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Wednesday, September 26, 2012
A married Christian woman wants to become Muslim and marry a Muslim man
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Im christian and married but has been separated for10 years without
legal procedures.I was planning of turning to Islam? can i marry a
Muslim man after I converted to Muslim even though my first marriage
is not annulled?
Praise be to Allah.
Firstly:
We ask Allah to bless you and enable you to enter His religion, and we
hope that that will be in the near future.
Secondly:
If a woman becomes Muslim and her husband does not become Muslim until
her 'iddah (waiting period following divorce or separation) is over,
thenit is her choice. If she wants she may marry someone else or if
she wants she may wait in thehope that he may become Muslim one day.
Ibn al-Qayyim (may Allah have mercy on him) said: What is indicated by
the ruling of the Prophet (blessings and peace of Allah be upon him)
is that the marriage contract is put on hold; if he becomesMuslim
before the end of her 'iddah, then she is his wife, but once her
'iddah ends, she may marry whoever she wants, or if she likes she may
wait for him, and if he becomes Muslim then she is still his wife,
with no need for a new marriage contract.
End quote from Zaad al-Ma'aad fi Hadi Khayr al-'Ibaad, 5/137
For more information please see the answer to question no. 21690
Based on that, if you have become Muslim and your 'iddah has ended,
and your husband has not become Muslim, in this case it is permissible
for you to marry a Muslim man and it is not stipulated that you
shouldget a divorce from the firsthusband, because the marriage was
annulled when you became Muslim.
Imam ash-Shaafa'i (may Allah have mercy on him) said: If one of the
spouses became Muslim before theother, and the husband had already
consummatedthe marriage with the wife, it is not permissible for the
husband to have intercourse with the wife, and the marriage is
suspended until the end ofthe 'iddah. If the partner who had not yet
become Muslim does become Muslim before the end of the 'iddah, then
the marriage is still valid. But if he does not become Muslim before
the end of the 'iddah, then the marriage is ended, and it is an
annulment without adivorce, and the woman may marry whoever she wishes
from that point.
End quote from al-Umm, 5/49
The length of the 'iddah inthis case starts from the time when the
wife became Muslim and it lastsfor three menstrual cycles if she
menstruates, three months if she has passed menopause, and until she
gives birth if she is pregnant.
And Allah knows best.
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Friday Prayers ~ Ruling on not going to Jumu’ah
back up the answer with ahadith.
Praise be to Allaah.
If a person for whom Jumu'ah is obligatory doesnot attend and does not
have a valid excuse, this is a major sin. Whoever doesnot attend three
Jumu'ahs (in a row) out of negligence has a seal placed over his heart
and is regarded as one of the ghaafileen (negligent, heedless). Muslim
narratedin his Saheeh from Abu Hurayrah and Ibn 'Umar (may Allaah be
pleased with them both), that theyheard the Prophet (peace and
blessings of Allaah be upon them) say from his minbar: "People should
definitely stop neglecting Jumu'ah, or else Allaah willmost certainly
seal their hearts and they will most certainly be among the
ghaafileen."
According to another hadeeth: "Whoever neglects three jumu'ahs (in a
row) out of negligence will have a sealplaced upon his heart." This is
a spiritual punishment, which is more severe that a physical
punishment such as imprisonment or flogging. The Muslim ruler should
punish those who fail to attend Jumu'ah prayers with no excuse, as a
deterrent. Let each Muslim fear Allaah and notmiss performing one of
the obligatory duties enjoined by Him, lest he expose himself to the
punishment of Allaah; let him adhere to that which Allaah has made
obligatory so that he may earn the reward of Allaah. And Allaah
bestows His Bounty upon whomsoeverHe wills.
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Friday Prayers ~ Establishing another jamaa’ah in the mosque
finished, so they pray in a second jamaa'ah with a different imam.
Praise be to Allaah.
This is the issue of establishing a second jamaa'ah in the mosque. The
Standing Committee (7/309) was asked about the ruling on establishing
a second jamaa'ah in the mosque and replied:
Whoever comes to the mosque and finds that thejamaa'ah has prayed with
the regular imam or another imam, should pray in jamaa'ah with others
like him who also missed the (first) jamaa'ah,or some of those who
have already prayed should do him the favour of praying with him,
because of the hadeeth narrated by Ahmad in his Musnad, and by Abu
Dawood in his Sunan, fromAbu Sa'eed al-Khudri (may Allaah be pleased
with him) who said that the Messenger of Allaah (peaceand blessings of
Allaah be upon him) saw a man praying by himself and said, "Won't
someone do this man a favour and pray with him?" So a man got up and
prayed with him. Al-Tirmidhi also narrated this from Abu Sa'eed
al-Khudri (may Allaah be pleased with him), but he said, "So a man
came and prayed with him."
Al-Tirmidhi said: (it is) a hasan hadeeth. It was alsonarrated and
classed as saheeh by al-Haakim, and al-Dhahabi agreed with him. It was
also narrated by Ibn Hazm in al-Muhalla,and he indicated that it is
saheeh.
Abu 'Eesa al-Tirmidhi said: This is the view of more than one of the
Sahaabah and Taabi'een. They said: there is nothing wrong with people
praying in congregation in a mosque in which a congregational prayer
has already been offered. This was also the view of Ahmad and Ishaaq.
Others said that they should pray individually. This was the view of
Sufyaan, Ibn al-Mubaarak, Maalik and al-Shaafa'i. End quote.
They and those who agreed with them regarded it as makrooh because
they feared division and the generation of enmity, and that those who
follow their whims and desires might take that as an excuse for coming
late for prayers in congregation, so that they could pray in another
jamaa'ah behind an imam who agreed withtheir deviant ways and
innovations. So they blocked the way that leads to division and put an
end to the aims of those who follow their evil whims and desires, by
saying that no one should offer an obligatory prayer in congregation
in a mosque when the prayer has already been offered in jamaa'ah with
a regular imam or any other imam.
The first opinion is the onewhich is correct, because of what we have
said above about the general meaning of the verse (interpretation of
the meaning):
"So keep your duty to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16]
And the words of the Prophet (peace and blessings of Allaah be upon
him): "When I command you to do a thing, do as much of it as you can."
Undoubtedly praying in congregation is part of fearing Allaah (taqwa)
andis one of the things enjoined by sharee'ah, so we should strive to
do it as much as we can.
It is not right to contradicta sound narration with theopinions of
some scholars who based their view repeating the jamaa'ah in the
mosque as makrooh on their own rational thinking. Rather we should do
that which is indicated by the saheeh reports. If it is known that a
person or a group delays(joining the jamaa'ah) because of negligence,
anddoes that repeatedly, or it is known from their behaviour or their
affiliation with a different group that they are delaying in order to
pray with others like them, they should be rebuked and they should be
disciplined in whatever manner seems fit to those who are in charge,
as a deterrent to them and others like them who follow their whims and
desires. Thus the way to division will be barred andthe aims of those
who follow their whims and desires will be thwarted whilst also
following the evidence which says that those who missed the
firstjamaa'ah should pray in another jamaa'ah.
And Allaah is the Source ofstrength. May Allaah send blessings and
peace upon our Prophet Muhammad and upon his family and companions.
Al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta' (Standing
Committee for Academic Research and Issuing Fatwas).
This is with regard to the five daily prayers. With regard to Jumu'ah
(Friday) prayer, it should not be repeated, rather it ends with the
imam's salaam. Whoever misses Jumu'ah prayer should pray Zuhr instead,
whether on his own or with a jamaa'ah.
The above is with regard to the ruling. With regard to sin, if the
person's delaywas for a legitimate shar'i excuse, then there is no sin
on him, but if there was no excuse then it is a sin.
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1. The Hidden Blessings of Illness and Hardship
I'm glad and grateful that I am ill right now,and that times are hard.
Does that sound crazy?
Aisha (may Allah be pleased with her) reported that the Messenger of
Allah(pbuh) said, "For any adversity a Muslim suffers, Allah erases
someof his sins, even though it may be no more than athorn pricking
him." (Related by Al-Bukhari).
Another version of this Hadith is also related by Al-Bukhari on the
authorityof two of the Prophet's (pbuh) companions, namely, Abu Saeed
Al-Khudri and Abu Hurairahwho quote him as saying: "Whatever befalls a
Muslim of exhaustion, illness, worry, grief, nuisance or trouble,
eventhough it may be no more than a prick of a thorn, earns him
forgiveness by Allah of some of his sins."
My father recently suffered a fall and broke his leg badly, and is now
in a rehab center. In my personal life, two moves and one divorce in
the last five years have made it hard to retain friendships, and I
find myself feeling isolated. I've been through some painful personal
experiences. And these are hard times economically aswell. So there's
a lot of stress in the household.
I do my best to love my daughter more than ever, to play with her, hug
and kiss her, and always remind her of Allah's barakah. I try to make
her world full of happiness, learning, and talks about Allah. I try to
never let her see me sweat, as they say. But once she's sound asleep
in bed, I feel the weight of responsibility on my shoulders like a
sack of stones.
So if by patiently enduring this illness and these hard times in
general, I will earnAllah's forgiveness for my sins, and maybe will be
blessed in ways that I do not see, then I am grateful.
One more hadith: Jabir ibn Abdullah narrated that Allah's Messenger
salallahu alayhi wasallam said, "On the Day of Resurrection, when
people who have suffered affliction are given their reward, thosewho
are healthy will wish their skins had beencut to pieces with scissors
when they were in the world." (Al-Tirmidhi,1570)
In other words, when people see how much reward is given to those who
suffered in life, they will wish that they had suffered terribly, in
the worst possible ways, so that it might become a cause of
forgiveness for them in the Hereafter.
SubhanAllah, whatever pain we suffer in this life is not in vain. It
is not wasted. We may cry and wince and groan over small pains, but
Allah sees our suffering and will compensate us more than we can
imagine, as long as we are patient and keep faith in Him. Allah the
Most High has a plan for us, and He is the best of planners. We must
have faith in Him and His plan for us.
Seeing the Good
Also, let us not be blind to the good things that have happened. I
think this is very important. All too often we get caught up in our
losses and dismiss some of Allah's quiet gifts and blessings that have
budded and opened up when we were hardly looking.
For example, I have alwaysthought of myself as a writer at heart and
have been happiest when I was pursuing that calling. WhenI was single
I was obsessive about it. Even after a long day at work I would sit
down in front of the computer in my little San Francisco loft, and
write. After I got married and the responsibilities of family life
fell on my shoulders I neglected my writing. Lately, however, I find
myself writing daily and expressing ideas that have been growing in my
heart for decades. The words flow as if they have been bottled under
pressure, waiting for release. What a blessing!
In my teens I studied martial arts for some years.Life carried me in
different directions and I stopped practicing but I still thought of
myself as a martial artist, and kept meaning to get back into it.
Finally in my late thirtiesI realized that my dream was passing me by.
I got back into it and made a do-or-die commitment. Since then, with
the moves from the Bay Area to Panama City to El Valle to Fresno, it's
been a struggle to find teachers and training partners, but I have
persisted, in some cases creating my own training group out of
scratch. For the last year and a half, partly as a way of dealing with
loneliness and stress, I plunged myself into an intensive study of the
arts.
Now I suddenly find myselfentering this phase when my understanding of
the arts is expanding like a tidal wave. I seem to have moved beyond
rote memorization of techniques and I am able to spontaneously create
combinations and visualizenew possibilities. My balance is solid, my
form is good. Basically, I have grasped the underlying principles of
the arts and have moved beyond the 1-2-3 stage. I can finally call
myself a martial artist.
:->
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AL-ASMA-UL-HUSNA (THE BEAUTIFUL NAMES OF GOD)
The most beautiful names belong to God, so call on Him thereby. (7:180)
Those who believe, and whose hearts find satisfaction in the
remembrance of GOD, for withoutdoubt in the remembrance of Goddo
hearts find satisfaction. (13:28)
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Are gifts for weddings and other occasions like a debt that must be given to the giver on a subsequent special occasion?
is that on certain occasions –giving birth and weddingsand so on –
women give asmall amount of money – such as five dinars – when their
comes to congratulate a relative or neighbour, and the woman who
receives the money is expected, on a subsequent happy occasion, to
visit her (the giver) and either give her the same amount of money as
she received – which means that they do not want to raise the levelof
friendship with her – or they give more – which is what usually
happens. Andit sometimes happens thatthe woman who gave the money
criticises the other woman if she does not visit her and give back the
money, and she may say that she has consumed herwealth unlawfully –
there is no power and no strength except with Allah.What is the ruling
on this interaction? Is the extra amount that I spoke of considered to
be riba? For my part, I do not give this extra amount unless the woman
is in need or is of high character. Please advise us, may Allah have
mercy on you.
Praise be to Allaah.
Firstly:
There is nothing wrong with the custom followed by people in many
countries, whereby they give gifts of money on such happy occasions,
to one who is getting married or who has just had a baby, and so on,
on the basis that the recipientwill return the favour, giving the same
amount or more, on another similar occasion. In fact this is a good
thing, because it is helping with money and supporting others on such
occasions when there is usually a need for money because of the
expenses involved.
This money, which in many countries is known as nuqoot, is a kind of
loanthat must be repaid on similar occasions, as customarily happens.
In fact if the one who gave it needs it and asks for it, it is
obligatory to give it back to him when he asks for it. Hence the one
who gave it will always remember it and will keepa record of it in his
private papers, in a separate section in his notebook that has to do
with this type of loan.
More than one of the fuqaha' have stated that the nuqoot is a loan
that must be repaid to the one who gave it, according to custom.
The Shaafa'i faqeeh Ibn Hajar al-Haytami was asked about the ruling on
nuqoot, and replied:
With regard to nuqoot, al-Azraqi and an-Najm al-Baalisi issued fatwas
stating that it is a loan, so it must be returned to the one who gave
it. Al-Balqeeni disagreed withthem. The prevalent custom dictates that
no one gives anything of this nature except with the aim that
something similar should be given back to him, if he has a similar
happy occasion. And the fact that this custom is clear and well
established supports the first view. And Allah knows best. End quote.
Al-Fataawa al-Fiqhiyyah al-Kubra, 3/265
Al-Mardaawi (a Hanbali scholar) said:
Note: al-Kamaal ad-Dameeri said in his commentary on
al-Minhaajconcerning the nuqoot which is customary at weddings:
an-Najm al-Baalisi said: It is like a debt and the one who gave it may
ask for it, and custom has nothing to do with that, because it is
notconsistent.
End quote. al-Insaaf, 8/315
The point of quoting this text is that it rules that thenuqoot is a
debt and it must be returned to the giver, even if custom is
notconsistent in this regard. But if custom is consistent and dictates
that it should be returned or may be asked for, then undoubtedly the
argument is stronger that it should be repaid and regarded as a debt.
This is the basis on which al-Haytami reached his conclusion, as
referred to above.
Shaykh 'Ulaysh al-Maaliki (may Allah have mercy on him) was asked
about a man who held a wedding, and another man gave him a sum of
money equivalent to the value of a sack of wheat, then two years later
the giver askedfor repayment. Should it be ruled that the recipient
has to give back the value of this sack of wheat to the giver?
He said in his response:
Yes, it should be ruled thatthe recipient should pay back the
equivalent of what was given to the giver, if it was stipulated or it
is customary to do so.What matters is the value on the day he gives it
back, not the day he askedfor it, as it says in al-Kharashi and
elsewhere.
Ibn al-'Attaar said: Whatever is given of a ram or similar gifts at
the time of the wedding party,it should be given back to the giver if
he asks to be rewarded later on, as is customary. It is an implicit
deal that everyone should do that on the basis that he will be given
something similar when he has a wedding …
It may be understood from the phrase "when he has a wedding" that the
giver is required to be patient until he has a wedding or similar
event. And it says something similar in al-Burzuli.
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Is faith in the heart sufficient for a person to be a Muslim?
praying, fasting or paying zakaah?.
Praise be to Allaah.
Faith in the heart is not sufficient without prayer etc. Rather it is
obligatory to believe in one's heart that Allah is One, with no
partner or associate, and that He is one's Lord and Creator, and to
devote worship to Him alone, may He be glorified and exalted. And it
is obligatory to believe in the Messenger Muhammad(blessings and peace
of Allah be upon him) and that he is truly the Messenger of Allah to
all ofthe two races (mankind and the jinn). All of this is essential,
for it is the foundation of the faith. It is also obligatory for the
accountable individual to believe in everything that Allah and His
Messenger have told us about Paradise and Hell, the Siraat (bridge
over Hell), the Balance and other things referred to in the Holy
Qur'aan and saheeh Sunnah. In addition to that, it is essential to
utter the declaration of faith (shahaadah), testifying that there is
no God but Allah and that Muhammadis the Messenger of Allah, and it is
essential to pray and to do all the other things enjoined in Islam.
Ifthe individual prays, then he has done what he is obliged to do, but
if he does not pray then he has committed an act of kufr (disbelief),
because not praying is kufr.
With regard to zakaah, fasting, Hajj and all the other obligatory
matters, if he believes that they areobligatory but he is too lazy to
do them, then he isnot a kaafir because of that; rather he is
disobedient or sinning, and his faith is weak and lacking, because
faith may increase and decrease. Faith increases when one does acts of
worship and righteous deeds, and it decreases when one commits acts of
disobedience and sin, according to Ahl as-Sunnah wa'l-Jamaa'ah.
With regard to prayer in particular, not praying is kufr according to
many scholars, even if one does not deny that it is obligatory. This
is the more correct of the two scholarly opinions. This is in contrast
to other acts ofworship such as zakaah, fasting, Hajj and so on. If he
does not do them, that is not major kufr accordingto the correct
opinion, but it detracts from and weakens faith, and it is a serious
major sin. Not giving zakaah is a serious major sin; not fasting is a
serious major sin; not performing Hajj when one is able to do so is a
seriousmajor sin – but it is not major kufr if one believes that
zakaah is a duty, fasting is a duty, Hajj is a duty for the one who is
able to do it. So long as one does not deny that these duties are
obligatory, but he is negligent concerning them, then he is not a
kaafir according to the correct opinion.
With regard to prayer, if he does not do it, then according to the
more correct scholarly opinion he is a kaafir in the sense of major
kufr –Allah forbid– even if he does not denythat it is obligatory, as
stated above. That is because the Prophet (blessings and peace of
Allah be upon him) said: "Between a man and shirkand kufr there stands
his giving up prayer." Narrated by Muslim in his Saheeh. And he
(blessings and peace of Allah be upon him) said: "The covenant that
differentiates between us and them is prayer; whoever does not pray is
a kaafir." Narrated by Imam Ahmad and the authors of the four
Sunanswith a saheeh isnaad. This applies equally to both men and
women. We ask Allah to keep us safe and sound.
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Those who assert that they are Muslims but do not practice the real tenets of Islam are the bigots
horizons who supported the arts and sciences.
Those who assert that they are Muslims but do not practice the real
tenetsof Islam are the bigots who are in the dark about the true
spirit of Islam andwho do not experience it!
Do not try to understand Islam by looking at the bigots . Learn Islam
from those true Muslims who live by Islam in compliance with the
spirit of the Qur'an.
A bigot is stark and sulky.
A Muslim is joyful, open and full of life!
A bigot hates women, children and animals.
A Muslim likes everything that is beautiful. He appreciates a woman's
value, watches over the children and loves animals, plants and all
living beings!
A bigot does not understand the arts, and dislikes arts and aesthetics.
A Muslim likes the arts andhas a very strong sense of aesthetics!
A bigot is against science.
A Muslim attaches great importance to science and contributes to
scientific progress!
A bigot can not speak graciously, he is aggressive.
A Muslim speaks the best of words, he is compassionate!
Both the life and spirit of abigot is dark.
A Muslim is full of life, he radiates light to his surroundings!
A bigot tends to fight. He is full of hate and rage.
A Muslim wants peace, love and friendship to reign!
A bigot is hostile towards Christians and Jews.
A Muslim approaches Christians and Jews with compassion.
He attaches importance to them and shows them respect!
A bigot does not like music, and takes no pleasure from music.
A Muslim loves music as a blessing created by Allah!
A bigot is unkempt and filthy!
A Muslim is very pure andbrilliant!
A bigot lives in nasty, dark places.
A Muslim loves the best quality and the most beautiful of everything!
A bigot devastates wherever he enters. He defiles and reduces the
quality of life overall.
A Muslim brings quality of life to wherever he enters. He takes
pleasure in beautifying the world!
A bigot does not know how to think; he acts in compliance with the
dogmas he has learned by heart.
A Muslim takes great pleasure from deep thinking. He acts by using his
wisdom and his conscience!
A bigot can not tolerate different thoughts.
A Muslim wants people of every school thought to express their opinion
as they wish!
A bigot finds the energy tolive by constantly inventing new enemies.
A Muslim makes an effort to befriend anyone who seems to harbor the
most negative opinion.
A bigot does not show courtesy.
A Muslim is excellent in hismanners and social conduct!
A bigot has an inferiority complex!
A Muslim has an extremelyconfident personality due to his trust in Allah!
And the most important ofall;
A bigot can not appreciate Allah's might as is due. He does not know
the love of Allah, he does not abide by the Qur'an and only follows
his idols.
A Muslim is in love with Allah. He lives for Allah, he is fully
attached to the Qur'an and he only seeks to earn Allah's good
pleasure!
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> Health Travel health
preparation before you go, and avoiding the common illnesses while
you're away, you'll have a safe, healthy holiday.
Planning a healthy holiday
Make yourself a check-list, whether it's the necessary vaccinations, a
repeat prescription or insect bite treatment, so you're well prepared.
Jet lag tips
In-flight health
Vaccinations for travel
Travellers with special needs
Essential items for travel
Illness and injury on holiday
A bad bout of diarrhoea or mosquito bites can wreck your holiday.
Discover how to avoid problems and what to do if the worst happens.
Bites
Diarrhoea
Skiing injuries
Illness post-holiday
Staying safe on holiday
From sunburn and sexually transmitted infections to personal safety,
always be prepared.
Road accidents abroad
Travel and sexual health
Sun safety
Staying safe in the snow
Drugs and alcohol abroad
Water safety on holiday
Needle hygiene on holiday
Fire safety on holiday
Personal safety while travelling
Travel health - useful contacts
Useful contacts
This page was last reviewed in May 2010.
Read our Full Disclaimer and see our Links Policy for moreinformation.
Always consult your own GP if you're in any way concerned about your
health.
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Health. Burns and scalds
Burns are caused by dry heat and scalds are caused by wet heat.
Both burns and scalds damage the body by removing the layer of skin
that protects the body from infection.
Symptoms
*. Extreme pain
*. Swelling around site of burn
*. Redness and blistering
First aid aims
*. Halt the burning
*. Alleviate pain
*. Minimise risk of infection/
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Entering/ Leaving a House
Enter or leave your house with your right foot first, as it was the
tradition of the Prophet. Imaam Abul Ala Hasan ibn Ahmad al-Hamazani,
a great scholar of Hadith of his time, was so keen on applying this
Sunnah to the extent that if someone entered his house with their left
foot first, he would ask them to go out and re-enter with their right
foot first. He was so much respected that the Sultan of the day would
visit him at school and sit in front of him as a student. At one
occasion, he told the Sultan to exit with his right foot first andwalk
on the right side of the road.
When entering or leaving ahouse, do not push the door violently, or
slam it shut, or leave it to close by itself wildly. Such actions
stand in contrast to the gracefulness of Islam to which you are
honoured tobelong. Close the door quietly with your hand. You may have
heard a Hadith reported by Imam Muslim whereby 'Aisha (RA)quotes the
Prophet: 'Gentleness adorns every act. Its absence will tarnish it.'
2.2 ENTERING WHILE OTHERS ARE ASLEEP
If you enter a place where people are sleeping, whether during day or
night, be quiet and gentle. Be considerate. Do not cause any undue
noise when entering or exiting. You have heard the saying of the
Prophet (صلى الله عليهوسلم): 'Whoever is deprived of gentleness, is
deprived of all sorts of goodness.' Muslim and Al- Tirmidhi reported
that the honourable companion Al-Miqdad bin Al-Aswad (RA) said: 'We
used to preserve the Prophet's share of the milk, when he came back at
night he would greet us with a voice loud enough for those awake to
hear, without disturbing those who were asleep.' In addition, whenever
the Prophet used to pray at night, he would recite the Quran with a
voice that pleased those that were awake, without disturbing those
that were asleep.'
Princess Qatrul Nada (Dew point) was famous for her intelligence,
manners and beauty. She was the daughter of Khimarwaih bin Ahmad bin
Toulon, the King of Egypt. She married Al-Mu'taded Billah. Qatrul Nada
said: 'My father taught me an important manner – do not sleep among
sitting people and do not sit among sleeping people.'
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2a. Importance of Appearance
We are attractedor repulsed by what we see. If you look good in clean
clothes, smelling nice,you will be pleasant to look at and people will
be attracted to you and enjoy your presence. If you were the opposite,
people will look down on you even if you were a relative or friend. To
look good while visiting or being visited is an instinctive trait in
addition to being an Islamic manner. Do not ignore this aspect because
you consider yourself to beclose to your hosts or guests.
Imam Bukhari in his book, 'Al-Adab Al-Mufrad' reported that the great
follower Abi Al-�Alia Al-Riahi Al-Basri said, 'Muslims were at their
best when visiting each other.' Al-Hafez Al-Haithami in 'Majma
Al-Zawaed' (1:169) reported that Thabet Al-Banani, the student of Imam
Anas bin Malik said, 'When I used to visit Anas, he would call for a
perfume and run it along his cheeks.' Accordingly, if you were visited
at home while dressed very casually, as it sometimes happens, you
should change for your visitor. This will enhance his respect for you
and will complement your hospitality. It is, after all, the manners of
the early Muslims./
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2. Importance of Appearance
1.1 Distinct Muslim Personality
Islam advocates this etiquette and stresses it so as to perfect the
Muslim personality and to bring about harmony among people. There is
no doubt that embodying such manners and virtues enhances personal
style and qualities, refines personality and brings us closer to the
hearts and minds of others. The forthcoming manners and etiquette are
central to Islam, its purposes and its aims. Calling it 'etiquette' by
no means implies that itis marginal to life and social behaviour. It
does not mean Muslims have the option of ignoring this code of
behaviour, or that it is merely preferable to adhere to it.
In pointing out that manners rank higher than deeds, Imam Al-Qar�fi in
his book Al-Furw'q said, 'Learn that a little etiquetteis better than
a lot of good actions.' Rw'aim, the righteous scholar, told his son,
'Oh my son, make yourdeeds salt, and your manners flour.' Many good
manners with few good deeds are better than many good
deeds with few good manners. Even if some of these rules appear to be
simple common courtesy, it is important to highlight their
significance. Many Muslims commit errors which blemish the Islamic
personality, whose purpose is meant to be unique in its beauty,
perfection and traits. Our master, the Messenger of Allah (صلى الله
عليه وسلم) directed the blessed companions by saying: 'You are on your
way to meet your brothers, put ona nice dress and fix your riding so
you appear distinct among people as a fleck [on a beautiful face].
Allah does not like roughness nor rough manners.'
When the Prophet, peace be upon him, said: 'No one will enter Paradise
if they have at heart a grain of arrogance.' A man asked: 'Aman may
like his dress to be nice and his shoes nice.' The Prophet answered
'Allah is beautiful and likes beauty. Arrogance is to deny rights and
look downat people.'
Shaikh Ibn Taimia said thatthe beauty that Allah likes include nice
clothes. Hence it could be said that Allah likes all nice things.
Therefore, a Muslim ought to be recognized by neat dress, cleanliness
and graceful appearance.
1.2 CLEANLINESS AND WASHING
The Sunna is to keep perfume and to use it regularly on oneself.
Al-Bukhari narrated that Salman Al-Farsi said: the Prophet, peace be
upon him, said 'Allah will forgive the sins of the past week for he
who on Friday will take a bath, cleanse himself, put on his [regular]
perfume or any perfume available in house. Then, he goes out [to
Jumu'ah prayer] and does not try to separate two friends. Then he
prays wherever he could and listens to the Imam.' If the body became
odorous a day or two before Friday, one should not wait till Friday to
cleanse the body. We should wash our bodies as soon as it
requirewashing to keep ourselves clean and fresh.
To take a bath on Friday is specifically required since alarge number
of people will be gathering at mosques. However, if our body became
dirty or we sweat on a particular day, then, we should take a bath at
the end of day or the next morning. This is indicated by a Hadith
narrated by Al-Bukhari andMuslim that Abu Huraira said, the Prophet,
peace be upon him, said: 'It is the duty of every Muslim to have a
bath once every week to wash his head andbody.' Another Hadith
1.3 ARRIVING FROM A JOURNEY
If you are traveling to visit someone or if you are about to receive
guests, whether those in question are your parents, relatives, peers,
or friends of a different age, make sure that your hands, feet, and
socks are clean, and your appearance and clothing is neat. Never
neglect or underestimate the importance of your look, for that would
certainly mar the pleasure of the meeting, while dulling the enjoyment
of those you meet. In this regard, the Prophet directed his companions
upon returning from a journey: 'You are returning to your brethren,
dress nicely, and sort out your rides so that you may become a beauty
mark among people, for Allah does not like sloppiness or acting in a
sloppy way.'
Try to bring some gifts to those receiving you, and likewise present
your guests with a present. Always be prepared to reciprocate with a
suitable gift. The subtle joy of seeing your beloved ones will be
vividly rememberedfor many years. A gift, however symbolic, will
greatly enhance the pleasure of such a meeting.The Prophet (صلى الله
عليه وسلم), as reported by Bukhary, said: 'Exchange gifts; exchange
love.' Our Muslim predecessors used to leave their host with a present
which could be as symbolic as an Arak stick.
1.4 DRESS PROPERLY WITHFAMILY AND FRIENDS
Dress properly, even among friends and relatives. Dress properly when
visiting your parents,a pious person, an elder, oreven a relative or a
friend. Your attire should be clean and elegant, not ugly or
unsightly.
:->
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Fatimah tuz Zahrã (R.A.)
Fatimah (R.A.) was youngest in age of all her sisters but highest in
grades. She was dearest to her father of all his daughters. He once
said, " Fatimah is like soul and heart to me." once, he said,"Fatimah
will be the leaderof the women in Paradise."he further said, "What
troubles Fatimah troubles me as well."
It was the sixth year of Prophethood and Rasulullah (Sallallahu
AlaihiWasallam) had launched his preaching mission but his own clan
were impeding in his way. The people of the Quraysh were trying every
trick to trouble him. One day whilehe was performing Salãh inthe
Haram, on the instigation of the pagans of Makkak, Aqabah ibn Moeet
brought the entrails of a camel and placed it on his neck whilst he
was prostrating. Someone told Fatimah (R.A.) who was then just six
years old. She came running and removed the stuff and cursed the
non-believers. She, at such an early age beheld the tribulations
andtorments Rasulullah (Sallallahu Alaihi Wasallam)was being subject
to.
Rasulullah (Sallallahu AlaihiWasallam) awarded her the title of 'lady
of Paradise'.
It has been reported that Rasulullah (Sallallahu AlaihiWasallam) once
said, "On the Day of Resurrection a voice will be heard saying 'lower
you heads, Fatimah bint Muhammad is being escorted along,' then
Fatimah will cross the pathway to Paradise in a flash leading seventy
thousand Hoors (heavenly women)."
Rasulullah (Sallallahu AlaihiWasallam) confided only toFatimah (R.A.)
during his last days that he would dieof his illness. She wept to hear
that but Rasulullah (Sallallahu Alaihi Wasallam)whispered to her that
she would follow him which brought delight on her faceand she smiled.
Rasulullah's (Sallallahu Alaihi Wasallam) beloved wives pressed her
much to disclose that secret, but shedidn't. She revealed it, however
after his demise.
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1a. Salat-ul-Istikhara
(The explanation of the Imam that is given is very lengthy and takes a
great effort to explain. Alhumdulillah I am in theprocess of
completing the translation of this article which I will post in the
near future, Insha Allah.)
In brief, the scholar mentions that if one is tobelieve that this
prayer isthat of guidance that it deems necessary to believe that
Allah's guidance is always correct as He has complete knowledge.
However, we see many atimes that the confusion still remains after the
prayer and therefore it means that the promise from Allah was not
fulfilled and through Istikhara one did not achieve what one was
promised; and it is impossible for Allah to command of something and
then not have that order achieve its results.
Maulana Ashraf Ali Thanvi recalls one pious saint from the Shafi'ee
group (which the author cannot recall) who mentioned an amazing
insight about Salaat-ul-Istikhara. Maulana Ashraf Ali Thanvi, after
mentioning this scholar'samazing explanation, says himself that he is
more inclined towards the Shafi'ee explanation of Istikhara and that
this is the more correct opinion.
Explanation
With this view if we takeinto account the above issues and confusion
thatoften occurs, the confusions still remaining and facing
difficulties in the path the one took, we can say that Istikhara is a
Du'aa and all Dua'aas are accepted by Allah but it is not necessary
that it be in this world or immediately. Therefore, not receiving
clarificationwould mean that Allah has accepted our Dua'aas(as He has
promised to do so) but He has not answered it immediately,or that He
will give us a greater reward for this supplication in the Hereafter.
Similarly, if we face difficulties in a chosen path it could have the
same explanation as above or that Allah will shortly give us goodness
in the matter we have chosen.
Benefits of this Second View
If one takes this second view into account then one will be able to
make use of worldly means in able to make his decisionand remove his
confusion regarding the matter. Istikhara will be a supplication from
Allah Ta'ala to help him in his decision and to give him goodness it
whatever he chooses to do, whilst taking aid from the mediums will
help resolve his confusion andassist him in making a decision.
Conclusion
We have been instructed by the Prophet SallallahuAlayhi Wa Sallam to
perform the Istikhara prayer whenever we make decisions in our life,
especially when we make some major decisions in life. Therefore, we
should always make an effort toperform this prayer of Istikhara,
whether we see it as a way in receiving guidance or whether we perform
it as a supplication.
Furthermore, we should always use the mediums that Allah has placed in
this world to aid us with removing our confusions.The world has been
referred to as "Darul Asbaab" (the place of mediums) and it is the
wisdom of Allah that in order to acquire anything or even receive
anything from Him we need to use the means and mediums that Allah has
placed within this world.
Finally, we should alwaystrust in the decisions thatwe take through
the guidance of Allah and those that we take after supplicating to
Him; His mercy is infinite and though Allah may shower His mercy with
delay upon us, through His own wisdom, but He will surely guide us and
aid us through those matters that we have taken with hope of His help
and guidance. As the Prophet Sallallahu Alayhi Wa Sallam advisedus in
the final words of the Du'aa, "and make mecontent with it", we should
remain content with the decision we took with trust in Allah.
May Allah bless us with divine guidance from Himself and may He give
us the understanding to make the correct decisions and may He put
goodness in whatever He chooses for us to do. Aameen./
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1. Salat-ul-Istikhara
The Prophet Muhammad Sallallahu Alayhi Wa Sallam has said:
"If one of you is concerned about some practical undertaking, or about
making plans for ajourney, he should perform two Raka'aats (cycles) of
voluntary prayer." Then he should say the following Du'aa:
اللَّهمَّ إنِّي أستَخيرك بعلمكَ، و أستقدرك بقُدرتك، و أسْألك مِن فضلك العظيم،
فإنّك تَقْدر و لا أقْدِر، و تعلم و لا أعلم، و أنت علاَّمُالغُيوب.
اللَّهمَّ إنْ كنتَ تعلم أنَّهذا الأمْرِ خيرٌ لي في ديْني و معَاشي و عاقِبة أمري
– او قال عاجِل أمري و آجِله –
فاقْدِرْهُ لي و يسِّرْه لي ثمَّ بارِك لي فِيه،
و إن كنتَ تعلم أنَّ هذا الأمرِ شرٌّ لي في دِيني و معآشِي و عاقبةِ أمْرِي
– او قال في عاجِل أمرِي و آجِله –
فاصْرِفْه عَنِّي، و اصْرفْنِي عَنه، و اقْدِر لِيَ الخيْرَ حَيْثُ كان
ثُمَّ ارْضِنِي بِه.
Oh Allah! I seek Your guidance by virtue of Your knowledge, and I seek
ability by virtue of Your power, and I ask You of Your great bounty.
You have power;I have none. And You know; I know not. You are the
Knower of hiddenthings.
Oh Allah! If in Your knowledge this matter isgood for my religion, my
livelihood and my affairs,immediate and in the future, then ordain it
for me, make it easy for me, and bless it for me. And ifin Your
knowledge this matter is bad for my religion, my livelihood and my
affairs, immediate and in the future, then turn it away from me, and
turn me away from it. And ordain for me the good wherever it may be,
and make me content with it.
Salatul Istikhara
We all turn to Allah during times when we are in need, and one of the
most common methods and reasons for turning to Him is to seek His
guidance through theSalaah of Istikhara.
Istikhara, in reality, means "to seek goodnessfrom Allah" according to
some Ulamaa and according to some it is "to seek guidance from Allah".
Whichever meaning we take, it is a prayer and supplication which is
made by a believer to His Lord to help him in the time of need and
confusion.
However, it is also a known fact that many people experience confusion
about this particular prayer. The main reason for the occurrence of
confusion is because the person who is offering this prayer is
expecting divine guidance from Allah Ta'ala and therefore has this
belief in this heart that whatever result and pathhe is shown to take
will be the correct path and the most beneficial path for him chosen
by Allah Himself.
However, when people offer this prayer, it is witnessed that the
confusion of a person is not removed. Furthermore, the path that one
appears to havebeen told to take is sometimes not a smoothand clear
path; instead, the person apparently faces more difficulty in taking
that path.
It is for this reason that itis vital to clear a few misconceptions
and furthermore present a wonderful insight of a great scholar from
the followers of Imaam Shafi'ee Rahimahullah.
First View
The first and most common view of Istikhara is that it is a prayer
through which one seeks the guidance from Allah Ta'ala. It is a prayer
that removes the confusion a person is experiencing in a matter he
wishes to undertake; be that matter should you marry this certain
person? Should you attend this graduate school? Should you take this
job offer or that one?
Therefore, the person who performs this prayerdoes so in order to seek
guidance from Allah Ta'ala and hopes that his heart will be inclined
towards one of the two matters thus enlightening him as to what
decision to make.
However, as mentioned before, we sometimes see that we do not receive
any sort of inclination after the Istikhara, or that once the decision
is made we go through difficulties in the option we followed due to
the Istikhara.
Explanation
Primarily, it should be understood that, according to this view, we
are seeking Allah's complete knowledge to guide us and therefore we
should understand that whatever path we take is the right path for us
and no matter what apparent difficulties we go through there is
somebenefit for us within this path that Allah has inclined our hearts
towards.
Furthermore, if we feel that there is no inclination towards a certain
matter then the scholars have mentionedthat we should perform the
prayer several times until we do receive an answer from Allah Ta'ala.
Second View
Istikhara rather than being a prayer for guidance it is a supplication
(Du'aa) to Allah Ta'ala and a prayer to seek goodness from Him. It is
through this prayer that a person asksAllah Ta'ala to put goodness in
whatever hedecides to do and a supplication to Allah asking Him to
guide him towards that in which there is goodness for himand keep him
away fromthat which has no goodness for him.
:->
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