Reconcilation of The Place from Where The Isra’ Journey Began

Soruce: https://www.islamweb.net/en/fatwa/142139/the-place-from-where-the-israa-journey-began

There are different narrations about the place from where the Prophet sallallaahu ‘alayhi wa sallam (SAW) was ascended to the heavens. One narration reads: “…while I was resting in the House [i.e. the Ka’bah]”, and another narration reads: “…while I was in Al-Hateem (Al-Hijr, i.e. the area adjacent to the Ka’bah enclosed by a low semi-circular wall).”, another narration reads: “…(while I was) in Al-Hijr”, and another narration states: “The ceiling of my house was opened while I was in Makkah.” Another narration reads that he spent the night in the house of Umm Haani’ who said: “I missed him by night and he said that Jibreel came to him…”

The scholars may Allah have mercy upon them reconciled between these different narrations; Ibn Hajar may Allah have mercy upon him said,

“To reconcile between these statements, the Prophet SAW was sleeping in the house of Umm Haani’ and her house was in the Sh’ib (valley) of Abi Taalib and the ceiling of his house was opened – the house here belongs to him because he used to dwell in it – and from it [the opening in the ceiling of the house] the angel descended and took him out from the house to the mosque and there he [Prophet SAW] was lying down and sleepy. Moreover, in a Mursal Hadeeth (i.e. narrated by a Tabi’ie (successor of the Prophet’s companions) while omitting the companion’s name whom he heard the Hadeeth from) reported by Ibn ‘Is’haaq from Al-Hasan Al-Basri may Allah have mercy upon him it states that Jibreel came to him and he took him out to the mosque and he made him mount the Buraaq (a very vast animal whose stride is the farthest distance its eye can see); indeed, this strengthens this reconciliation.”

Allah Knows best.


*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if you think this post is useful.
*Support this da’wah effort by following my blog.

Mi’raj: Journey of The Prophet SAW

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad sallallaahu ‘alayhi wa sallam (SAW ) is His slave and Messenger.

The details of the night of Al-Mi’raj (the Ascension) are reported in Al-Bukhari and Muslim. Here we present the translation of the text as reported in the collection of narrations by Al-Bukhari, may Allaah have mercy upon him.

Anas ibn Malik, may Allah be pleased with him, narrated from Malik ibn Sasaah, may Allah be pleased with them both, said that the Messenger of Allah SAW described to them his Night Journey saying: “While I was lying in Al-Haatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here.” I [Anas] asked Al-Jarud who was by my side, ‘What does he mean?’ He said, ‘It means from his throat to his pubic area,’ or said, ‘From the top of the chest.’

“The Prophet SAW further said: ‘He then took out my heart. Then a gold tray of Faith was brought to me and my heart was washed and was filled (with Faith) and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me.’ (On this Al-Jarud asked, “Was it the Buraaq, O Abu Hamzah?” I (i.e. Anas) replied in the affirmative).

“The Prophet SAW said:

‘The animal’s step (was so wide that it) reached the farthest point within reach of the animal’s sight. I was carried on it, and Jibreel (Gabriel) set out with me till we reached the nearest heaven. When he asked for the gate to be opened, it was asked, ‘Who is it?’ Jibreel answered, ‘Jibreel.’ It was asked, ‘Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has Muhammad been called?’ Jibreel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit is his!’ The gate was opened, and when I went over the first heaven, I saw Aadam (Adam) there. Jibreel said (to me), ‘This is your father, Adam; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious son and pious Prophet.’

Then Jibreel ascended with me until we reached the second heaven. Jibreel asked for the gate to be opened. It was asked, ‘Who is it?’ Jibreel answered, ‘Jibreel.’ It was asked, ‘Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Jibreel answered in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit is his!’ The gate was opened. When I went over the second heaven, there I saw Yahya (i.e. John) and ‘Eesa (i.e. Jesus) who were cousins of each other. Jibreel said (to me), ‘These are Yahya and ‘Eesa; pay them your greetings.’ So I greeted them and both of them returned my greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’

Then Jibreel ascended with me to the third heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Jibreel replied, ‘Jibreel.’ It was asked, ‘Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Jibreel replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit is his!’ The gate was opened, and when I went over the third heaven, there I saw Yoosuf (Joseph). Jibreel said (to me), ‘This is Yoosuf; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’

Then Jibreel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Jibreel replied, ‘Jibreel.’ It was asked, ‘Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Jibreel replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit is his!’ The gate was opened, and when I went over the fourth heaven, there I saw Idrees. Jibreel said (to me), ‘This is Idrees; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’

Then Jibreel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Jibreel replied, ‘Jibreel.’ It was asked. ‘Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Jibreel replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit is his!’ So when I went over the fifth heaven, there I saw Haaroon (i.e. Aaron), Jibreel said, (to me). This is Haaroon; pay him your greetings.’ I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’

Then Jibreel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Jibreel replied, ‘Jibreel.’ It was asked, ‘Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Jibreel replied in the affirmative. It was said, ‘He is welcomed. What an excellent visit is his!’ When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me),’ This is Moosa (Moses); pay him your greeting. So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ When I left him (i.e. Moses) he wept. Someone asked him, ‘What makes you weep?’ Moosa said, ‘I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.’

Then Jibreel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Jibreel replied, ‘Jibreel.’ It was asked,’ Who is accompanying you?’ Jibreel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Jibreel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit is his!’So when I went (over the seventh heaven), there I saw Ibraaheem (Abraham). Jibreel said (to me), ‘This is your father; pay your greetings to him.’ So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious son and pious Prophet.’

Then I was made to ascend to Sidratul-Muntaha (i.e. the farthest Lote Tree). Behold! Its fruits were like the jars of Hajr (i.e. a place near Madeenah) and its leaves were as big as the ears of elephants. Jibreel said, ‘This is the farthest Lote Tree.’ Behold! There ran four rivers; two were hidden and two were visible. I asked, ‘What are these two kinds of rivers, O Jibreel?’ He replied, ‘As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.’ Then Al-Baitul-Ma’moor (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Jibreel remarked, ‘This is the Islamic religion which you and your followers are following.’ Then the prayers were enjoined on me: They were fifty prayers a day.

When I returned, I passed by Moosa who asked (me), ‘What have you been ordered to do?’ I replied, ‘I have been ordered to offer fifty prayers a day.’ Moosa said, ‘Your followers cannot bear fifty prayers a day, and by Allaah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers’ burden.’

So I went back, and Allah reduced ten prayers for me. Then again I came to Moosa, but he repeated the same as he had said before. Then again I went back to Allaah and He reduced ten more prayers. When I came back to Moosa and he said the same, I went back to Allaah and He ordered me to observe ten prayers a day. When I came back to Moosa, he repeated the same advice, so I went back to Allaah and was ordered to observe five prayers a day. When I came back to Moosa, he said, ‘What have you been ordered?’ I replied, ‘I have been ordered to observe five prayers a day.’ He said, ‘Your followers cannot bear five prayers a day, and no doubt, I have experienced people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your followers’ burden.’

I said, ‘I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allaah’s Order.’ When I left, I heard a voice saying, ‘I have passed My Order and have lessened the burden of My worshipers.'”

For more details please read the books of Seerah (biography of the Prophet Muhammad SAW and the explanation of Chapter Al-Israa’ (Chapter 17) in the books of Tafseer (Quranic exegesis).

Allah Knows best.


*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if you think this post is useful.
*Support this da’wah effort by following my blog.

Impact of Zakat on the Muslim

There is no doubt that Zakat (obligatory charity) has a great impact on both the person who pays it, and on the society as a whole. Among its impacts are the following:

It purifies the person who gives it from sins and acts of disobedience he committed; Allah Says (what means): {Take, [O Muhammad sallallaahu `alayhi wa sallam (may Allah exalt his mention) ], from their wealth a charity by which you purify them and cause them increase.}[Quran 9:103]. Moreover, it is confirmed that the Prophet sallallaahu `alayhi wa sallam (may Allah exalt his mention) said: “Charity wipes out the sin exactly as water extinguishes the fire.” [At-Tirmithi]

It results in the increase and blesses of the money; linguistically, Zakat means to bless, increase, or purify. Allah Says (what means): {But whatever thing you spend [in His cause] – He will compensate it; and He is the best of providers.}[Quran 34:39]. Besides, it is confirmed that the Prophet sallallaahu ‘alayhi wa sallam (may Allah exalt his mention) said: “I swear by Allah on the following three things: ….(and he mentioned) charity does not decrease the wealth of the person who gives it.” [At-Tirmithi]

It fulfills the need of the needy; this leads to the spread of security in the society, as theft and robbery will decrease. It also means harmony in the society.

The above are some fruits yielded by the payment of Zakat, and whoever wants to find out more in this regard may refer to the books of the scholars may Allah have mercy upon them on this subject.

Allah Knows best.


*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if you think this post is useful.
*Support this da’wah effort by following my blog.

Paying Zakat in Installments?

Question
As one year completed on my savings I had to pay Zakat on it but I didn’t have enough money to pay so I paid 1/3, and say as I get more money I will pay later. Before few days I had money so I put out remained Zakat which I had to pay, but here I didn’t find any one to give Zakat. I keep that money separate but I didn’t give to any one, now after few days I have had more savings so kindly tell me should I give Zakat on that new sabings or give when one year will have been passed?

Answer
All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad is His slave and Messenger, may Allah exalt his mention as well as that of his family and all his companions.

Every savings that reaches the minimum amount liable for Zakat, which is 85 grams of gold, and if a whole lunar year elapses on it. In this case Zakat has to be paid on it immediately and it should not be delayed, except for a short period if one does not find a poor person to give it out to, or due to waiting for the return of a relative to give it to him and the like.

Ibn Qudamah, may Allah have mercy on him, said: ‘If one delays paying the Zakat in order to give it to a relative who deserves it, or someone who is very much in need for it, it is permissible to wait for a short period, but it would not be permissible if one has to wait for a long period.”

As regards delaying the payment of Zakat on this savings because of the lack of cash money, then this is not a sound excuse, but it is an obligation to give a portion of this money to the people who are eligible for Zakat.

Allah knows best.

Source: https://www.islamweb.net/emainpage/PrintFatwa.php?lang=E&Id=89551


*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if you think this post is useful.
*Support this da’wah effort by following my blog.

Whether a Partner in Business Partnership is Entitled to Salary?

Source: https://www.islamweb.net/emainpage/PrintFatwa.php?lang=E&Id=335446

Question:
Assalaamu alaykum.
‘A’ brought a business concept and requested me to invest. Me and two friends agreed to invest. ‘A’ agreed to manage the business. ‘B’ is a finance professional and agreed to look after the finance management. ‘C’ is a marketing professional and agreed to support marketing.

  1. Who is the owner of the business?; only ‘A’, or all partners? Is ‘A’ allowed to take a monthly amount as salary;
  2. How do we consider the role of ‘B’ and ‘C’? Are they entitled to any payment?;
  3. How should their role be considered while sharing the profit?

I kindly accept your feedback. May Allah bless you.

Answer:
All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu ‘alayhi wa sallam, is His slave and Messenger

Your question included several points, and we will answer them in the order in which you mentioned them:

The first question: Who is the owner of the business? Is it person (A) alone, or all partners? The answer is: the business is a joint venture (partnership) between the three if (A) will invest the money of (B) and (C) and will work with the money against a percentage from the profit that will be agreed upon in the contract. He does not have a salary. The partnership, in this case, will be called Mudhaarabah [as underlined in fatawa 5160 and 276166]: (A) with his effort and the two others, (B) and (C), with their money and their work.

However, if (A) will be given a specific salary for his effort and his investment of the money, then he is a hired person (employee) and not a partner; the business, in this case, is between (B) and (C), who are partners with their money and their work.

The second question: Is it permissible for the person (A) to take a sum of money each month as a monthly salary? The answer to this is that if (A) is a partner, then it is not valid that he will be given a specific salary; rather, he takes a percentage from the profit only, if there is any profit, in return for his work.

Ibn al-Munthir said, “All the scholars that we know of unanimously agreed upon the invalidity of profit-sharing if one or both parties stipulate a designated number of dirhams for themselves.”

However, if he only works and has nothing to do with the partnership, then he is given a known salary.

The third question: How do we consider the role of (B) and (C)? Are they entitled to any payment? How should their role be considered while sharing the profit? The answer is that (B) and (C) are partners in the business and the profit of each of them is according to what was agreed upon (between them) in the contract. If the company is a Mudhaarabah, in a way that (A) will work with them as a partner against a percentage from the profit, then the profit is divided between the three according to what was agreed upon in the contract. Since both (B) and (C) are participating with capital and they both work as well, then each of them is entitled to ask for a salary in return for his work or request an increase in their share from the profit. The author of Ar-Rawdh (a Hanbali book) wrote, “Or that one of them works with his money and he gets a profit more than the profit of.…his money [i.e. the profit he is entitled to according to his share from his money]”.

If the third (A) works as an employee with a salary, then the partnership is between (B) and (C) only and the profit is divided between them according to what they agree upon. If one of them works more than the other, then he may request an additional share from the profit in return for that. In any case, what should be taken into account depends on what they agree upon.

Al-Khiraqi said in his Mukhtasar, “If two persons have a partnership in their effort and the capital of one of them, or two persons in their effort and the money of others, or one person in his effort and the capital of another, or the capital of both of them and the effort of one of them, or the capital and effort of both of them – whether the capital is contributed equally or not – then all of this is permissible, and the profit is divided according to what is agreed upon between them.”

Allah knows best.


*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if you think this post is useful.
*Support this da’wah effort by following my blog.

Seeks Advice for Opening a New Business.

Source: https://www.islamweb.net/emainpage/PrintFatwa.php?lang=E&Id=84907

Question:
I am opening a new shop for electronics goods and I am new to this business. I want to know what are the things I need to do apart from being honest and not cheating so that Allah may bless my business with prosperity and let it flourish. What are the Dua’s or supplications or prayers I need to perform every day in the light of the Qur’an and Sunnah? What should I do when I first open the shop, i.e. are there any supplications or Salat I need to perform every day and what should I do when I close my shop?

Please answer me in the light of the Qur’an and Sunnah and reply soon as my shop is starting this week. I am afraid as whatever I did I did not succeed and this time lots of hard-earned money of my father is being invested. As my father is growing old, day-by-day his strength is diminishing and I need to do something so that my father gets a rest. If I do not succeed my father will have to continue working. Please help me for the sake of Allah and pray to Allah so that my business flourishes and I can give my father the much-required rest.

Answer:
Praise be to Allah, the Lord of the World; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Dear inquirer!

We ask Allah, The Exalted, to grant you success Here and Hereafter, to shower you with His blessings and to bless your family and wealth. Know that success is based on the following:

1) Pay Zakat if your business meets the minimum requirements. Make sure to calculate your zakat (by referring to your assets) annually so that you know you need to pay zakat or not. Otherwise, performing charitable activities is recommended.

2) Seeking Allah’s help and supplicating Him since He is The Most Generous. It is proved in the Hadith recorded by al-Tirmizi and Abu Dawood and others that the Prophet (Sallallahu Alaihi wa Sallam) said: “Allah is Modest and Generous, so He does not turn down one’s raised hands (supplicating Him) with failure”.

3) Persevere in truth and sincerity and search for what is Halal, for the Prophetic Hadith: “The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both the parties spoke the truth and described the defects and qualities of the goods, then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost” [Reported by Imam Bukhari ].

4) Seeking the help of experts in the field that you are considering so that they can help you choose successful projects and their best useful means. In this concern, it is proved in the Sunnah that Umm Salamah (Radiya Allahu Anha) said: “Allah’s Messenger (Sallallahu Alaihi wa Sallam) used to say after performing the dawn prayer: ‘O Allah! I ask you for useful knowledge, abundant livelihood and acceptable actions” [Ahmad in al-Musnad].

As for bringing down Allah’s blessings, it is proved in the Sunnah as recorded in al-Musnad from Ali (Radiya Allahu Anhu) that Allah’s Messenger (Sallallahu Alaihi wa Sallam) said: “O Allah! Bless the mornings of my Ummah (people)”.

When you enter a marketing place, you are advised to pray with Allah’s Messenger’s Hadith: “Whoever enters a market place and says: ‘There is no God but Allah, He has not a partner, to Him belongs the authority, His is all Praise, He grants life and causes death, He is The Living One, He does not die, good is in His Hand and He has power over all things; Allah will write down one million good deeds for him (in his account with Him) and cancel one million bad deeds and promote his rank one million degrees more”. Another Hadith reads: “Whoever desires to be pleased with abundance in his provision or that his age be lengthed, should show favor to his blood relatives” [Reported by Imam Bukhari ].

The above-mentioned Hadith states that having good relations with relatives and treating them well brings about more livelihood.

Allah knows best.


*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if you think this post is useful.
*Support this da’wah effort by following my blog.

Hijab: Definition & Conditions

Source: https://www.islamweb.net/en/article/135432/hijab-definition-and-conditions

Hijab is an Arabic word that describes the Muslim woman’s entire dress code, which includes a veil and whatever else is needed to cover everything except the face and hands. It is adopted at puberty – an age when, according to Islam, people become accountable for their actions.

This article will attempt to briefly enumerate the basic requirements regarding the Hijab as stipulated by the Sharee’ah (Islamic Law). The term Hijab includes not only dress and the covering of the body, but also the methods of behavior that one has before members of the same and/or opposite sex, promoting privacy for females and prohibiting loose intermingling between males and females; it is, therefore, an encouragement of modesty, decency, and chastity.

The following requirements represent the ones agreed upon by the overwhelming majority of Islamic scholars and are all solidly backed by firm evidence taken from the Quran, the Sunnah (Prophetic traditions) and the practice of the Companions of the Prophet.

1. The Extent of Covering

The dress worn in public must cover the entire body except what has been specifically excluded, based upon the following verse:

Allah Says (what means): “And tell the believing women to reduce [some] of their vision and guard their private parts and not display their adornment [Zeenah] except only that which [ordinarily] appears thereof and to draw their headcovers [Khumur] over their chests and not display their adornment [i.e., beauty] except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their female slaves, their women [i.e., their sisters in Islam], or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O Believers, in order that you might succeed.” [Quran 24:31]

The word Zeenah in the above verse literally means adornment, and includes both:

(a) That which Allah has adorned (i.e., the woman’s natural and/or physical beauty), and,(b) That with which they adorn themselves (i.e., jewelry, eye shadow, attractive clothing, hand dye, etc). The word ‘Khumur’ (pl. of ‘Khimaar’) refers to a cloth that covers the head (including the ears), hair, neck, and bosom.

2. Thickness

The garment should be thick and opaque so as not to display the skin color and form of the body beneath it. Delicate or transparent clothing does not constitute a proper covering. Imaam Al-Qurtubi reported a narration from ‘Aa’ishah that some women from the tribe of Banu Tameem came to see her wearing transparent clothing. ‘Aa’ishah said to them: “If you are believing women, these are not the clothes of believing women.” He also reported that on another occasion, a bride came to see her wearing a sheer, transparent Khimaar, whereupon ‘Aa’ishah remarked: “A woman who wears such clothing does not believe in Soorah An-Noor (i.e., the chapter in the Quran that contains the abovementioned verse regarding the Hijab).” Moreover, the following Hadeeth makes this point graphically clear. Prophet Muhammad said: “There will be among the last of my Ummah (Nation), scantily dressed women; they will wear their hair on top of their heads, like a camel’s hump. Curse them – for verily they are cursed.”

3. Looseness

The clothing must hang loosely and not be so tight and fitting to show the shape and size of the woman’s body. This obviously prohibits such things as skin-tight bodysuits and the like. The following Hadeeth proves this point clearly. Usaamah bin Zayd said: The Prophet once gave me a gift of thick Coptic cloth that he had received as a gift from Dahiyyah Al-Kalbee, so I gave it to my wife. Afterward, he asked me: “Why haven’t you worn the Coptic cloth? I replied: ‘I gave it to my wife.’ The Prophet then said: “Tell her to wear a thick gown under it (i.e., the Coptic garment) for I fear that it may describe the size of her limbs.” [Narrated by Ahmad, Al Bayhaqi and Al-Haakim]

4. Colour, Appearance, and Demeanour

Allah Says (what means): “O wives of the Prophet! You are not like anyone among women. If you fear Allah, then do not be soft in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech.” [Quran: 33:32]

The reason for the revelation of this verse was not due to the fear of distrust or misbehavior on the part of the women, but rather to prevent them from speaking invitingly, walking seductively, or dressing revealingly so as to arouse sexual desire in the heart of lecherous and evil men. Seductive dressing and enticing speech are the characteristics of ill-intentioned women, not Muslims. Imaam Al-Qurtubi mentioned that Mujaahid said: “Women (before the advent of Islam) would walk about among men.” Qataadah said: “The women (at that time) would wear an untied cloth on their heads, while provocatively toying with their necklaces, earrings, and other ornamental jewelry.”

5. The difference between Men’s Clothing

The clothing of a Muslim woman must not resemble that of men. The following statement helps to explain this: Abu Hurayrah said: “The Prophet cursed the man who wears women’s clothes and the woman who wears men’s clothes.” [Abu Daawood and Ibn Maajah]

6. The difference from the Clothing of Unbelievers

Her clothing must not resemble the clothing of the unbelievers. This is a general ruling of the Sharee’ah which encompasses not only the dress but also matters such as manners, customs, religious practices and festivities, transactions, etc. Indeed, dissimilarity with unbelievers is a precedent that was established by the first generation of Muslims. ‘Abdullaah bin ‘Amr bin Al-’Aas sad: “The Prophet once saw me wearing two saffron-colored garments, so he said: “Indeed, these are clothes of ‘Kuffaar’ (unbelievers), so do not wear them.” [Muslim]

7. No Vain or Ostentatious Dressing

The woman’s dress must not be an expression of ostentation, vanity or a status symbol by being excessively showy or expensive, nor must it be excessively tattered so as to gain admiration and fame for being extremely humble. Ibn ‘Umar reported that the Prophet said: “Whoever dresses for ostentation in this world, Allah will dress that person in a dress of humiliation on the Day of Resurrection, and then set it on fire.” [Abu Daud]


*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if you think this post is useful.
*Support this da’wah effort by following my blog.

Our Position Towards Who Introduce Misconceptions

Source: https://www.islamweb.net/en/article/144551/our-position-towards-people-who-introduce-misconceptions

Now, what should be our stance towards these people who introduce and arouse misconceptions? Should we sit with them? Should we listen to what they say? Did Allah not command us not to sit with them and not to listen to what they say in the above-mentioned verse? Did the Prophet  not warn us against them in this regard when he said: “Beware of mixing with them.”

Did the Prophet not comment on the saying of Allah which means: “…As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]…” [Quran 3: 7] by saying: “When you see people who arouse misconceptions, beware of them, because they are the ones referred to in this (verse).” [Al-Bukhari & Muslim]

Our Salaf would adopt a very tough stance towards those who aroused and spread misconceptions. Once, ‘Umar ibn Al-Khattab, may Allah be pleased with him, heard that a man by the name of Subaygh ibn ‘Aslam was asking questions that created doubts and misconceptions in the minds of the people, so ‘Umar, may Allah be pleased with him, summoned him and beat him until the man said: “O leader of the believers! Please! This is enough! I am now clear about the things I inquired about.” After this, ‘Umar, may Allah be pleased with him, sent him to live in exile in another city and commanded the people to boycott him, which they did. This continued until the governor of that city sent a letter to ‘Umar, may Allah be pleased with him, seeking permission to allow people to talk to him, as his life had become a miserable one.

Also, Ibn ‘Umar, may Allah be pleased with him, was once informed that a man by the name of Najdah, who was a member of the deviant Khawaarij sect, was spreading doubts and misconceptions, but he, may Allah be pleased with him, avoided listening to the specific details of what he was propagating, lest it would affect his heart. Note that he did this despite him being one of the well-established scholars amongst the Companions, may Allah be pleased with them.

Ibn Mas’ood, may Allah be pleased with him, said regarding misconceptions: “He who lives long enough to see those who spread misconceptions should run away and refuse to talk or listen to them.” One does not have to physically leave the city they are in, but he must allow his heart and mind to escape, for his own protection.

Al-Fudhayl said: “If a man consults a person about a matter and then later direct him to inquire from an innovator, then he has betrayed Islam. Beware of sitting with innovators because they will divert you from the truth … he who sits with innovators has become poisoned (i.e. in his mind), so be aware of him.”

How did Jahm ibn Safwaan, to whom the deviant sect of Al-Jahmiyyah is attributed, divert from the right path? He did this by sitting with atheists who asked him: “Sit with us and discuss your religion, if we convince you then follow our way, and if you convince us, then we will follow yours.” He thought of this as a good opportunity to convince them. They then asked him: “You claim to have a Lord, but did you ever see him, hear him, smell him, find any trace of him, or see a statue that resembles his form?” He replied: “No!” So they said: “Then he does not really exist” Jahm sat for forty days after that, not knowing who to worship as a result of this debate.

Unfortunately, Jahm ibn Safwaan did not possess the intelligence to debate, because if he did, he could have asked them in return if they possessed brains, to which the answer would, of course, be yes; after this, he could have asked them the same questions that they asked regarding Allah about their brains, and conclude that they did not possess any.

A man came to a scholar and asked him: “What are the Jinn created from?” He answered: “Fire.” The man then asked: “Then how can they be punished with fire if they are created from it?” The scholar asked: “What are you created from?” The man replied: “Clay.” So the scholar asked him: “Well, why do you get injured if you are hit with dried clay?”

Many people deviated simply due to allowing themselves to sit with others who aroused certain misconceptions; they listened to what they had to say and thus became confused and doubtful. Others read books that addressed and discussed misconceptions. Yet others deviated due to surfing websites that propagate misconceptions and by chatting online to the people behind them. There is a final type whose curiosity led them to browse such websites simply to see what they contained, and they thus fell into their traps.

One may ask why Allah decreed for such misconceptions to spread. We say that it is a means of testing people generally, as well as their reaction and steadfastness. Of course, Allah knew how people would react before they were even created, but it is to make their reaction evident, as He Says what means: “Or do you think that you will enter Paradise while Allah has not yet made evident those of you who fight in His cause and made evident those who are steadfast?” [Quran: 142] How can anyone be admitted into Paradise without having persevered and fought Jihaad? It is not possible. The Knowledge of Allah must become manifest in reality.

The issue of listening to misconceptions is a grave one, especially during the era in which we live when we are exposed to so many things via numerous means that could divert people and poison their hearts and minds. Yes, we must face these misconceptions and expose their reality to people, but this is the responsibility of the people of knowledge and not that of the common masses – their task is to stay away from such evils and their propagators and not expose themselves to them, because they would not then have the tools to defend themselves and protect their minds and hearts from being influenced. If a common person were to become exposed to any misconception or even think about one, he should immediately refrain from this thinking and rush to inquire from trustworthy scholars to clarify the matter for him as Allah Says what means: “…So ask the people of the message (i.e. people of knowledge)  if you do not know.” [Quran 21: 7]

What are the methods that the deviants deploy to confuse people? They might quote a text from the Qur’aan or the Sunnah that is general in it is meaning and apply it to specific cases where it is not applicable, or quote a part of it, or explain it to mean other than what Allah or the Prophet intended it to mean. They decorate their ideas with eloquent phrases to confuse people, and many people are deceived by these decorations because they are presented in a very clever way.

When a follower of the truth tries to refute these misconceptions, the propagators of doubt prevent him from doing so and play around with the words and terms he uses, but when a deviant request to speak, they open the way for him via numerous satellite television channels or various other media.

Lastly, deviant people generally do not dare to debate with well-founded scholars. This is why the deviant Khawaarij deviant sect refused to debate with Ibn ‘Abbaas, may Allah be pleased with him, when he went to publicly debate with them regarding their beliefs.


*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if you think this post is useful.
*Support this da’wah effort by following my blog.

Gems from The Treasury of The Quran

Source: https://www.islamweb.net/en/article/134277/gems-from-the-treasury-of-the-quran

The Messenger of Allah, Muhammad sallallaahu `alayhi wa sallam (may Allah exalt his mention) said: “The best amongst you are those who learn the Quran and teach it.” [Al-Bukhari]

What is the Quran?

The Quran is the Book of Allah, which He chose to be the Final of the Heavenly Books. He, the Merciful and Most High, revealed it to Prophet Muhammad sallallaahu `alayhi wa sallam (may Allah exalt his mention) as the source for the Last Religion and a guidance for mankind. Its revelation was a turning point for humanity; it was the power that changed the world, shifted the flow of history, saved and reformed humanity, so much so that the entire existence appeared as if it had been recreated anew.

The Quran is the strongest evidence in support of Prophet Muhammad sallallaahu `alayhi wa sallam (may Allah exalt his mention) and his greatest sign. It is the proof of his prophethood and trustworthiness. Allah, the Most Exalted, Says in the Quran (which means): “They (unbelievers) want to extinguish Allah’s light with their mouths. But Allah will perfect His light, even though the unbelievers may detest it. It is He who has sent His Messenger with guidance and the Religion of Truth, so that he may exalt it over all religions, much as the pagans may dislike it.” [Quran (61): 8-9]

The Quran is the guidance that mankind needs to achieve freedom, happiness, and success, in this life and the next.

The Quran is a complete and comprehensive Book. It deals with the issues man needs, not only for salvation in the Hereafter but also to achieve peace, justice and prosperity in this world. These issues are discussed in the Quran in three main categories: Theology, Fables and Wisdom, Islamic Law (or Shari’ah). Thus, it provides the basic principles, vision and knowledge necessary for planning and leading a good life. All this is packaged in a very comprehensive approach to living that combines the pursuit of worldly affairs as well as those of the Hereafter.

Allah Almighty Says in the Quran (which means): “And seek by the wealth provided for you by Allah the eternal abode (the Hereafter) but do not forget and (and forsake) your share of this world. Be kind and good (to others) just as Allah was kind and good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters.” [Quran (28): 77]

The Quran has an inimitable style and format that has never been seen or experienced in any other book or methodology. The richness of its text and the discourse it offers are unprecedented and unmatched in their eloquence, proficiency, fluency, conformance, and harmony. Not only is the Quran a linguistic masterpiece and magnum opus par excellence, but it is also indeed a miracle in the fullest sense of the word. Those reciting it never become weary of it and those who ponder upon its meanings do not doubt it; rather, they always discover fresh insights and knowledge. It guides those seeking guidance and increases those who believe in it in faith. Its first parts resemble its latter parts and it can only be likened to itself in its unparalleled beauty.

The Quran is free from contradictions and those who understand the Arabic language and contemplate upon its chapters and verses will find harmony between its various parts. Allah, the Most High, Says (which means): “Why do not they contemplate the Quran? And if it were from other than Allah, they would have found in it numerous discrepancies.” [Quran (4):82].

Indeed, every time the disbelievers tried to raise issues of contradictions in the Quran, Muslim scholars proved beyond doubt that no part of the Quran belies or contradicts another. The reason is that what may appear as a ‘contradiction’ in the Quran is actually what the Quran calls Muhkam (clear) and Mutashabih (unclear) verse. This is actually a part of the Quran’s textual strength and miraculous composition.

The Quran Restores Soul Calmness
The Islamic Medical Sciences Organization declared the striking results of a study conducted by Dr. Ahmad Al-Qadhi over a group of volunteers from the USA who were subject to a recitation of the Holy Quran. A trace of a tranquilizing effect was recorded at a whole rate of 97%. Although many of these volunteers do not know Arabic, yet involuntary physiological changes that led notably to alleviate the acuity of tension they had before were observed in their nervous systems.

Furthermore, an experiment of EEG during Quran rehearsal revealed that while listening to Quran, the encephalic waves moved from the fast pattern of vigilance (12-13) wave/ second to the slow pattern (8-18) wave/ second; indicating the state of deep calmness. Non-Arabic speaking persons felt reassured, quiet, and complacent during the process of listening to Quranic verses, in spite of their inability to understand the meanings. This is one of the miracles of the Holy Quran.

The Prophet sallallaahu `alayhi wa sallam (may Allah exalt his mention) revealed that miracle when saying;

“No people assembled in one of the houses of Allah (mosques), and recite and study the Book of Allah (among themselves), except that tranquility would prevail over them, mercy would encompass them, the angels would surround them, and Allah would make a mention of them in the presence of those near Him (angels).” [Muslim]


*What do you think about this topic? Please tell me what you think in the comment section below.
*Hit the like button if you think this post is useful.
*Support this da’wah effort by following my blog.