have any outstanding debts?” We answered: “Two deenaars.” [He said, "Make the funeral prayer for your companion," and] [This addition can be found in another narration of the hadeeth] began to leave. Aboo Qataadah took responsibility for [paying] them, saying, “The two deenaars are my responsibility.” Allaah’s Messenger (sallallaahu `alayhi wa sallam) asked, “Will the creditor be taken care of and will the dead person be absolved from them?” He replied, “Yes,” so the Prophet (sallallaahu `alayhi wa sallam) led the funeral prayer for him. One day later he asked [Aboo Qataadah], “What was done about the two deenaars?” He replied, “He only died yesterday!” The following day he returned to the Prophet (sallallaahu `alayhi wa sallam) and said, “I have paid them off.” The Messenger of Allaah (sallallaahu `alayhi wa sallam) said, “Now his skin has become cool.” [Musnad Ahmad, vol.3, p.330; authenticated in Ahkaamul-Janaa’iz, p. 16]

The Charity of Children

Parents will benefit from whatever righteous deeds their children do, without decreasing the reward of their children’s good deeds. A righteous child is considered to be part of the parent’s earnings.

`Umaarah ibn `Umayr’s aunt asked `Aa’ishah, “I have an orphan under my guardianship. May I consume some of his wealth?” She replied that she had heard Allaah’s Messenger (sallallaahu `alayhi wa sallam) say, “Among the most pleasant things a man consumes is what comes from his own earnings, and his child is from his earnings.” [Sunan Abu Dawud, vol. 2, p. 1002, no.3521; authenticated in Saheeh Sunan Abee Daawood, vol. 2, p. 674, no. 3013]

`Aa’ishah related that a man asked the Prophet (sallallaahu `alayhi wa sallam): My mother died suddenly, and I think that if she had spoken [before dying], she would have given something in charity. If I give charity on her behalf, will she get the reward? He replied, “Yes.” [Sahih Al-Bukhari, vol. 2, p.266, no.470, Sahih Muslim, vol. 3, p.866, no.4002, and Sunan Abu Dawud, vol. 2., p.812, no.2875]

Aboo Hurayrah quoted the Messenger of Allaah (sallallaahu `alayhi wa sallam) as saying, “When a man dies, his acts come to an end, except in three cases: an ongoing charity, knowledge from which people continue to benefit, and a righteous child who prays for him.” [Sahih Muslim, vol. 3, p.867, no. 4005, and Sunan Abu Dawud, vol. 2, p.812, no.2874]

 

Mar23

A Moment of Reflection on Natural Disasters

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On Friday March 11, 2011 who did not witness over the news or via any other media source the wreckage and damage caused by the recent earthquake and tsunami which struck Japan?
But we could ask why do such things happen at a particular place, affecting a certain community or country, and not others? Indeed, these disasters are tests for one’s faith and patience. These disasters also call upon us to self-reflect and remind us not to do things against the teachings of Allah or are destructive to our lives. If we have forgotten Allah and we have been negligent in our duties, these disasters are wake-up calls for us to reinforce our faith in Allah.
Not too long ago in the past year we have all witnessed a range of various forms of natural catastrophes throughout the world and many were just a few months apart.
According to many news sources some of the major disasters that made headlines in the year 2010/2011 were:
Haiti 7.0 Earthquake
A 7.0 earthquake struck the capital city, Port-au-Prince, Haiti on January 12, 2010 resulting in the deaths of 200,000 to 250,000 persons. The quake and the aftershocks leveled the city and surrounding area. Immediate relief efforts were drastically hampered by devastating damage caused to the ports, airport and roads.
Iceland Volcano Eruption
Amidst seismic rumblings recorded since December 2009, the Icelandic volcano erupted March 20, 2010. A second explosion followed on April 14, 2010. Air traffic across Northern Europe was grounded stranding millions of passengers. Aviation losses mounted into the millions of dollars due to canceled flights. Airlines did not fully recover from the aviation disaster until complete operations resumed after May 17, 2010.
Pakistan Flood Crisis
The flooding which swept through Pakistan beginning July 26, 2010 was the worst ever to hit that country. Fatalities in the floods reached almost 200,000 persons and further affected 20 million people The Pakistan flood relief effort is not over yet. The infrastructure damage was staggering. Nearly 10,000 schools and 1.7 million houses were destroyed and need to be rebuilt along with miles and miles of road, railway and infrastructure.
Australian Floods
A series of floods hit Australia, beginning in December 2010 and running into January 2011, primarily in the state of Queensland including its capital city, Brisbane. The floods forced the evacuation of thousands of people from towns and cities. At least seventy towns and over 200,000 people were affected and houses have been completely submerged
New Zealand Earthquake
A strong quake hit New Zealand’s second-biggest city of Christchurch on 22 February, 2011, toppling buildings, causing multiple fatalities, trapping people beneath rubble and sparking fires.
So what is the duty of a Muslim at the time of such events and happenings? What are our responsibilities? What should be our reaction and attitude towards such catastrophic occurrences?
Let us refer to the different references established in the Quran and Ahadith relating to natural disasters and learn what a Muslim’s approach and reaction should be towards such events.
First we have to understand that Allah controls the universe and operates it the way he deems appropriate. The Quran tells us that whatever occurs in the world happens only by the will of Allah.
مَآ أَصَابَ مِن مُّصِيبَةٍ إِلاَّ بِإِذْنِ ٱللَّهِ وَمَن يُؤْمِن بِٱللَّهِ يَهْدِ قَلْبَهُ وَٱللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
Allah says in the Quran “no calamity occurs, except by the leave of Allah, and whosoever believes in Allah, He guides his heart. and Allah knows all things. (Taghabun 64:11)
Therefore as Muslims we must believe that Allah is all Wise and All Knowing and everything that Allah does is just and fair and only Allah knows fully His Will.
Second we have to recognize the power and might of Allah through such events and attribute these happenings towards Allah. Occurrences of natural disasters are proofs of Allah’s powers. Allah, with these disasters, makes evident to us that the sovereignty of the earth and the heavens is only in His Hands.
On numerous occasions many of us regard these natural happenings as a result of some natural or scientific phenomenon, and because of this it simply does not have any impact on us, resulting in absolutely no transformation or change in one’s life.
We have to remember that associating these events to anything other than Allah is a sign of rejecting Allah. That is why we find a Hadith of the Prophet  wherein he sates:
حدثني يحيى عن مالك عن صالح بن كيسان عن عبيد الله بن عبد الله بن عتبة بن مسعود عن زيد بن خالد الجهني أنه قال صلى لنا رسول الله صلى الله عليه وسلم صلاة الصبح بالحديبية على إثر سماء كانت من الليل فلما انصرف أقبل على الناس فقال أتدرون ماذا قال ربكم قالوا الله ورسوله أعلم قال قال أصبح من عبادي مؤمن بي وكافر بي فأما من قال مطرنا بفضل الله ورحمته فذلك مؤمن بي كافر بالكوكب وأما من قال مطرنا بنوء كذا وكذا فذلك كافر بي مؤمن بالكوكب
One night it rained and Allah’s messenger led us in the Fajr prayer at Hudaibiyah and after completing it, he turned to us and said,” Do you know what your Lord has said?” We replied, “Allah and His Messenger know best.” He said, “Allah says “Some of my slaves get up believing in me, and others disbelieving in me. Those who say: We have been given rain through Allah’s mercy, choice, and Allah’s blessing, then he is a believer in Me, and has rejected the star. And whoever said: We have been given rain because of such-and-such star, then he is a believer in the star, and has rejected Me.”
Yet in another hadith the Prophet highlights the related subject in a different way.
حدثني يحيى عن مالك عن هشام بن عروة عن أبيه عن عائشة زوج النبي صلى الله عليه وسلم أنها قالت خسفت الشمس في عهد رسول الله صلى الله عليه وسلم فصلى رسول الله صلى الله عليه وسلم بالناس فقام فأطال القيام ثم ركع فأطال الركوع ثم قام فأطال القيام وهو دون القيام الأول ثم ركع فأطال الركوع وهو دون الركوع الأول ثم رفع فسجد ثم فعل في الركعة الآخرة مثل ذلك ثم انصرف وقد تجلت الشمس فخطب الناس فحمد الله وأثنى عليه ثم قال إن الشمس والقمر آيتان من آيات الله لا يخسفان لموت أحد ولا لحياته فإذا رأيتم ذلك فادعوا الله وكبروا وتصدقوا

Yahya related to me from Malik from Hisham ibn Urwa from his father that A’isha, the wife of the Prophet  said, “There was an eclipse of the sun in the time of the Messenger of Allah and the Messenger of Allah led the people in prayer. He stood, and did so for a long time. Then he went into ruku, and made the ruku long. Then he stood again, and did so for a long time, though not as long as the first time. Then he went into ruku, and made the ruku long, though not as long as the first time. Then he rose, and went down into sajdah. He then did the same in the second rakaah, and by the time he had finished the sun had appeared. He then gave a khutbah to the people, in which he praised Allah and then said, ‘The sun and the moon are two of Allah’s signs. They do not eclipse for anyone’s death or for anyone’s life. When you see an eclipse, invoke Allah, glorify Allah by saying “Allah is the greatest” and give sadaqah.
It becomes apparent from these Ahadith that the clouds which bring heavy rains, events of natural disasters or unnatural occurrences in the universe are from Allah alone. Allah is the one who creates them and releases them. So when one attributes these events to nature or any astronomical and scientific phenomenon or anything else, then one is at stake in regards to his faith in Allah.
Our faith teaches us that such occurrences, to which man has no control, occur by the authorization and order of Allah.
Third a Muslim should take events of natural disasters and other such signs as warning from Allah and hurry to repent, remember Allah and ask forgiveness from Him as disasters and calamities are an outcome of our escalating evil deeds and disobedience to Allah.
The Ahadith are full of warnings that certain actions will bring certain definite conditions. In other words these particular actions are a cause which will bring about a consequence. In a concise Hadith of Tirmidhi narrated by Abu Hurairah (R.A.) the Messenger   is reported to have said:
حدثنا علي بن حجر حدثنا محمد بن يزيد الواسطي عن المستلم بن سعيد عن رميح الجذامي عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم إذا اتخذ الفيء دولا والأمانة مغنما والزكاة مغرما وتعلم لغير الدين وأطاع الرجل امرأته وعق أمه وأدنى صديقه وأقصى أباه وظهرت الأصوات في المساجد وساد القبيلة فاسقهم وكان زعيم القوم أرذلهم وأكرم الرجل مخافة شره وظهرت القينات والمعازف وشربت الخمور ولعن آخر هذه الأمة أولها فليرتقبوا عند ذلك ريحا حمراء وزلزلة وخسفا ومسخا وقذفا وآيات تتابع كنظام بال قطع سلكه فتتابع
1. “When others possessions will be regarded as personal property.
2. When trust will be treated like booty (violated)
3. When Zakaat will be regarded as a burden i.e. to discharge zakat will become difficult
4. When learning will be acquired for other than a religious purpose
5. When a a man will obey his wife and is unkind towards his mother, he brings his friend near and drives his father far off. (The father will be treated like a stranger)
7. When voices will be raised in the Masajid
8. When the most impious will become leaders.
9. When the leader of a people will be the most worthless among them.
10. When a person will be honored merely out of fear for his evil.
11. When singing and musical instruments will become widespread.
12. When liquor will be consumed.
13. When the latter generations of this Ummah will curse their former ones.
THEN AWAIT VIOLENT WINDS, EARTHQUAKES, PEOPLE BEING SWALLOWED UP BY THE EARTH, DISFIGUREMENT, PELTING RAINS FROM THE SKY AND OTHER SIGNS WHICH WILL FOLLOW ONE AFTER ANOTHER LIKE BEADS OF A NECKLACE FOLLOWING ONE AFTER ANOTHER WHEN THE STRING IS CUT”
Thus, we should persistently fear Allah and seek His pardon for one’s shortcomings and whenever we come across or experience such events we should ask ourselves have we violated any law of Allah? Could it be a punishment? If it is, let us repent and amend our ways.
Similarly, these disasters remind us all, that our lives today are very uncertain. Anything can happen. So, we should not postpone, nor delay, good things that we have to to do. Do them as soon as you can.
The Prophet  has mentioned in a hadith by saying:
أخرجه الحاكم ” أن النبي – صلى الله عليه وسلم – قال لرجل وهو يعظه اغتنم خمسا قبل خمس شبابك قبل هرمك وصحتك قبل سقمك وغناك قبل فقرك وفراغك قبل شغلك وحياتك قبل موتك
” Take advantage of five matters before five other matters: you’re youth, before you become old; and your health, before you fall sick; and your richness, before you become poor; and your free time before you become busy; and your life, before your death.” Likewise, if we have the intention to stop committing sins, mistakes and all bad acts, and we all know what they are, then we should not delay in abandoning them.
Fourth it is imperative that we provide support to those who have been affected with such disasters; therefore we should renew our commitment to human values and charity which is an integral part of our faith and offer to these victims such help and aid which will alleviate their difficulties and sufferings. When we see people in pain and suffering we should pay extra attention to their difficulties as it has been emphasized in an extremely touching Hadith narrated by Abu Hurairah (R.A.)
حدثني محمد بن حاتم بن ميمون حدثنا بهز حدثنا حماد بن سلمة عن ثابت عن أبي رافع عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم إن الله عز وجل يقول يوم القيامة يا ابن آدم مرضت فلم تعدني قال يا رب كيف أعودك وأنت رب العالمين قال أما علمت أن عبدي فلانا مرض فلم تعده أما علمت أنك لو عدته لوجدتني عنده يا ابن آدم استطعمتك فلم تطعمني قال يا رب وكيف أطعمك وأنت رب العالمين قال أما علمت أنه استطعمك عبدي فلان فلم تطعمه أما علمت أنك لو أطعمته لوجدت ذلك عندي يا ابن آدم استسقيتك فلم تسقني قال يا رب كيف أسقيك وأنت رب العالمين قال استسقاك عبدي فلان فلم تسقه أما إنك لو سقيته وجدت ذلك عند
Abu Huraiyrah (R.A) states, “The Messenger of Allah,  said, ‘Allah, the Mighty and Exalted, will say on the Day of Rising, ‘Son of Adam, I was ill and you did not visit Me.’ The man will say, ‘O Lord, how could I visit You when You are the Lord of the worlds?’ He will say, ‘Do you not know that my slave so-and-so was ill and you did not visit him? Do you not know that if you had visited him, you would have found me with him? O son of Adam, I asked you for food and you did not feed me?’ He will say, ‘O Lord, how could I feed you when you are the Lord of the worlds?’ He will say, ‘Do you not know that my slave so-and-so asked you for food and you did not feed him? Do you not know that if you had fed him, you would have found that with Me. O son of Adam, I asked you for water and you did not give it to Me.’ He will say, ‘O Lord, how could I give You water when You are the Lord of the worlds?’ He will say, ‘My slave so-and-so asked you for water and you did not give it to him. Do you not know that if you had given him water, you would have found you would have found me with him”

Finally, it is the responsibility of every Muslim to reflect upon these events and take a lesson, also ask forgiveness for all shortcomings from Allah, be thankful to Him and recognize all the blessings which He has favored us with and express this gratitude by utilizing these blessings in compliance with the directives of Allah and not taking them for granted or being wasteful or extravagant.
May Allah protect us from every form of tragedy and assist those who have been affected and alleviate their sufferings and may we become those who are truly grateful to Allah for all His favors and blessings

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Mar23

The Ideal Muslim Husband: A Review

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Marriage

The Ideal Muslim Husband: A Review

He must be a practical muslim all round and taking the quran and the sunnah as his source of regulation

By Ibrahim BowersAn informative new video by Sound Vision entitled “The Ideal Muslim Husband” was produced to discuss what Islam has to say about the characteristics of the ideal Muslim husband and his role, responsibilities, and rights in marriage.

Most Muslim men would like to be ideal husbands. And most Muslim women would, no doubt, like to be married to one. But, for some reason, the men are not ideal husbands, and the women will almost surely admit that they didn’t marry one. So, why the discrepancy between our sincere aspirations and reality? Is it an inability on the part of the man, an impossible goal; or is it perhaps that we do not even know what an ideal Muslim husband is?

Wrong Concept of an Ideal Husband

A look at the matrimonial section of an Islamic magazine will quickly demonstrate that many Muslim men and women do not know what an ideal Muslim husband is. Muslim men looking for wives advertise themselves as doctors, engineers, and financially secure. Muslim women appear to be on the lookout for an established professional or more likely a handsome MD. Rarely do Muslim men and women even mention character, religious convictions, and attitudes as a priority. At most, they might be mentioned as a sidebar. It seems that many of us believe that a man is an ideal Muslim husband if he is handsome, makes a lot of money, and comes from an influential family. And the divorce rate among Muslims continues to rise.

Standard of Judging an Ideal Husband

As Muslims, we must base our judgment on what makes an ideal Muslim husband on the guidance of Allah () and the example of Prophet Muhammad (SAWS), not on the standards of a TV sitcom, the culture in which we were born, or our own materialistic mentality.

Participants on this Video

Using examples from the life of Prophet Muhammad (SAWS), the words of the Holy Quran, and personal experience, a panel of Muslim men and women — Dr. Abdullah Hakim Quick, Dr. Jamal Badawi, Abdallah Idris Ali, Dr. Ingrid Mattison, Khadija Haffagee, Mariam Bhabha, and Abdul Malik Mujahid — talk about the qualities of a Muslim husband and the Muslim family.

Main Contents of this Video

They discuss such matters as a husband taking advice from his wife, communication within the family, the husband’s helping the wife in the house, consultation (Shura) within the family, being a good example for the children, overlooking bad qualities in one’s wife and focusing on her good qualities, and sharing the responsibility of raising the children.

First Characteristic of an
Un-Ideal Husband: Hot Temper

A major problem in some Muslim marriages unfortunately is the husband’s hot temper and harsh behavior. Some even go so far as to abuse their wives. Dr. Quick gives a word of warning to these men who often come from cultures that teach them to be tough and macho. He says that there should be no violence between husband and wife and that Muslim men should not be the kind of tyrannical fathers whose children run away and hide when their father comes home. He says that we have to separate our non-Islamic cultures from Islam. The ideal Muslim husband will base his behavior on Islam, not on his Arab, American, or Pakistani culture.

Second Characteristic of an
Un-Ideal Husband: Egoistic

Another major problem in Muslim marriages is the husband’s failure to consider his wife’s opinions. In fact, Abdallah Idris Ali says that the failure of the Muslim Ummah as a whole has to do with our failure in practicing the concept of Shura (consultation). People think that they are right and others are wrong, he says. We will do much better if we consider the opinions of others and let them feel that they are a part of the decision-making process. Along the same lines, Dr. Quick points out that if a woman makes a true (haqq) point, the husband should submit to it. He should in no way reject a point just because it comes from a woman. Demonstrating the huge difference between the way the Prophet (SAWS) dealt with his wives and the way Muslim men deal with their wives today, Abdallah Idris Ali tells the story of the time when Prophet Muhammad (SAWS) was sleeping under one cover with his wife Ayesha, and he asked her permission to get up to pray.

Third Characteristic of an
Un-Ideal Husband: Unhelpful

The failure to help in the house and to help with the raising of the children are well-known weaknesses of husbands. The video makes it clear that Prophet Muhammad (SAWS) helped in the house, and Abdul Malik Mujahid says that a man cannot be an ideal Muslim husband, or even close to a good husband, if he leaves the responsibility of children completely to the mother. Khadija Haffagee tells the story of a father who took a three-month-old infant to pray with him and after the prayer did the ‘tasbih” on the child’s hand. This, she said, was training by the father. Dr. Quick warns that when training our children, we should be careful not to raise sons with a double standard where they have no household responsibilities. If we do, they will likely grow up with the attitude that they don’t need to do this kind of work — that they are above it.

Prophet: An Ideal Father

As a beautiful example of a healthy father-child relationship, Abdul Malik Mujahid tells the story of how the Prophet Muhammad (SAWS) used to stand up for his daughter Fatima, kiss her, and give her his seat when she came to him. This was in an age when people preferred sons and looked down on having daughters. With this simple act, the Prophet (SAWS) showed us how to express love and affection for our children — an essential quality for an ideal Muslim husband.

An Ideal Ex-Husband

Being an ideal Muslim husband, however, goes even farther than the marriage, Dr. Quick points out. Even after a divorce, a Muslim husband must strive to be the best ex-husband. A husband shouldn’t be Mr. Kindness in marriage and then treat his wife badly in divorce, Dr. Quick says. He must divorce her in the best manner with good treatment.

Other Valuable Advises

This video goes beyond just talking about an ideal Muslim husband and deals with ways to improve the family. It attempts to prevent many marital problems by advising young people who want to get married. After informing them about what makes an ideal Muslim husband, it cautions them to be concerned about these qualities —not just the material aspects — when considering a prospective spouse.

In fact, what emerges from the video is that being an ideal Muslim husband has very little or nothing to do with the amount of money one has, physical beauty, or the prestige of one’s job. Rather, it has to do with one’s commitment to Allah (), one’s knowledge of and willingness to follow the guidance of Allah () and the Prophet’s example, and one’s commitment to do righteousness even in difficult situations. The ideal Muslim husband should be humble, gentle, kind, considerate, caring, loving, open to good advice, willing to cooperate with others in the family rather than dictate rules, helpful in the house, involved in raising the children, and never abusive either physically or mentally.

No doubt, this is a very tall order. Becoming an ideal Muslim husband will certainly not be easy. It will take a jihad against ‘jahiliyyah” thinking, selfishness, ego, vanity, anger, pride, and arrogance.

Bottom Line

Full of excellent advice, encouragement, and wisdom, this video should help any Muslim husband to improve. Although there are no guarantees that he will ever become an ideal Muslim husband, it will, InshaAllah, start him on the way.

Musa Mukwaya

mukwayamusa@hotmail.com

Mar11

Start of the day & Correct Hijaab

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But those who believe and work righteousness,- no burden do We place on any soul, but that which it can bear,- they will be Companions of the Garden, therein to dwell forever. And We shall remove from their hearts any lurking sense of injury;- beneath them will be rivers flowing;- and they shall say: “Praise be to Allah, who has guided us to this felicity: never could we have found guidance, had it not been for the guidance of Allah: indeed it was the truth, that the messengers of our Lord brought unto us.” And they shall hear the cry: “Behold! the garden before you! You have been made its inheritors, for your deeds of righteousness.”
The Quran 7:42-43
The harder the conflict, the more glorious the triumph.

http://www.presstv.ir/detail/168607.html

Correct Hijaab

Firstly:
(It should cover all the body apart from whatever has been exempted).
Allaah says (interpretation of the meaning):

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

This aayah clearly states that it is obligatory to cover all of a woman’s beauty and adornments and not to display any part of that before non-mahram men (“strangers”) except for whatever appears unintentionally, in which case there will be no sin on them if they hasten to cover it up.
Al-Haafiz ibn Katheer said in his Tafseer:
This means that they should not display any part of their adornment to non-mahrams, apart from that which it is impossible to conceal. Ibn Mas’ood said: such as the cloak and robe, i.e., what the women of the Arabs used to wear, an outer garment which covered whatever the woman was wearing, except for whatever appeared from beneath the outer garment. There is no sin on a woman with regard to this because it is impossible to conceal it.
Secondly
(it should not be an adornment in and of itself).
Allaah says (interpretation of the meaning):
“… and not to show off their adornment…” [al-Noor 24:31].
The general meaning of this phrase includes the outer garment, because if it is decorated it will attract men’s attention to her.
This is supported by the aayah in Soorat al-Ahzaab (interpretation of the meaning):

“And stay in your houses, and do not display yourselves like that of the times of ignorance” [al-Ahzaab 33:33].
It is also supported by the hadeeth in which the Prophet  (peace and blessings of Allaah be upon him) said: “There are three, do not ask me about them: a man who leaves the jamaaah, disobeys his leader and dies disobedient; a female or male slave who runs away then dies; and a woman whose husband is absent and left her with everything she needs, and after he left she made a wanton display of herself. Do not ask about them.”
(Narrated by al-Haakim, 1/119; Ahmad, 6/19; from the hadeeth of Faddaalah bint ‘Ubayd. Its isnaad is saheeh and it is in al-Adab al-Mufrad).
Thirdly:
(It should be thick and not transparent or “see-thru”)
- because it cannot cover properly otherwise. Transparent or see-thru clothing makes a woman more tempting and beautiful.
Concerning this the Prophet  (peace and blessings of Allaah be upon him) said: “During the last days of my ummah there will be women who are clothed but naked, with something on their heads like the humps of camels. Curse them, for they are cursed.” Another hadeeth adds: “They will not enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.”
(Narrated by Muslim from the report of Abu Hurayrah).
Ibn Abd al-Barr said: what the Prophet  (peace and blessings of Allaah be upon him) meant was women who wear clothes made of light fabric which describes and does not cover. They are clothed in name but naked in reality.
Transmitted by al-Suyooti in Tanweer al-Hawaalik, 3/103.
Fourthly:
(It should be loose, not tight so that it describes any part of the body).
The purpose of clothing is to prevent fitnah (temptation), and this can only be achieved if clothes are wide and loose. Tight clothes, even if they conceal the colour of the skin, still describe the size and shape of the body or part of it, and create a vivid image in the minds of men. The corruption or invitation to corruption that is inherent in that is quite obvious. So the clothes must be wide.
Usaamah ibn Zayd said: “The Messenger of Allaah  (peace and blessings of Allaah be upon him) gave me a thick Egyptian garment that was one of the gifts given to him by Duhyat al-Kalbi, and I gave it to my wife to wear. He said, ‘Why do I not see you wearing that Egyptian garment?’ I said, ‘I gave it to my wife to wear.’ He said, ‘Tell her to wear a gown underneath it, for I am afraid that it may describe the size of her bones.’” (Narrated by al-Diyaa’ al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, 1/442, and by Ahmad and al-Bayhaqi, with a hasan isnaad).
Fifthly:
(It should not be perfumed with bakhoor or fragrance)
There are many ahaadeeth which forbid women to wear perfume when they go out of their houses. We will quote here some of those which have saheeh isnaads:
  1. Abu Moosa al-Ash’ari said: the Messenger of Allaah  (peace and blessings of Allaah be upon him) said: “Any woman who puts on perfume then passes by people so that they can smell her fragrance, is an adulteress.”
  2. Zaynab al-Thaqafiyyah reported that the Prophet  (peace and blessings of Allaah be upon him) said: “If any one of you (women) goes out to the mosque, let her not touch any perfume.”
  3. Abu Hurayrah said: the Messenger of Allaah  (peace and blessings of Allaah be upon him) said: “Any woman who has scented herself with bakhoor (incense), let her not attend ‘Ishaa’ prayers with us.”
  4. Moosa ibn Yassaar said that a woman passed by Abu Hurayrah and her scent was overpowering. He said, “O female slave of al-Jabbaar, are you going to the mosque?” She said, “Yes,” He said, “And have you put on perfume because of that?” She said, “Yes.” He said, “Go back and wash yourself, for I heard the Messenger of Allaah  (peace and blessings of Allaah be upon him) say: ‘If a woman comes out to the mosque and her fragrance is overpowering, Allaah will not accept any prayer from her until she goes home and washes herself.’”
These ahaadeeth are general in implication. Just as the prohibition covers perfume applied to the body, it also covers perfume applied to the clothes, especially in the third hadeeth, where bakhoor (incense) is mentioned, because incense is used specifically to perfume the clothes.
The reason for this prohibition is quite clear, which is that womens fragrance may cause undue provocation of desires. The scholars also included other things under this heading of things to be avoided by women who want to go to the mosque, such as beautiful clothes, jewellery that can be seen, excessive adornments and mingling with men. See Fath al-Baari, 2/279.
Ibn Daqeeq al-Eed said:
This indicates that it is forbidden for a woman who wants to go to the mosque to wear perfume, because this causes provocation of men’s desires. This was reported by al-Manaawi in Fayd al-Qadeer, in the commentary on the first hadeeth of Abu Hurayrah quoted above.
Sixthly:
(It should not resemble the clothing of men)
It was reported in the saheeh ahaadeeth that a woman who imitates men in dress or in other ways is cursed. There follow some of the ahaadeeth that we know:
  1. Abu Hurayrah said: “The Messenger of Allaah  (peace and blessings of Allaah be upon him) cursed the man who wears women’s clothes, and the woman who wears men’s clothes.”
  2. ‘Abd-Allaah ibn ‘Amr said: I heard the Messenger of Allaah  (peace and blessings of Allaah be upon him) say: ‘They are not part of us, the women who imitate men and the men who imitate women.’”
  3. Ibn Abbaas said: “The Prophet  (peace and blessings of Allaah be upon him) cursed effeminate men and masculine women. He said, ‘Throw them out of your houses.’” He said: “The Prophet  (peace and blessings of Allaah be upon him) expelled So and so, and ‘Umar expelled So and so.” According to another version: “The Messenger of Allaah  (peace and blessings of Allaah be upon him) cursed men who imitate women and women who imitate men.”
  4. ‘Abd-Allaah ibn ‘Amr said: “The Messenger of Allaah  (peace and blessings of Allaah be upon him) said: ‘There are three who will not enter Paradise and Allaah will not even look at them on the Day of Resurrection: one who disobeys his parents, a woman who imitates men, and the duyooth (cuckold, weak man who feels no jealousy over his womenfolk).”
  5. Ibn Abi Maleekah – whose name was ‘Abd-Allaah ibn ‘Ubayd-Allaah – said: “It was said to ‘Aa’ishah (may Allaah be pleased with her), ‘What if a woman wears (men’s) sandals?’ She said: ‘The Messenger of Allaah  (peace and blessings of Allaah be upon him) cursed women who act like men.’”

These ahaadeeth clearly indicate that it is forbidden for women to imitate men and vice versa, This usually includes dress and other matters, apart from the first hadeeth quoted above, which refers to dress only.
Abu Dawood said, in Masaa’il al-Imaam Ahmad (p. 261): “I heard Ahmad being asked about a man who dresses his slave woman in a tunic. He said, ‘Do not clothe her in men’s garments, do not make her look like a man.” Abu Dawood said: “I said to Ahmad, Can he give her bachelor sandals to wear? He said, No, unless she wears them to do wudoo’. I said, What about for beauty? He said, No. I said, Can he cut her hair short? He said, No.”

Seventhly:
(It should not resemble the dress of kaafir women).

It is stated in sharee’ah that Muslims, men and women alike, should not resemble or imitate the kuffaar with regard to worship, festivals or clothing that is specific to them. This is an important Islamic principle which nowadays, unfortunately, is neglected by many Muslims, even those who care about religion and calling others to Islam. This is due either to ignorance of their religion, or because they are following their own whims and desires, or because of deviation, combined with modern customs and imitation of kaafir Europe. This was one of the causes of the Muslims’ decline and weakness, which enabled the foreigners to overwhelm and colonize them. “…Verily, Allaah will not change the condition of a people as long as they do not change their state themselves …” [al-Ra’d 13:11 – interpretation of the meaning].

If only they knew.
It should be known that there is a great deal of saheeh evidence for these important rules in the Qur’aan and Sunnah, and that the evidence in the Qur’aan is elaborated upon in the Sunnah, as is always the case.
Eighthly:
(It should not be a garment of fame and vanity).
Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah  (peace and blessings of Allaah be upon him) said: ‘Whoever wears a garment of fame and vanity in this world, Allaah will clothe him in a garment of humiliation on the Day of Resurrection, then He will cause Fire to flame up around him.’”
(Hijaab al-Marah al-Muslimah, p. 54-67).

And Allaah knows best.

source-http://www.islamqa.com/index.php?ref=6991&ln=eng)

Mar3

Etiquette as Taught by the Qur’an

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Etiquette as Taught by the Qur’an

 

Besides the laws revealed by Allah that were designed to govern our lives, the Qur’an has also indicated ‘Etiquette’ which we are advised to maintain in our dealings with each other on this planet.

“This Reading (Qur’an) guides to the best path, and brings good news to the believers who lead a righteous life, that they have deserved a great recompense.”
(al-Isra’ 17:9)

The below list are not LAWS, but when Allah makes a recommendation, it is always very advisable for us to ‘hear & obey’ in a guarantee that it will lead to happiness for all involved.

  1. Always Respond to a ‘Greeting’:

    “When greeted with a greeting, you shall respond with a better greeting or at least an equal one. Allah reckons all things.”
    (an-Nisa’ 4:86)

  2. Always Say ‘Good’ things:

    “Do you not see that Allah has cited the example of a good word as a good tree whose root is firmly fixed, and its branches are high in the sky. It produces its crop every season, as designed by its Lord. Allah thus cites the examples for the people, that they may take heed.”
    (Ibrahim 14:24-25)

  3. Be ‘Humble’, and speak ‘Lightly’:

    “Walk humbly and lower your voice, the ugliest voice is the donkey’s voice.”
    (Luqman 31:19)

  4. Invite to Allah with wisdom and kindness:

    “Invite to the path of your Lord with wisdom and kind enlightenment, and debate with them in the best possible manner. Your Lord knows best who has strayed from His path, and He knows best who are the guided ones.”
    (an-Nahl’ 16:125)

    “It was mercy from Allah that you became compassionate towards them. Had you been harsh and mean-hearted, they would have abandoned you. Therefore, you shall pardon them and ask forgiveness for them, and consult them. Once you make a decision, carry out your plan, and trust in Allah. Allah loves those who trust in Him.”
    (al-E-Imran 3:159)

  5. Be Kind to your parents:

    “Your Lord has decreed that you shall not worship except Him, and your parents shall be honored. As long as one or both of them live, you shall never say to them, “Uff” [the slightest gesture of annoyance], nor shall you shout at them; you shall treat them amicably. And lower for them the wings of humility, and kindness, and say, “My Lord, have mercy on them, for they have raised me from infancy.”
    (al-Isra’ 17:23-24)

  6. Suppress Anger & Forgive People:

    “who [the righteous] give to charity during the good times, as well as the bad times. They are suppressors of anger, and pardoners of the people. Allah loves the charitable.”
    (al-E-Imran 3:134)

  7. Counter Evil with Good:

    “Not equal is the good response and the bad response. You shall resort to the nicest possible response. Thus, the one who used to be your enemy, may become your best friend.”
    (Fussilat 41:34)

    “They steadfastly persevere in seeking their Lord, observe the Salat, spend from our provisions to them secretly and publicly, and counter evil with good. These have deserved the best abode.”
    (al-Ra’d 13:22)

  8. Do NOT Say ‘Bad’ things:

    “And the example of the bad word is that of a bad tree chopped at the soil level; it has no roots to keep it firm.”
    (Ibrahim 14:26)

  9. Do NOT be ‘Arrogant’ or ‘Carefree’:

    “You shall not treat the people with arrogance, nor shall you roam the earth carefree. Allah does not like the arrogant showoffs.”
    (Luqman 31:18)

  10. Do NOT engage in ‘ignorant’ talk:

    “The servants of the Almighty are those who tread the earth gently, and when the ignorant speak to them, they only utter peace.”
    (al-Furqan 25:63)

  11. Do NOT Curse the Idolaters:

    “And do not curse those who call on other than Allah, lest they blaspheme and curse Allah, out of ignorance. We have adorned the works of every group in their eyes. Ultimately, they return to their Lord, then He informs them of everything they had done.”
    (al-An’ am 6:108)

  12. Do NOT make fun of others, or call them names:

    “O you who believe, no people shall ridicule other people, for they may be better than they. Nor shall any women ridicule other women, for they may be better than they. Nor shall you mock one another, or call each other names. Evil indeed is the reversion to wickedness after attaining faith. Anyone who does not repent after this, these are the transgressors.”
    (al-Hujarat 49:11)

  13. Do NOT be suspicious, or spy on one another, or backbite:

    “O you who believe, if a wicked person brings any news to you, you shall first investigate, lest you commit injustice towards some people, out of ignorance, then become sorry and remorseful for what you have done.”
    (al-Hujarat 49:6)

    “O you who believe, you shall avoid any suspicion, for even a little bit of suspicion is sinful. You shall not spy on one another, nor shall you backbite one another; this is as abominable as eating the flesh of your dead brother. You certainly abhor this. You shall observe Allah. Allah is Redeemer, Most Merciful.”
    (al-Hujarat 49:12)

  14. Do NOT be ‘Racist’:

    “O people, We created you from the same male and female, and rendered you distinct peoples and tribes, that you may recognize one another. The best among you in the sight of Allah is the most righteous. Allah is Omniscient, Cognizant.”
    (al-Hujarat 49:13)

Feb26

Ruling on the adhaan (call to prayer)

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Ruling on the adhaan (call to prayer)

Q: Is the giving of the azan a necesssity?we college students do not have a mosque near our dorm and so pray in a mussala،now do we have to give the azan b4 the prayer،we do hear the sound coming from distant mosques.

A: Praise be to Allaah.

Firstly:
Adhaan in Arabic means proclaiming or announcing. Allaah says (interpretation of the meaning):
“And proclaim [adhdhin] to mankind the Hajj (pilgrimage)” [al-Hajj 22:27].
{وَأَذِّن فِي النَّاسِ بِالْحَجِّ}, Transliteration: Wa ‘Adhdhin Fī An-Nāsi Bil-Ĥajji

In sharee’ah terminology it means: worshipping Allaah by announcing the time of the obligatory prayer, using phrases that have been narrated from the Prophet (peace and blessings of Allaah be upon him), in a specific manner.

Secondly:
The fuqaha’ are agreed that the adhaan is one of the unique features and manifest symbols of Islam, but they differ as to the rulings on it. Some say that it is fard kifaayah (a communal obligation); this is the view of Imam Ahmad and was the view favoured by Shaykh al-Islam Ibn Taymiyah; among contemporary scholars it is the view of Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).

And some said that it is Sunnah mu’akkadah.

The correct view is that it is fard kifaayah; if someone who is competent does it, the rest are absolved of sin.

The evidence for that comes from the Sunnah.

It was narrated that Maalik ibn al-Huwayrith said: we came to the Messenger of Allaah (peace and blessings of Allaah be upon him) when we were young men close in age, and we stayed with him for twenty days. The Messenger of Allaah (peace and blessings of Allaah be upon him) was merciful and kind; he thought that we were missing our families so he asked us about our families whom we had left behind, then he said, «Go back to your families, and stay with them; teach them and instruct them. When the time for prayer comes, let one of you give the call to prayer and let the oldest of you lead you in prayer» [Narrated by al-Bukhaari, 602; Muslim, 674].

According to a report narrated by al-Bukhaari, 604: «When you both go out, give the call to prayer (adhaan), then the call immediately before the prayer (iqaamah), then let the older of you lead you in prayer».

According to a report narrated by al-Tirmidhi (205) and al-Nasaa’i (634): It was narrated that Maalik ibn al-Huwayrith said: I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) with a cousin of mine, and he said, «When you travel, give the call to prayer (adhaan), then the call immediately before the prayer (iqaamah), then let the older of you lead you in prayer» [Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1/230].

This hadeeth indicates that the adhaan is a communal obligation, because the Prophet (peace and blessings of Allaah be upon him) enjoined that only one person should give the call to prayer for a group; he did not tell the whole group to give the call to prayer (See Tawdeeh al-Ahkaam, 1/424).

Al-Nawawi said:
“This indicates that giving the call to prayer and praying in congregation are prescribed for travelers. It also shows that it is encouraged always to give the call to prayer, whether one is travelling or not” (Sharh Muslim, 5/175).

The scholars of the Standing Committee said:
“The adhaan is fard kifaayah (a communal obligation) in a town, and the same applies to the iqaamah. If a person starts to pray without the adhaan or iqaamah, whether out of forgetfulness or ignorance, or for some other reason, the prayer is still valid” (Fataawa al-Lajnah al-Daa’imah, 6/54).

Shaykh Ibn ‘Uthaymeen said:
“The evidence for them – i.e., the adhaan and iqaamah – being obligatory is the command of the Prophet (peace and blessings of Allaah be upon him) in a number of ahaadeeth, and the fact that he always did that whether he was travelling or not, and because the time of prayer cannot usually be known without it, and because it serves a purpose and because it is one of the manifest symbols of Islam” (Al-Sharh al-Mumti’, 2/38).

Based on the fact that the adhaan is fard kifaayah, if the adhaan is given in a town and the people can hear it, then the communal obligation has been discharged and there is no need to give the adhaan for every congregation. But it is better and preferable to give the adhaan even if a person is praying alone.

The Standing Committee was asked:
Is it obligatory to give the adhaan over loudspeakers in every mosque in every neighbourhood, knowing that the adhaan from one mosque can be heard by all the Muslims? Or is the adhaan from one mosque sufficient for all the mosques of the neighbourhood?

The answer was: “The adhaan is fard kifaayah, so if a muezzin gives the adhaan in one neighbourhood and all the residents can hear it, that is sufficient. But it is prescribed for the people of each mosque to give the adhaan because of the general meaning of the evidence”.

Based on this, it is preferable for you to give the adhaan, although that is not obligatory for you.

And Allaah knows best.

Musa Mukwaya

Feb26

THE IMPORTANCE OF THE FAJIR PLAYER (morning prayer)

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Muslims should know the great status of fajr in the sight of Allah. Allah (SWT) says (interpretation of the meaning) “Establish regular prayers at the sun’s decline till the darkness of the night, and the recital of the Qur’an in the fajr prayer, for the recital of the fajr is witnessed” (Al-Israa 17:78) In addition, the Prophet (PBUH) said: “Whoever prays the fajr prayer in congregation, it is as if he (or she) had prayed the whole night long.” [Muslim & Tirmidhi]. Now, to show the seriousness of missing this prayer, we present the Hadeeth of the Prophet (PBUH) “The most burdensome prayers for the hypocrites are ishaa and fajr, but if they only knew what they contain, they would come even if they had to crawl.” [Ahmad]
The practical aspect of dealing with the problem includes a number of steps which we can take in order to get used to praying fajr regularly in congregation:

  • Having a sincere intention and being determined, when going to sleep, that you will get up for fajr
  • Remembering Allaah as soon as you wake up. Allah’s Apostle (PBUH) said, “During your sleep, Satan knots three knots at the back of the head of each of you, and he breathes the following words at each knot, ‘The night is long, so keep on sleeping.’ If that person wakes up and remembers Allah, then one knot is undone. When he (or she) performs ablution (wudu) the second knot is undone. And when he (she) prays, all the knots are undone, and he (she) gets up in the morning lively and in a good mood, otherwise he (she) gets up dull and gloomy.” [Bukhary]
  • Sleeping early. According to an authentic Hadeeth, the Prophet (PBUH) used to dislike sleeping before ishaa and talking after it. The kind of talk that is discouraged in this case, as the commentators explain, is that in which there is no clear benefit. However, if it is for good reason, such as studying, speaking to a guest, or spending time with one’s family, then there is nothing wrong with it. This has no connection with the reasons for which many people stay up late nowadays, to do wrong and commit sins.
  • Family members should encourage one another, and likewise roommates sharing the same apartment.
  • If you know a friend who normally wakes up on time, ask him or her to give you a call at prayer time. I have been using this technique on and off for quite some time now, and have found it to be extremely effective.
  • If you find that you switch off the alarm clock then go back to sleep, you might want to place it a few feet from your bed. This way you will actually have to get up and walk to the clock in order to turn it off.
  • Try using an alarm clock with the snooze feature.
  • Avoid eating too much before going to bed. Overeating makes you fall into a deep, heavy sleep.
  • Finally, true devotion to Allah is the best thing to motivate a person to get up for prayer, because Allah alone controls all means of help. I ask Allah Almighty to facilitate this prayer for us, and to guide us to what pleases Him.

Reference: Parts of this article are from Problems and Solutions by Sh. Muhammad Al-Munajjid. The book in its entirety, in both Arabic and English, can be found at www.islam-qa.com.

Musa Mukwaya

mukwayamusa@hotmail.com

Feb15

Ruling on celebrating Valentine’s Day

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What is the ruling on Valentine’s Day?.

Praise be to Allaah.

Firstly: 

Valentine’s Day is a jaahili Roman festival, which continued to be celebrated until after the Romans became Christian. This festival became connected with the saint known as Valentine who was sentenced to death on 14 February 270 CE. The kuffaar still celebrate this festival, during which immorality and evil are practised widely. For more details on this celebration, please see: Celebrating Valentine’s Day. 

Secondly: 

It is not permissible for a Muslim to celebrate any of the festivals of the kuffaar, because festivals come under the heading of shar’i issues which are to be based on the sound texts. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Festivals are part of sharee’ah, clear way and rituals of which Allaah says (interpretation of the meaning): 

“To each among you, We have prescribed a law and a clear way”

[al-Maa’idah 5:48] 

“For every nation We have ordained religious ceremonies which they must follow”

[al-Hajj 22:67] 

– such as the qiblah (direction faced in prayer), prayer and fasting. There is no difference between their participating in the festival and their participating in all other rituals. Joining in fully with the festival is joining in with kufr, and joining in with some of its minor issues is joining in with some of the branches of kufr. Indeed, festivals are one of the most unique features that distinguish various religions and among their most prominent symbols, so joining in with them is joining in with the most characteristic and prominent symbols of kufr. No doubt joining in with this may lead to complete kufr.                                                 

Partially joining in, at the very least, is disobedience and sin. This was indicated by the Prophet (peace and blessings of Allaah be upon him) when he said: “Every people has its festival and this is our festival.” This is worse than joining them in wearing the zinaar (a garment that was worn only by ahl al-dhimmah) and other characteristics of theirs, for those characteristics are man-made and are not part of their religion, rather the purpose behind them is simply to distinguish between a Muslim and a kaafir. As for the festival and its rituals, this is part of the religion which is cursed along with its followers, so joining in with it is joining in with something that is a cause of incurring the wrath and punishment of Allaah. End quote from Iqtida’ al-Siraat al-Mustaqeem (1/207). 

He also said (may Allaah have mercy on him): It is not permissible for the Muslims to imitate them in anything that is uniquely a part of their festivals, whether it be food, clothing, bathing, lighting fires, refraining from a regular habit, doing acts of worship or anything else. It is not permissible to give a feast or to give gifts, or to sell anything that will help them to do that for that purpose, or to allow children and others to play games that are part of the festivals, or to wear one’s adornments. 

To conclude: the Mulsims should not do any of their rituals at the time of their festivals; rather the day of their festival should be like any other day for the Muslims. The Muslims should not do anything specific in imitation of them. End quote from Majmoo al-Fataawa (25/329). 

Al-Haafiz al-Dhahabi (may Allaah have mercy on him) said: If the Christians have a festival, and the Jews have a festival, it is only for them, so no Muslim should join them in that, just as no Muslim should join them in their religion or their direction of prayer. End quote from Tashabbuh al-Khasees bi Ahl al-Khamees, published in Majallat al-Hikmah (4/193) 

The hadeeth to which Shaykh al-Islam Ibn Taymiyah referred was narrated by al-Bukhaari (952) and Muslim (892) from ‘Aa’ishah (may Allaah be pleased with her) who said: Abu Bakr came in and there were two young girls of the Ansaar with me who were singing about what had happened to the Ansaar on the day of Bu’aath. She said: And they were not (professional) singing girls. Abu Bakr said: “Musical instruments of the shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)?!” and that was on the day of Eid. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O Abu Bakr, every people has a festival and this is our festival.” 

Abu Dawood (1134) narrated that Anas (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah, they had two days when they would play. He said: “What are these two days?” They said: “We used to play on these days during the Jaahiliyyah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has given you instead of them two days that are better than them: the day of al-Adha and the day of al-Fitr.” This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

This indicates that festivals are among the characteristics by which nations are distinguished, and it is not permissible to celebrate the festivals of the ignorant and the mushrikeen (polytheists). 

The scholars have issued fatwas stating that it is haraam to celebrate Valentine’s Day. 

1 –Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: 

In recent times the celebration of Valentine’s Day has become widespread, especially among female students. It is a Christian festival where people dress completely in red, including clothes and shoes, and they exchange red flowers. We hope that you can explain the ruling on celebrating this festival, and what your advice is to Muslims with regard to such matters; may Allaah bless you and take care of you. 

He replied: 

Celebrating Valentine’s Day is not permissible for a number of reasons.  

1-     It is an innovated festival for which there is no basis in Islam.

2-     It promotes love and infatuation.

3-     It calls for hearts to be preoccupied with foolish matters that are contrary to the way of the righteous salaf (may Allaah be pleased with them). 

It is not permissible on this day to do any of the things that are characteristic of this festival, whether that has to do with food, drinks, clothing, exchanging gifts or anything else. 

The Muslim should be proud of his religion and should not be a weak character who follows every Tom, Dick and Harry. I ask Allaah to protect the Muslims from all temptations, visible and invisible, and to protect us and guide us. 

End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (16/199) 

2 – The Standing Committee was asked: Some people celebrate Valentine’s Day on the fourteenth of February every year. They exchange gifts of red roses and wear red clothes and congratulate one another. Some bakeries make red coloured sweets and draw hearts on them, and some stores advertise products that are especially for this day. What is your opinion on the following: 

1-     Celebrating this day

2-     Buying things from the stores on this day

3-     Storekeepers who are not celebrating it selling things that may be given as gifts to people who are celebrating it? 

They replied: 

The clear evidence of the Qur’aan and Sunnah – and the consensus of the early generations of this ummah – indicates that there are only two festivals in Islam: Eid al-Fitr and Eid al-Adha. Any other festivals that have to do with a person, a group, an event or anything else are innovated festivals, which it is not permissible for Muslims to observe, approve of or express joy on those occasions, or to help others to celebrate them in any way, because that is transgressing the sacred limits of Allaah, and whoever transgresses the sacred limits of Allaah has wronged himself. If the fabricated festival is also a festival of the kuffaar, then the sin is even greater, because this is imitating them and it is a kind of taking them as close friends, and Allaah has forbidden the believers to imitate them and take them as close friends in His Holy Book. And it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Valentine’s Day comes under this heading because it is an idolatrous Christian festival, so it is not permissible for a Muslim who believes in Allaah and the Last Day to observe it or approve of it or congratulate people on it. Rather he has to ignore it and avoid it, in obedience to Allaah and His Messenger, and so as to keep away from the causes that incur the wrath and punishment of Allaah. It is also haraam for the Muslim to help people to celebrate this or any other haraam festival by supplying any kind of food or drink, or buying or selling or manufacturing or giving or advertising etc., because all of that is cooperating in sin and transgression and is disobedience towards Allaah and His Messenger (peace and blessings of Allaah be upon him). Allaah says (interpretation of the meaning): 

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2] 

The Muslim must adhere to the Book of Allaah and the Sunnah in all his affairs, especially at times of fitnah when evil is widespread. He should be smart and avoid falling into the misguidance of those who have earned Allaah’s anger and who have gone astray, and the evildoers who have no fear of Allaah and who do not have any pride in being Muslims. The Muslim must turn to Allaah and seek His guidance and remain steadfast in following it, for there is no Guide except Allaah and no one can make a person steadfast but Him. And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote. 

3 – Shaykh Ibn Jibreen (may Allaah preserve him) was asked: 

Among our young men and women it has become common to celebrate Valentine’s Day, which is named after a saint who is venerated by the Christians, who celebrate it every year on February 14, when they exchange gifts and red roses, and they wear red clothes. What is the ruling on celebrating this day and exchanging gifts? 

He replied: 

Firstly: it is not permissible to celebrate these innovated festivals, because it is an innovation for which there is no basis in Islam. It comes under the heading of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” 

Secondly: it involves imitating the kuffaar and copying them by venerating that which they venerate and respecting their festivals and rituals, and imitating them in something that is part of their religion. In the hadeeth it says: “Whoever imitates a people is one of them.” 

Thirdly: it results in evils and haraam things such as wasting time, singing, music, extravagance, unveiling, wanton display, men mixing with women, women appearing before men other than their mahrams, and other haraam things, or things that are a means that leads to immorality. That cannot be excused by the claim that this is a kind of entertainment and fun. The one who is sincere towards himself should keep away from sin and the means that lead to it. 

And he said: 

Based on this, it is not permissible to sell these gifts and roses, if it is known that the purchaser celebrates these festivals or will give these things as gifts on those days, so that the seller will not be a partner of the one who does those innovations. And Allaah knows best. End quote. 

And Allaah knows best.

 Umar Yusif

umyusif@mtn.com.gh

 

Feb15

The Muslim Attitude Towards Valentine Day

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The Muslim’s attitude towards this holiday should be clear: 

1- He should not celebrate it, or join others in their celebrations of it, or attend their celebrations because it is forbidden to celebrate the festivals of non-Muslims. 

Ath-Thahabi   said: “If the Christians have a festival and the Jews have a festival, which is peculiar to them, then the Muslim should not join them in that, just as he does not join them in their religion or their direction of prayer.”

This is so because the basic principles of the pious predecessors [As-Salaf As-Saalih] was Al-walaa’ wal-baraa’ (loyalty and friendship vs. disavowal and enmity), therefore, it is obligatory for every Muslim to follow this principle. He should love the Muslims and should not follow the non-Muslims; rather, he must be different from them. By doing so, he achieves immeasurable benefits, just as imitating them causes greater harm. 
In addition to this, when the Muslims imitate non-Muslims, this makes the latter happy and fills their hearts with joy. If any Muslim girl celebrates this holiday because she sees Margaret or Hilary or whoever does so, then this undoubtedly reflects the fact that she is imitating them and approves of their behavior. But Allaah Says (what means): “O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you – then indeed, he is [one] of them. Indeed, Allaah guides not the wrongdoing people.” [Quran 5:51] “Guide us to the Straight Way, The way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray” [ Quran 1:6-7], to ask Allaah for guidance to the Straight Path of the believers and to keep him away from the path of those who have earned His anger and of those who went astray, and then deliberately follows their path and imitates them?  Among the things that have been seen among the Muslims on this holiday: 

 

One of the bad effects of imitating them is that this increases their number, as this makes it look as if they have more supporters and followers. How can it be appropriate for a Muslim who recites in every Rak’ah (prayer unit) Allaah’s words (which mean): 

Statistics indicate that Valentine’s Day is second only to Christmas in popularity. So it is clear that the Feast of Love is one of the festivals of non-Muslims and that it is second only to the festival of Christmas. So it is not permissible for Muslims to participate in such celebrations, because we are commanded to differ from them in their religion, customs and other things that exclusively belong to them, as is stated in the Quran, Sunnah (Prophet’s tradition) and scholarly consensus. 

2- He should not help the non-Muslims in their celebrations because it is one of the rituals of disbelief. Helping them and approving of what they do is helping them to manifest disbelief and make it prevail, and approving of it. The Islamic religion does not allow a Muslim to approve of disbelief or help others to manifest it and make it prevail. 

Hence, Ibn Taymiyyah   said: “It is not permissible for the Muslims to imitate them in anything that is specifically part of their festivals, whether it is food, clothing, bathing, lighting fires, or changing a custom of daily life or worship.” 

3- He should not help any Muslims who celebrate it. Rather, it is obligatory to denounce them, because for the Muslims to celebrate the festivals of non-Muslims is an evil action which must be condemned. Ibn Taymiyah   said: “Just as we should not imitate them in their festivals, we should not help a Muslim to do that as well; rather, he should be told not to do that.” 

Based on this, it is not permissible for Muslim businessmen to deal in gifts for Valentine’s Day, whether they are particular kinds of clothes, red roses, or whatever. Similarly, it is not permissible for the one who is given a gift on this occasion to accept it, because by accepting it, he is showing approval of this holiday. 

One Daa’iyah (caller to Islam) said: we went to a flower shop in one of the Muslim countries and we were shocked to find it completely prepared for this occasion, with red carpets at the entrance, red placards and red decorations. We were met by one of the people who worked there, and we asked him why they had done so much to decorate the place for this occasion. 

He said that these preparations had begun early, and that there had been so many orders… Then he told us that he had been amazed by that, because he was a new Muslim who had left Christianity. He had known about that before he became Muslim, so how come his customers were Muslims and not Christians? 

Other shops ran out of red roses, which were being sold at high prices. When one of the female Du’aat entered upon the female students who were gathered in the lecture hall, she was dismayed to find them all carrying something red. One had a red rose, another had a red scarf, or a red handkerchief, or a red bag, or red socks… 

a- All the female students agreeing with their friends to tie a red ribbon on the right wrist. 

b- Wearing something red (a blouse, hair clip, shoes…). This reached such an extent last year that when we entered the classroom we found most of the students wearing it, as if it was a uniform.

c- Red balloons on which are written the words “I love you”. They usually bring these out at the end of the school day, in an area far from where the teachers can see them.

d- Writing names and hearts on their hands, or just initials.

e- Red roses are widespread on this day. 

Groups of girls entered their lecture rooms on February 14, each of them wearing something red, with red heart-shaped stickers on their faces, wearing red make-up. They started to exchange red-colored gifts and kiss one another warmly. This happened in more than one university in the Muslim world, even in an Islamic university. In other words, they were celebrating Saint Valentine’s Day. 

On that day, secondary schools (high schools) were astonished by the large numbers of female students who brought red roses of the finest quality, colored their faces with red cosmetics, wore red earrings, and started to exchange gifts and warm greetings, in celebration of this day. 

Valentine’s Day has come to a number of Arab and Muslim countries, and has even reached the heartland of Islam (the Arabian Peninsula). It has reached societies which we had thought far removed from this insanity. In Riyadh, the price of roses has risen incredibly, to an extent that a single rose costs 36 riyals (10 dollars), whereas before this day it cost 5 riyals. Gift shops and card shops compete in designing cards and gifts for this occasion, and some families hang up red roses in the windows of their homes on this day.  

In some of the Muslim countries, shopping centers and hotels have organized special celebrations for Valentine’s Day. Most of the stores and business places are covered in red. One of the finest Gulf hotels was full of balloons and dolls. Following the customs of the Feast of Love and the pagan myths, one restaurant owner put on a dramatic production with “Cupid”, the idol of love in the Roman myths, nearly naked and carrying a bow and arrow. He and his cohorts were looking to select “Mr. & Mrs. Valentine” from among the people present. 

Less expensive restaurants also celebrated this day in their own way. Some stores replaced their regular plates with heart-shaped plates, used red tablecloths and linens, and put a red rose on each table for the man to present to his beloved. 

We must oppose these things by all possible means. The responsibility rests with us all. 

4- We should not accept congratulations on Valentine’s Day, because it is not a holiday or an ‘Eed for the Muslims. If the Muslim is congratulated on this occasion, he should not return the congratulation. Ibn Al-Qayyim   said: “With regard to congratulating others with the congratulations used by the non-Muslims on such occasions, it is prohibited by scholarly consensus, such as congratulating them on the occasion of their festivals or fasts, wishing them a blessed festival, etc. 

Finally, we must explain the true nature of this holiday and other festivals of the non-Muslims to those Muslims who have been deceived by them, and explain to them that it is essential for the Muslim to be distinguished by his religion and to protect his ‘Aqeedah (belief) from anything that may damage it. This should be done towards the Ummah (Muslim nation) for the sake of Allaah and in fulfillment of the command of enjoining good and forbidding evil.



 Umar Yusif

umyusif@mtn.com.gh

Feb15

Who is Valentine’s Day for?

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By Khaled ibn Abdul-Rahman Al-Shayi’

People naturally like occasions of happiness and pleasure, whether private or public, including eids (feasts or days of celebration). For the sake of this inclination, the Shari’a came with the legitimacy of the Fitr and Adha Eids: Two valid eids in the year, and Allah has legislated in them (reasonable) spending and the showing of happiness which people need, in addition to a weekly eid which is Friday. And this is part of the mercy of Allah upon this nation of Mohammad (peace be upon him). 
If we look at the celebrations that other nations have, we will find that they have quite a number of them: one for each national occasion and season, Mother’s Day, Labor Day, a day for agriculture and so on, to the extent that there is barely a month without a specific eid.  All this is from their innovation.

Allah the Exalted has said (interpretation of the meaning) 
{But the monasticism which they invented for themselves We did not prescribe for them} (Al-Hadid 57:27) and for this reason the dates of the occasions have changed through the years according to political and social desires, and they are accompanied with more rituals, habits and types of amusement than can be listed, according to the details in specialized books.

Among the strange eids in the world today are those of the pagans and the People of the Book (Jews and Christians), connected to their gods, rabbis and monks, such as the days of St. Michael, St. Andrew, St. Valentine, etc.  These eids are accompanied with several acts including decorating homes, lighting candles, going to the church, buying certain types of candy, specific songs and so on.

After that it has become the habit of non-Muslim nations to celebrate birthdays in which people invite their friends, prepare special food, light candles according to the age of the person etc.. and some Muslims have imitated them in this innovation! 
After this introduction to the eids of the nations, it is worth mentioning that a Muslim should be confident that the most complete guidance and the best legislation is that which the Seal of the Prophets and Messengers (peace be upon him) came with.

Allah the Exalted has said (interpretation of the meaning) 
{This day have I perfected your religion for you, completed my favor upon you and have chosen for you Islam as your religion} (Al-Maida 5:3).

All the eids that the other nations have are innovation and misguidance, in addition to their disbelief in Allah. Allah the Exalted has said (interpretation of the meaning) 
{If anyone desires a religion other than Islam never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good) } (Al-Imran 3:85)

Due to the importance of this subject and the attention it should be given – I mean what has come to Muslims from the eids of disbelievers and the occasions they relate to their religion – Islam has given the matter eloquent and specific care.  Allah has described His believing servants as avoiding disbelievers in their eids: {Those who witness no falsehood} (Al-Furqan 25:72). Falsehood in this verse refers to the eids of the disbelievers.  Allah has legislated for His believing servants eids that suffice them from copying those of others: 
Abu Dawood, Nasa’i and others have authentically reported that Anas (may Allah be pleased with him) said: the Prophet (peace be upon him) came to Madinah at a time in which  people had two days in which they played.  He told them: “Allah has replaced these two with what is better: the days of Fitr and Adha.” 
Hafiz Ibn Hajjar (may Allah have mercy on him) said: “From this it is deduced that it is disliked to be happy during the pagans’ eids and to imitate them.” 
In what follows we will consider an eid that some Muslims have imitated and taken from the disbelievers, namely Valentine’s Day, which Christians have specified as the 14th of February, according to a certain creed that they have and which we will not go into the details of.

Normally we would not have considered this eid nor given it any attention, as it is one of the tens of eids that they have, but because some Muslims and Muslimahs have become affected by this, it has become necessary to inform our brothers and sisters who attempt to participate in this occasion with its specific ‘rituals’ and do not know that Valentine’s Day is deeply rooted in the Christian creed.  The latter – i.e., the Christians – differ on whether this is something they inherited or something inherited from the Romans, who had gods according to their desires: they appointed gods for love as they do with other gods for light, darkness, crops, rain, seas, rivers, and so on.

Some of the things observed by disbelievers during Valentine’s Day include their clothes, gifts, greeting cards, red roses (they use red as a symbol for a certain obscene behavior).  They also celebrate by writing phrases of love and passion on the cards that are exchanged between young men and women, purchasing red teddy bears with hearts and words of love on them which are sold at high prices as presents that symbolize love!

One of the things that has increased the spreading of these issues in some Muslim countries is what many forms of media (whether read or viewed) – and particularly satellite channels – do by advertising this behavior using various methods, to the extent that the matter is no longer evident to simple people who do not have sufficient educational sense to protect them from these twisted behaviors, and particularly male and female students in public and higher education.

According to what has been presented, we would like to confront our brothers and sisters – fellow Muslims – who participate in any of the types of celebrations mentioned, and we say: 
Today those of you who celebrate Valentine’s Day and similar do this for something within yourselves. But I think that with your instinct of the oneness of Allah, that if you knew the religious background of this celebration and what it bears of symbols of innovation, paganism, and demonstrating that there are other gods than Allah – may Allah be exalted from that – you would realize how grave your mistake is and the awfulness of the direction you have taken and how you have been effected.

Scholars have said that a Muslim should not accept any gift or food prepared for the sake of the disbelievers’ eids.  For this reason, it is incumbent upon fathers and mothers to pay attention of this in their children, and particularly if they see their daughters wearing red blouses, jackets or the like specifically on that day.  Likewise, if children ask them to buy roses or greeting cards that are specific for that day, they should tell them the truth about this issue in a religious, educational and convincing manner.

We also greatly admonish those Muslims who sell symbols of disbelievers’ celebrations, whether by importing or producing them.  For example, those who sell and provide flowers specifically on that day, and owners of stores that sell toys and wrap gifts.  These people are helping in the celebration of disbelievers’ eids, and undoubtedly they are cooperating in vice and aggression and participating in the spreading of the beliefs of the disbelievers.  However, may Allah be praised, they have a lot of other things to sell that are not used in the celebration of the disbelievers’ eids.

Another thing we should mention here is that Muslims who carry the knowledge or work for the media should play their role in protecting Islamic thoughts from their media counterparts who contempt Islam and Muslims.

We would like to conclude our topic with the fatwa of the great scholar Sh. Mohammad ibn Saleh Al-Othaymeen (may Allah have mercy upon him).  He was asked about celebrating and participating in Valentine’s Day.  His answer was: 
“Celebrating Valentine’s Day is not permitted because: 
1. it is an innovated eid that has no basis in shari’a 
2. it invites people to love and passion 
3. it invites people’s hearts to be busy with these insignificant issues that are against the path of the previous righteous people, may Allah be pleased with them.

So it is forbidden to perform any ‘eid rituals’ on this day – whether food, drinks, clothes, gifts, etc. 
A Muslim should be proud of his/her religion, and should not by an imitator who follows every caller. 
I ask Allah to protect Muslims from all temptations, both visible or hidden.” [End of the shaikh's fatwa] 
Thus it is evident “who Valentine’s Day is for”, as this day is not of the practices of Islam nor its guidance, but rather the result of the social and educational pitfalls of the disbelievers.  Any Muslim who participates in celebrating this day does so because of whims within him/herself and because of personal defeat, inadequate educational sense, and weakness of Islamic protection in those whose own selves deceived them into imitating disbelievers and mimicking them in their unworthiness and misguidance. 

May peace be upon our prophet Mohammad and his family and companions. 
 

 

Feb9

8 Things Masjids Can Do to Help Boost Social Services

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by Abdul Malik Mujahid

Every evening, my mother used to send me with prepared meals to our nearby Masjid as I was growing up in a small town in Pakistan. I always thought our Imam’s growth in probably unintended directions was a result of all this food he had to consume which almost everyone in our neighborhood was sending to the Masjid. Later on, when I was allowed to stay out in the evenings, I learned that after every sunset prayer, several volunteers set up food and drinks. Tens of people would come and sit across each other to silently to eat. These were probably the same people I saw sleeping in the Masjid after the last prayer of the day.

Most Masjids in the Muslim world are open 24 hours a day, seven days of week. They are often the first place the hungry, homeless or poor travelers turn to for help in the Muslim world.

However, the Masjid in North America has not developed this tradition. Most mosques are open only during prayer times. With the exception of one Masjid in Atlanta that proudly writes “door open 24/7 days a week,” most doors are closed to the hungry and the homeless. About ten years ago I remember failing to persuade a Masjid which respected me as an Imam to allow the usage of its excellent cooking facilities to prepare meals for a proposed mobile soup kitchen (no, it was not one of those “immigrant Masjids”. I did not bother to ask them).

The Prophet’s Masjid in Madinah was a center of not just prayers, but of all the social and human services being offered at that time for the whole society, Allah’s peace and blessings be upon the Prophet. Abu Huraira, who recorded the largest body of the sayings of the Prophet, was actually a homeless and poor Muslim who was sheltered on the Suffa of the Prophet’s Masjid, may Allah be pleased with him. Hundreds were sheltered and fed in the Masjid before they were able to take care of themselves in the city. The Prophet’s treasury would go empty most of the time because of the priority to take care of people, while the structure of the Masjid was so poor that sometimes the call to prayer would be done with the announcement that people should pray at home because the floor of the Masjid had turned into mud.

Masjids in the USA are better in many aspects than the Masjids in the cities of the old country, but not when it comes to social services. Although 84 percent of Masjids in America provide cash assistance to the needy there are usually no formal structures in place to go beyond the this charity. This can and must be changed. The Masjid is the focus of any Muslim community and in order for it to be effective, it must be more than a prayer place that is closed to the community “after hours.”

Since four-fifths of the Masjids are located in a metropolitan area, they must be aware of the extraordinary efforts made by other faith groups to offer social services to the metro communities beyond their own congregation. It is the call of Islam to serve all in need, not just Muslims.

Funding may not be the problem since only 15 percent of Masjids report financial difficulties, while half feel their financial health is good . Social services are such community-oriented programs that it is Masjids, not the national organizations, that may become the only vehicle to help Muslim Americans advance in this long overdue area of development. Although there are many smaller Masjids, in each major city in the US there are four or five of them whose annual budget may be higher than that of any national Muslim organization. The problem, therefore, is not financial. Rather, it is understanding the importance of social services and assigning some dedicated workers/leaders to learn the necessary skills of this field for the community.

Here are eight suggestions for Masjids to provide the necessary social services to the community around them. If you are a Masjid leader, these ideas are for you. If you attend a Masjid, you can initiate discussion in your mosque to move forward in this area. Bear in mind that these ideas are for larger Masjids that can undertake such initiatives on their own. Alternatively, they can partner with smaller Masjids and assist them in enhancing their social services programs.

  1. Form two committees:

The first major suggestion I have is to form two committees:

  • family services committee (marital conflict, spousal abuse, etc.) and
  • human services committee (poverty, homelessness, etc.).

Once the groundwork is done, have a Friday sermon dedicated to the importance of social services in which the Imam asks people to volunteer for the committees. Before a budget and other resources are assigned to the committee, let it study and come up with a plan of what that Masjid itself can do; things they can do in collaboration with other Masjids in the area; and things they can do together with other faith groups.

The formation of two committees instead of one will also rescue the cause of the hungry and the poor (human services committee) which we have often seen being lost to the cause of martial counseling, an area in which about 74 percent of Masjids report being informally involved in.

The formation of the committees will also help formalize what many Masjids may already be doing in an unstructured way, thereby making them much more effective and useful to the community.

  1. Partner with other faith groups

    2. No Muslim institution can, Islamically, remain isolated, living like an island oblivious to the society around it. Thank God for faith groups who supported Muslims in the aftermath of 9/11, as a result of which many Masjids came out of their isolation. Many have organized open houses etc. Some Masjids had been involved in interfaith dialog before the tragedy. Now is the time to learn how other faith groups offer social services to society.

    There is much the Muslim community can learn from the Catholic community, for instance, which has established many solid social service institutions. These have successfully met the needs of not just Catholics, but Americans of all religious backgrounds who are hungry, indigent, facing family or emotional problems, as well as other issues.

    These partnerships will bring Muslims out of their isolation in North America and be a method of bridge-building. It will also allow Muslims to gradually develop a domestic agenda that may eventually support their justified concerns regarding international issues of justice. It might also help people of other faiths to develop a feel for Muslim issues.

  2. Train Imams and others in family counseling

    3. More Muslim marriages are dissolving or in trouble than we as a community would like to admit. Couples need proper counseling and help. Many husbands and wives often turn to the Imam or the community leader affiliated with a Masjid to help solve their problems. Given the burden of responsibilities these individuals already have on them, and their lack of training in counseling, this is unfair and ineffective. However, many Muslims believe that they are more appropriate than non-Muslim professionals in this field. For instance, one Muslim facing marriage problems went to a non-Muslim marriage counselor who advised him to “date other people” to better evaluate his feelings for his wife.

    This is, of course, not a reflection on all marriage counselors in America. However, it does indicate the crying need for marital counseling and conflict resolution that is in line with Islamic values.

    Since 75 percent of Masjids do report providing some form of family counseling, Masjids must invest in providing some basic training to Imams and leaders and sponsor other Muslims to offer their services at the mosque for the community. Offering Islamic marital conflict resolution in a compassionate, private and professional manner will Insha Allah, save not just couples and families, but also the future of the Muslim community in America.

  3. Start or support halfway houses

    4. There are about two million people currently in prison in the US. About 25 percent of the world’s prison population is in this country. In 2001, the rate of incarceration of 690 inmates per 100,000 population is the highest reported one in the world. Forty-six percent of prison inmates in 1999 were African-Americans. Nearly one in seven (13.4 percent) black males aged 25 to 29 were in prison.

    Every year about 600,000 people are released from prison. Almost two-thirds of all released prisoners are likely to be rearrested within three years. The total number of people who are somehow controlled through this system is now 6.5 million. They are either incarcerated, on probation or on parole.

    There is an acute shortage of vocational, educational and substance abuse programs in and outside the prison system. Only six percent of the prison system’s budget goes towards these educational programs. Hundreds and thousands of prisoners are being released each year without any form of community correctional supervision, although studies show that community supervision combined with some form of rehabilitative program following a prisoner’s release helps reduce the chances of these individuals going back to prison.

    This is where Masjids can contribute in an extraordinary way. I don’t know on what basis, but it is said that about 30 percent of the prison population is Muslim. Most of them became Muslim while there. Of course we know that Malcom X (Malik Shabazz) and H. Rap Brown (Imam Jamil al-Amin) came to Islam through the prison system. Therefore, the Masjids’ interest in this area is not only of benefit to humanity, but to the Muslim community as well.

    Muslims have already done half of the work. There are Muslim chaplains in the prison system, Friday prayers there, a few correspondence programs, etc. The prison community has become a place where Muslim inmates find not only knowledge about Islam, but brotherhood as well, which is essential for individual security in the prison system.

    However, once they leave prison, these Muslims usually lose this support structure and are often left to fend for themselves. They still need help securing a job, finding a place to live, etc. There are hardly any Muslim halfway houses in America, which is why they end up turning to non-Muslim institutions which offer these services. As a result, a number of them leave Islam along the way. Prof. Ilyas Ba Yunus finds that a majority of those 70 percent of new Muslims who leave Islam in a few years are from this category who do not find the Muslim brotherhood in society which they had while in prison.

    Can your Masjid work with other ones to establish a halfway house for former inmates, where they can be assisted in transition to a real job, some training and emotional support? If these halfway houses are open for people of all faiths, it can even get support from different government agencies. Some people are actually doing it for business. If your Masjid cannot do it and you do not have other Masjids in your area to coordinate the work with them, maybe you can still consider donating some of your Zakat to a halfway house which is working on helping people stand on their feet.

    Most of the priority categories recommended by the Quran apply to this category of people, whether it is Fuqara, Ibn Assabeel, Muallifat al qoloob, or helping prisoners and freeing the people.

  4. Battered women’s shelter

    5. The FBI estimates a woman is battered in the United States every 15 seconds. Sixty percent of battered women are beaten while pregnant, often on the stomach. Each year about one million women become victims of violence at the hands of an intimate—a husband, ex-husband, boyfriend, or ex-boyfriend. One quarter of all U.S. households with children are headed by women alone.

    Domestic violence has plagued Muslim homes for years. Only recently have some efforts been made by Imams and community leaders to address this problem. To our knowledge there is no shelter being run for Muslim women in America. In Chicago, a shelter run by Hindus has more Muslim women clients than non-Muslim. According to research by Prof. Ilyas Ba Yunus, the second largest group which he noted among the 70 percent of new Muslims who leave Islam in a few years belong to those leaving after a marital problem with a Muslim spouse.

    The need for battered women’s shelters remains high because most women and children who are victims of domestic violence usually have no place to go to escape danger. While some may find supportive family and friends to stay with while domestic violence in their home is being addressed, many, many others have nowhere to turn to. This is why they often end up going to non-Muslim women’s shelters. While these offer some respite from the violence, they also pose challenges for Muslim families.

    It is imperative that Masjids establish women’s shelters. In fact, many Muslim women have often turned to the Masjid for help in this regard, only to be turned away or told by the Imam to “be patient” and tolerate the violence endangering them and their children. The Masjid can offer shelter and safety. In addition, it is likely that the husband perpetrating the abuse will accept advice and intervention from fellow Muslims over non-Muslim social workers and agencies. This makes the Masjid an ideal institution in which or through which to establish a battered women’s shelter.

    A shelter can be based in a rented house with a few bedrooms. Your Masjid can start one on its own or have a few Masjids start one together. You can sponsor internships for Muslim women in women’s shelters to gain an understanding before you start one on your own.

  5. New Muslim support group

    6. Often times, the reason new Muslims leave Islam is due to a lack of support from the Muslim community in the face of the challenges they face after conversion.

    Masjids can help by establishing support groups for new Muslims. These would not only teach new Muslims the basics of the faith, but they would also help them deal with issues like non-Muslim relatives, discrimination and other problems converts face. In addition, they would become like their “family”, since many converts must deal with parents and siblings who are hostile to Islam or outright reject them for becoming Muslims. Without such a support system in place, it is highly likely converts will slip back and leave Islam.

    The best people to start a new Muslim support group are some “old” new Muslims themselves since they have gone through a transition and learned about the challenges from a unique perspective. Masjids should allocate a budget for this purpose.

  6. How to open and sustain a free clinic

    7. Offering free medical care to Muslims and non-Muslims in the local community is an excellent way for Masjids to fulfill the obligation of social service. Given that medical care is not only expensive, but sadly, that a number of Americans don’t even have health insurance to cover the costs of treatment or tests, a free medical clinic is an ideal social service project.

    The Masjid can organize Muslim doctors and other health professionals to use their locale as a place to hold a free clinic on a frequent or permanent basis. The free clinic will require not only plenty of planning, but also the funds for liability insurance, equipment, publicity, etc. However, there is help available. Masjids can contact other organizations, Muslim or non-Muslim, which have already such a system in place to seek advice on funding and establishing this project.

  7. Deposit boxes for food and old clothing:

Although old clothing can be difficult to process, clothing drives are something people love to participate in. So get them involved. Masjids need to place deposit boxes where clean and usable clothing can be collected. Most churches, for example, sell these clothes and use the cash for other priorities. These boxes can also become a regular reminder of our obligation to the poor.

Conclusion:

Organized social services are a new territory for Muslims in America, although we have a strong history in this field. Whether you are a volunteer in a Masjid or a leader of your Islamic center, if you do take steps in this direction, you are a pioneer. Please document each step and each experience in this direction and share them with other Muslims across America. You can send it for publication to any of the Muslim newspapers and magazines. You can also send it to us for web publishing. May Allah be with you.

Ahmed Wetaka
P.O BOX 2488
Mbale- Uganda
Mobile +256 772 609736

Feb7

How To Give Da’wah To Those Who Love The Dunya

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 “…The smart one does not command people to abandon the dunya, because this is impossible for them. Rather, he has them abandon sins while they are established in their dunya. This is because abandoning the dunya is an optional virtue while abandoning sins is an obligation. So, how can he command them with something optional while they have not even fulfilled what is obligatory?

If it is difficult for them to abandon sins, he should then strive to get them to love Allah by reminding them of His signs, blessings, Kindness, perfection, and Loftiness. This is because the hearts are naturally designed to love Him, and if they become attached to loving Him, it then becomes extremely easy to abandon sins and to detach oneself from them.

Yahya bin Mu’adh said: “The intelligent one seeking the dunya is better than the ignorant one abandoning it.”

The smart one calls the people to Allah from their dunya, and this makes it easier for them to respond to him. The zahid calls them to Allah by way of abandoning the dunya, and this makes it hard for them to respond, since it is very hard to pull someone away from the breast that he has developed his mind while suckling on…”

[al-Fawa'id; p. 233-234]

AbdulRahim Mbabazi

Feb6

Matters Which Nullify Your Islam (PLEASE BE MINDFUL OF THEM)

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First
Associating partners with Allah (Shirk). Allah, the Most High, says, Truly, if anyone associates partners with Allah, Allah will forbid him the Garden and his abode will be the Fire; the wrongdoers will have no helpers.
Calling upon the dead, asking their help, or offering them gifts or sacrifices are all forms of Shirk.

The Second
Setting up intermediaries (amulets, charms, horoscopes, tarot cards) between oneself and Allah, making supplication to them, asking their intercession with Allah, and placing one’s trust in them is unbelief (kufr).

The Third
Anyone who does not consider polytheists (mushrikeen) to be unbelievers, or who has doubts concerning their unbelief, or considers their way to be correct, is himself an unbeliever (kafir).

The Fourth
Anyone who believes any guidance other than the Prophet’s guidance to be more perfect, or a decision other than the Prophet’s decision to be better, is an unbeliever. This applies to those who prefer the rule of Evil (Taghout) to the Prophet’s rule. Some examples of this are:

(a) To believe that systems and laws made by human beings are better than the Shari’ah of Islam; for example, that the Islamic system is not suitable for the twentieth century, that Islam is the cause of the backwardness of Muslims, or that Islam is a relationship between Allah and the Muslim and should not interfere in other aspects of life.

(b) To say that enforcing the punishments prescribed by Allah, such as cutting off the hand of a thief or stoning an adulterer is not suitable in this day and age.

(c) To believe that it is permissible to give a rule from that which Allah did not reveal in Islamic transactions or matters of law, punishments or other affairs. Although one may not believe such rulings to be superior to the Shari’ah he in effect affirms such a stand by declaring a thing which Allah has totally prohibited, such as adultery, drinking alcohol or usury, to be permissible. According to the consensus of Muslims, one who declares such things to be permissible is an unbeliever (kafir).
The Fifth
Anyone who hates any part of what the Messenger of Allah (peace be on him) has declared to be lawful has nullified his Islam, even though he may act in accordance with it. Allah the Most High, says: Because they disliked what Allah has revealed. their deeds are brought to nothing.

The Sixth
Anyone who ridicules any aspect of the religion of the Messenger of Allah (peace be on him), or any of its rewards or punishments, becomes an unbeliever. Allah. the Most High, says: Say: Do you ridicule Allah, His revelations and His Messenger? Make no excuse; you have disbelieved after your (profession of) faith.

The Seventh
The practice of magic included in this is causing a rift between a husband and wife by turning his love for her into hatred, or tempting a person to do things he dislikes by using black arts. One who engages in such a thing or is pleased with it is outside the pale of Islam. Allah the Most High, says, The two (angels, Harut and Marut) did not teach anyone (magic) without warning them, ‘indeed, we are a trial; then do not disbelieve.‘

The Eighth
Supporting and aiding polytheists against the Muslims. Allah the Most High, says: The one from among you who supports them belongs to them. Truly, Allah does not guide the people who do wrong.

The Ninth
Anyone who believes that some people are permitted to deviate from the Shari’ah of Muhammad (peace be on him) is an unbeliever by the word of Allah, the Most High: If anyone seeks a religion other than al-Islam it will not be accepted from him, and in the Hereafter he will be among the losers.

The Tenth
To turn completely away from the religion of Allah, neither learning its precepts nor acting upon it. Allah the Most High, says: Who does greater wrong than the one who is reminded of the revelations of his Lord and turns away from them. Truly, We shall recompense the guilty, and He also says: But those who disbelieve turn away from that about which they are warned.

N.B: It makes no difference whether such violations are committed as a joke, in seriousness or out of fear, except when they are done under compulsion. We seek refuge in Allah from such deeds as entail His wrath and severe punishment

Abdul -Rahim Mbabazi

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