ummtaalib

By Shaikh Ashraf Ali Thanwi R.A. [from Hayath ul Muslimeen] It is essential for Muslims to be distinguished from the followers of other religions and cultures. Muslims should be recognizable from their external appearances. External appearance is among the salient features of Islam. In such external appearance, the identity of the nation is maintained and Muslims are guarded against assimilation into other non-Muslim cultures. Islam thus stresses the importance of external appearances. Islam prohibits unnecessary adoption of the ways and appearances of other nations. Some basic principles: -Certain acts which eliminate a Muslim’s identity are haraam even if they are not the special characteristics of other communities. Thus, shaving or cutting the beard, wearing shorts which expose part of the satr, etc., are completely forbidden. If a Muslim along with the adoption of such haraam ways despises or mocks at such Sharae’e prohibitions, his act of transgression progresses from sin to kufr. -Then there are certain things which are not exclusive to any particular community. The adoption of such things will be permissible. -If a form of dress is particular with a non-Muslim community, it will be sinful for Muslims to adopt such dress even if the Shari requirements in regard to satr concealment are fulfilled by such attire. Therefore, it will not be permissible to adopt the ways of non-Muslims in this regard even if such ways have no religious undertones. -If the ways adopted from kuffar are of religious import as well, then it will amount to kufr, e.g. wearing a cross, bindi etc. -Then there are such things which are of neither religious nor cultural import. Such things are of real use and benefit. Even if such things are the inventions of the kuffaar, there will be nothing wrong in adopting them. This applies to inventions of transport, communications, weapons and other items of benefit. However, in such matters, the layman should not determine to permissibility or prohibition of anything. He should obtain the advice and direction of the Ulama who will properly inform him. -It is also prohibited to adopt the ways and appearances of such Muslims who happen to be fussaaq (open sinners) and bid’atis. -It is also prohibited for men to take on the attire and appearance of women and vice versa. Some Qur’aanic aayaat and Ahadith on this subject will now be cited. 1. Allah Ta’ala says: “Shaitaan said: ‘I will teach them to ruin the appearance made by Allah.” (Surah Nisaa) Examples of ruining the appearances bestowed onto us by Allah Ta’ala are shaving the beard, tattooing, etc. Certain changes pertain to adornment and are waajib (compulsory), e.g. clipping of the moustache, cutting nails, removal of the hairs below the naval and under the arms. Other changes are permissible, e.g. for a man to shave the hair on his head, to cut the beard after it had exceeded a fist-length, etc. Such permissible ways of adornment are decided on by the Shariah and not by custom. Custom is not on par with Shariah. Furthermore, customs are subject to change with the times and attitudes of people, but not so the Shariah. 2. Allah Ta’ala says: “Do not incline to the transgressors-for then the Fire will touch you.” (Surah Hood) The Qur’aan prohibits Muslims from inclining (or adopting) to the ways, cultures and customs of the kuffaar. Inclining towards them is punishable by the Fire of Jahannum as is stated in the above aayaat. It is evident that if one adopts a culture or the ways of a particular people, it will be because of one’s pleasure for such ways and customs. The heart having inclined towards the aliens, adopts their ways which it finds pleasing and attractive. But, Islam forbids its followers to incline towards the transgressors and the kuffaar. 3. Hadhrat Abdullah Bin Amr Bin A’s (radiallahu anhu) narrates that once he had on him two garments which were dyed a saffron colour. Rasulullah (sallallahu alayhi wasallam) commented: “These are among the attire of the kuffaar. Do not wear these.” (Muslim) Such bright coloured garments are not permissible for men. 4. Hadhrat Rukaanah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “The turban tied on top of a topi (cap) is a differentiating factor between the mushrikeen and us.” (Tirmidhi) Wearing of turbans is common to both Muslims and non-Muslims. The Islamic aversion for imitation of non-Muslims is so great that it considered it necessary to create a difference in the wearing of the turban even if such difference was not visibly discernable. Hence, Rasulullah (sallallahu alayhi wasallam) ordered Muslims who donned the turban to have a topi on as well. The turban will be tied on top of the topi. 5 Hadhrat Ibn Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Whoever imitates a nation (in its way and culture) becomes one of them,” (Ahmad, Abu Dawood) If a Muslim adopts the appearance of the kaafir and faasiq, he will be associated with them in the sin. 6. Hadhrat Abu Raihaanah (radiallahu anhu) narrates that once Rasulullah (sallallahu alayhi wasallam) prohibited ten things. Among these ten things prohibited was to line garments with silk in the style of the non-Muslims (of that time). (Abu Dawood, Nisaai) 7. Hadhrat Ibn Abbaas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Allah curses those men who adopt the appearances of women and those women who adopt the appearances of men.” (Bukhari) 8. Hadhrat Ibn Abi Mulaikah (radiallahu anhu) narrates that it was said to Aishah (radiallahu anha) that a certain woman wears shoes which resemble the shoes of men. Hadhrat Aishah (radiallahu anha) commented: “Rasulullah (sallallahu alayhi wasallam) has cursed women who imitate men. (Abu Dawood) Such imitation is greatly in vogue in our day. In such imitation is a double sin. One sin is the imitation of the opposite sex which in itself is prohibited. The other sin is the imitation of the kuffaar by adopting their styles and fashions of dress. 9. Hadhrat Hajjaj Bin Hassaan (radiallahu anhu) narrates: “We went to meet Hadhrat Anas (the prominent Sahaabi; on this occasion Hajjaaj was a little boy). My sister Mugheera told me that at that time I was a little kid and I had two plaits on my head, Hadhrat Anas (radiallahu anhu) rubbed his hand over my head, made dua for barkat and said: ‘Cut off these plaits because this is the style of the Jews.’ (Abu Dawood) 10. Hadhrat Aamir Bin Sa’d (radiallahu anhu) narrating from his father says that Rasulullah (sallallahu alayhi wasallam) said: “Maintain clean the area in front of your houses and do not imitate the Jews.” (Tirmizi) 11. Hadhrat Ibn Umr (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Allah curses the woman who adorns the hair (of others by means of adding hair) and the one who desires such adornment of hair, those who tattoo and who are tattooed.” (Bukhari, Muslim) Adorning hair by the addition of hairs for women is mentioned in this hadith. If the hair added is human hair, such adornment will be haraam in all, cases. If the hair is artificial and has not been made from some haraam or impure substances, it will be permissible for a married woman to resort to such adornment with the permission of her husband and for the sake of her husband. But such adornment will not be permissible for unmarried women because in presenting an artificial appearance with long hair is deception. She will be deceiving others. Tattooing is forbidden in all circumstances. 13. Hadhrat Ali (radiallahu anhu) narrates that once Rasulullah (sallallahu alayhi wasallam) had an Arabian cross-bow in his hand. On this occasion Rasulullah (sallallahu alayhi wasallam) saw a cross-bow of Persian origin in the hands of a Muslim. Rasulullah (sallallahu alayhi wasallam) commented: “Throw it (the Persian bow) away and take one like this (Arabian bow) ….” (Ibn Majah) From this command of Rasulullah (sallallahu alayhi wasallam) it is apparent that the objects-of use of other nations should not unnecessarily be adopted. This applies to weapons and all other items of use and benefit. If Muslims have their own equivalent, they should make use of their own products and not give preference to the products of the non-Muslims. 14. Hadhrat Huzaifah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “Recite the Qur’aan in Arabic style and tone (i.e. correct and with simplicity) and refrain from the style and tone of the People of the Book (Jews and Christians…..)” (Baihaqi) Even in reciting, the ways of other nations and of people who do not follow the Shariah should not be imitated. 16. Hadhrat Abdullah Bin Amr Ibnul A’s (radiallahu anhu) narrates that he heard Rasulullah (sallallahu alayhi wasallam) say: “A woman who imitates men and a man who imitates women are not of us.” (Targheeb) Conclusion: It is very essential that Muslims adopt Islamic ways and methods in all their affairs, whether worldly or Deeni. There is great benefit in Muslims maintaining their Islamic identity in all their affairs and not only in matters pertaining to worship. The Qur’aan and the Hadith emphasise this. Hadhrat Abdullah Bin Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “My Ummah will be split into seventy three sects of which all, save one, will be in the Fire.” People enquired: “Which group will be saved (from fire)? Rasulullah (sallallahu alayhi wasallam) replied: “That group which will be on my path and the path of my Sahaabah.” (Tirmidhi) ‘Path’ in the context of this hadith refers to the way which has to be followed. Following a way in opposition to it leads to Jahannum. Rasulullah (sallallahu alayhi wasallam) did not restrict his ‘Path’ to any specific department of the Shariah. This hadith covers both mundane and spiritual matters. Affairs pertaining to our worldly life as well as Deeni life are included in the Path of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah. What actually constitutes the Path of Rasulullah (sallallahu alayhi wasallam)? This is not a question which everyone can expound on the basis of his opinion. In this matter, the masses have no option other than enquiring from the Ulama who understand these issues. They have to follow the Ulama. Without following the direction given by the Ulama, the Deen of the masses is not safe. http://theislamicreality.blogspot.co.uk/2012/12/the-muslims-distinct-identity-by-shaikh.html

Travel & Menstruation * If a woman commences a journey in the state of menstruation and travels 48 shar'ee miles or more in this state, she is not considered a Shar’ee traveller. She will perform full salaat upon gaining purity at her destination and not Qasr, regardless of the duration of her stay at the destination being less than 15 days. * If a woman commences a journey in the state of menstruation, but gains purity during the journey when there are 48 miles or more remaining to the destination, then she will perform Qasr at her destination if her stay is less than 15 days. However if she gains purity during the journey when there are less than 48 miles remaining to the destination, then she will not be considered a Shar’ee traveller and she will perform full salaat at her destination regardless of her stay being less than 15 days. * If a woman commences a journey in the state of purity and haidh begins before she leaves the boundary of her hometown, she will not be regarded as a traveller. She will perform full salaat upon gaining purity at her destination and not Qasr, regardless of the duration of her stay at the destination being less than 15 days. She will be considered a traveller only if haidh begins outside the boundary of her hometown and she will perform Qasr after attaining purity at the destination if the length of stay there is less than15 days. There are two conditions which need to be fulfilled for a woman to become a traveller by which the concession of Qasr salaat becomes applicable: 1. She must have the intention to travel 48 miles Note:48 Shar'ee miles is 55 English miles (54.1/2 Precisely). 2. She must leave her hometown/locality in the state of purity Checked by Mufti Zubair Dudha Islamic Tarbiyyah Academy Dewsbury

“We need this at every moment, every silence, and every look. It is the subject of being conscious of Allah, the Majestic and most high. Allah says: “he knows of that which deceive you with the eyes and all that the hearts conceal. Indeed noting is hidden from Allah whether in the heavens or earth”. Nothing is hidden from Allah, the great! He is the lord of this universe. He is the true deity in this universe. Nothing on earth and heaven is unknown to Him. The scholars have mentioned: what is the meaning of consciousness? It is the knowledge of the heart of the nearness of the lord. By Allah, it is a huge problem that one feels or fears the watch of the creation more than the watch of the great and Almighty creator. If cameras are installed in the market places, streets and gatherings and someone tells you “if you look at a woman, we will deduct from your salary and you will be punished”. Subhan’Allah! You will find people will think a thousand times before they look anywhere! They will lower their gaze. Why? Because there is a camera filming his/her every move. If they commit any wrong, their salary will be deducted. He will think a thousand times due to those cameras. But does he not think a thousand times that Allah is watching me? It is so sad to see people fear from their children, they will not do anything that is forbidden in front of the little children, they fear the reaction of the little children. But don’t they fear Allah the most high, the great? If this proves anything, it proves weakness of Iman. For this I say, we are in dire need to remember Allah see’s everything at all times. Before you do anything, before you speak anything, before you look and before you make any decision- remember Allah the most high the great see’s you and is recording everything you do. Bishr al Hafi says “if people reflect on the greatness of Allah, they will not disobey Him. If people reflect on the greatness of Allah they will fear Him, but now people reflect on the greatness of the creation! The greatness of the creation in his heart is immense. So he feels more shame from the creation than the creator.” - Shaheed Sheikh al Husainan (Rahimahullah) from Ideal Woman

Paint the Best ! There was a King who had 1 Eye and 1 leg.. He asked all the painters to draw a beautiful portrait of him. But none of them could -- how could they paint him beautifully with the defects in one eye and one leg. Eventually one of them agreed and drew a classic picture of the King. It was a fantastic picture and surprised everyone.. He painted the King AIMING for a HUNT. Targeting with ONE Eye Closed and One Leg Bent ... MORAL : Why cant we all paint pictures like this for others. Hiding their weaknesses and highlighting their strength Hubb-e-Ilahi's Blog

On Imam Abu Hanifah Being A Tabi‘I January 12, 2013 An original Deoband.org article By 'Allamah Zafar Ahmad al-'Uthmani Translated by Zameelur Rahman Know that the majority of hadith-scholars agree that a man becomes a Tabi‘i by merely having met a Sahabi and having seen him, and it is not a condition that he accompanies him for a period of time and narrates from him. [Al-Suyuti] said in Tadrib al-Rawi on the definition of a Tabi‘i: It was said: he is one who met him [i.e. a Sahabi], although he did not accompany him, as was said on [the definition of] a Sahabi, and al-Hakim agrees with this. Ibn al-Salah said: “It is closest [to the truth].” The author [i.e. al-Nawawi] said: “It is most apparent.” Al-‘Iraqi said: “The practice of the majority of the scholars of hadith is based on this, for indeed Muslim and Ibn Hibban included al-A‘mash amongst the generation of the Tabi‘in.” Ibn Hibban said: “We have included him in this generation because he had met [with a Sahabi] and had recollection [of that meeting]. He saw Anas although it is not authentic from him that he heard a connected narration from him.” Al-Tirmidhi said: “He did not hear any of the Sahabah.” Hafiz ‘Abd al-Ghani al-Maqdisi also counted him amongst them, and he counted Yahya ibn Abi Kathir amongst them as he met Anas, and Musa ibn ‘A’ishah as he met ‘Amr ibn Hurayth. Hafiz [ibn Hajar al-‘Asqalani] said in Sharh Nukhbat al-Fikar: This is the preferred view, as opposed to one who makes it a condition for a Tabi‘i to have accompanied [a Sahabi] for a period of time or that it is authentic he heard [from him], or that [he reached] the age of distinction (tamyiz). Once this has been settled, we say: Our Greatest Imam is undoubtedly a Tabi‘i according this preferred view and is included in His (Exalted is He) statement: “And those who follow them in excellence, Allah is pleased with them and they are pleased with Him.” (9:100) Imam ‘Ali al-Qari said in al-Tabaqat: His sighting of some Sahabah has been established, and his narration from them has been disputed while the relied upon [position] is it is established as I explained in Sharh Musnad al-Imam regarding the condition of his chain of narration to some of the noble Sahabah. Hence, he is from the notable Tabi‘in as stated by the scholars and luminaries. Hafiz al-Dhahabi mentioned him in Tadhkirat al-Huffaz, and he said: His birth was in the year 80. He saw Anas ibn Malik more than once when he came to them in Kufah. Ibn Sa‘d narrated this from Sayf ibn Jabir that he heard Abu Hanifah say this. This shows al-Dhahabi was sure of [the accuracy of] this narration from Ibn Sa‘d as is not hidden. The Seal of the Huffaz, Jalal al-Din al-Suyuti (Allah have mercy on him), said in Tabyid al-Sahifah: This question [of Abu Hanifah being a Tabi‘i] was raised to Hafiz Ibn Hajar and he replied with [a statement], the text of which is: “Imam Abu Hanifah lived at the time of a group of Sahabah, as he was born in Kufah in the year 80 H, and at that time ‘Abd Allah ibn Abi Awfa [resided] therein, since he died after that by agreement; and in Basra at that time there was Anas ibn Malik who died in the year 90 or thereafter. “Ibn Sa‘d narrated with an unproblematic chain that Abu Hanifah saw Anas. Other Sahabah besides these two were alive in the lands [of Islam] after this. “One of them [i.e. the scholars] compiled a volume on what was transmitted of Abu Hanifah’s narration from the Sahabah. However, their chains of narration (isnad) are not devoid of weakness. “The relied upon [position] on his being present [in the times of which Sahabah] is what has passed, and on his sighting of some Sahabah what Ibn Sa‘d narrated in al-Tabaqat. Hence, by this consideration, he is from the rank of the Tabi‘in, and this has not been established for any of the Imams of the towns contemporary to him, like al-Awza‘i in the Levant, the two Hammads [ibn Salamah and Ibn Zayd] in Basrah, al-Thawri in Kufah, Malik in Madinah, Muslim ibn Khalid al-Zanji in Makkah and al-Layth ibn Sa‘d in Egypt. And Allah knows best.” This is the end of what Hafiz Ibn Hajar mentioned. The upshot of what he and others said is that the chains of those [reports on Abu Hanifah’s narration from the Sahabah] are graded weak and inauthentic, but are not baseless. Therefore, the matter of narrating them is flexible, because it is permissible to narrate a weak [narration] and to say without qualification that it has been narrated, as they have stated. I say: It is established from all of this that the Imam’s sighting of some Sahabah is established by [narrations] that are relied upon, and his narration from them has been narrated through weak transmissions, so if its weakness is due to the wickedness (fisq) of the narrators it will not rise by their sum total to the level of hasan, although because of the multiple paths, it will be excluded from having no basis as we mentioned previously from Tadrib al-Rawi in Bab Ahkam al-Da‘if from the introduction [to I‘la al-Sunan]; and if it is for other than wickedness it will rise from weakness to the level of hasan. It is not hidden that a man having narrated from someone is not from the subject of laws, rather from the subject of reports and virtues, so there is no stringency therein like the stringency in laws, since flexibility in the subject of virtues remains well-known amongst the hadith-scholars. As for his sighting Anas, a great multitude of the hadith-scholars and the scholars of reports have confirmed it: From them are Ibn Sa‘d, Hafiz al-Dhahabi and Hafiz Ibn Hajar as has passed. Hafiz al-‘Iraqi said: “The narration from any one of the Sahabah is not authentic from Abu Hanifah, and he had indeed seen Anas.” From them is al-Daraqutni. Hamzah al-Sahmi said: I heard al-Daraqutni say: “Abu Hanifah did not meet any of the Sahabah, although he did see Anas ibn Malik with his eyes, though he did not hear from him.” Al-Suyuti also cited these two [statements] in Tabyid al-Sahifah. [From them is] Imam Abu Ma‘shar ‘Abd al-Karim ibn ‘Abd al-Samad al-Tabari al-Muqri’ al-Shafi‘i (d. 478 H), since he compiled a volume on that which Imam Abu Hanifah narrated from the Sahabah. Al-Suyuti also mentioned this. From them is Hafiz al-Suyuti, since he mentioned the aforementioned statements and approved of them, and he regarded the narrations [of Abu Hanifah from the Sahabah] as not being baseless as has passed. From them is Hafiz Abu al-Hajjaj al-Mizzi. He mentioned him in Tahdhib al-Kamal and he said: “He saw Anas.” [From them] is Hafiz al-Khatib al-Baghdadi. He said in Tarikh Baghdad: “He saw Anas ibn Malik.” [From them] is Imam al-Nawawi in Tahdhib al-Asma’ wa al-Lughat, for he quoted the statement of al-Khatib and he approved of it. [From them] is Hafiz Ibn al-Jawzi. He said in al-‘Ilal al-Mutanahiyah: “Abu Hanifah did not hear from the Sahabah. He only saw Anas ibn Malik.” (Tadhkirat al-Rashid, p. 281) [From them] is Hafiz Abu ‘Umar ibn ‘Abd al-Barr, since he said: “Muhammad ibn Sa‘d, the scribe of al-Waqidi, mentioned that Abu Hanifah saw Anas ibn Malik and ‘Abd Allah ibn al-Harith ibn Jaz’ al-Zubaydi.” He mentioned this and remained silent after it [indicating his approval]. [This is extracted] from al-Jawhar al-Mudiyyah fi Tabaqat al-Hanafiyyah (1:273). From them are Imam al-Jazari, al-Turbushti, author of Kashf al-Kashshaf and the author of Mir’at al-Jinan, Imam al-Yafi‘i. ‘Ali al-Qari mentioned them in Sharh Nukhbat al-Fikar amongst those who state Abu Hanifah saw Anas and other Sahabah, as also mentioned in Tadhkirat al-Rashid, p. 280. From them is Ibn Hajar al-Makki since he said in al-Khayrat al-Hisan: “It is authentic, as al-Dhahabi said, that he saw Anas ibn Malik when he was small, and in one narration [he saw him] multiple times.” From them is ‘Allamah Ahmad al-Qastallani, since he said in the commentary of al-Bukhari in Bab Wujub al-Salati fi al-Thiyab: “And from the Tabi‘in, al-Hasan al-Basri, Ibn Sirin, al-Sha‘bi, Ibn al-Musayyab and Abu Hanifah.” From them is al-Azniqi since he said in Madinat al-‘Ulum: “It is established by this distinction that the Imam is from the Tabi‘in.” From them is ‘Allamah Badr al-Din al-‘Ayni al-Hanafi since he affirmed his narration from those Sahabah whose time he was present in, as mentioned in Tadhkirat al-Rashid (p. 281). From them is Hafiz al-Sam‘ani since he said in al-Ansab: “Abu Hanifah al-Nu‘man ibn Thabit al-Taymi al-Kufi, the Imam of the champions of juristic opinion, and the jurist of Iraq. He saw Anas ibn Malik.” From them is Hafiz ‘Abd al-Ghani al-Maqdisi. He said in al-Kamil fi Asma’ al-Rijal: “He saw Anas.” This is mentioned in Tadhkirat al-Rashid (p. 427). As for his narration from the Sahabah, Imam Abu Ma‘shar ‘Abd al-Karim ibn ‘Abd al-Samad al-Tabari al-Muqri’ al-Shafi‘i (d. 478 H) affirmed it, and he compiled a volume on it, as has preceded. He is from the great scholars of the Shafi‘is. Abu Bakr Muhammad ibn ‘Abd al-Baqi and others narrated from him, as mentioned in Tabaqat al-Shafi‘iyyah (3:243). Hafiz [ibn Hajar al-‘Asqalani] mentioned him in Lisan al-Mizan, and he said: “He narrated from a group and he resided in Makkah, and he taught recitation [of the Qur'an] to people for a long time. Abu Nasr al-Ghazi, Abu Bakr ibn ‘Abd al-Baqi al-Ansari, and Abu Tamam al-Damiri and others narrated from him…Ibn Tahir said: ‘I heard Abu Sa‘d al-Harami say in Herat: ‘Abu Ma‘shar’s audition of Juz’ Ibn Nazif is not authentic, and he only took a copy and narrated it.’ I say: This is not a valid criticism.” (4:50) The Imam and hadith-scholar, ‘Abd al-Qadir ibn Abu al-Wafa’ al-Qurashi al-Hanafi al-Misri, the first to write on the ranks (tabaqat) of the Hanafis, also affirmed it. Hafiz al-Suyuti mentioned him in Husn al-Muhadarah, and Hafiz Ibn Hajar in al-Majma‘ al-Mu’assas and they praised him, as mentioned in al-Fawa’id al-Bahiyyah (p. 42). Al-Qurashi said: “Those from whom he heard, Allah Almighty be pleased with them all, are: ‘Abd Allah ibn Unays, ‘Abd Allah ibn Jaz’ al-Zubaydi, Anas ibn Malik, Jabir ibn ‘Abd Allah, Ma‘qil ibn Yasar, Wathilah ibn al-Asqa‘ and ‘A’ishah bint ‘Ajrud. I related from al-Khatib that he saw Anas ibn Malik, and I refuted the one who said that he did not see him, and I explained that with a satisfactory explanation and all praise is due to Allah.” This is from al-Jawahir al-Mudiyyah (1:28). The Imam, Abu ‘Ali ‘Abd Allah ibn Ja‘far al-Razi narrated from Muhammad ibn Sama‘ah from Abu Yusuf: I heard Abu Hanifah say: “I performed Hajj with my father in the year 93 H when I was 16 [years old][1], when suddenly there was an old man around whom men had gathered, so I said to my father: ‘Who is this old man?’ He said: ‘This is a man who had accompanied the Messenger of Allah (Allah bless him and grant him peace) called ‘Abd Allah ibn al-Harith ibn Jaz.’ I said to my father: ‘What does he have?’ He said: ‘Sayings he heard from the Messenger of Allah (Allah bless him and grant him peace).’ I said to my father: ‘Take me to him that I may hear from him.’ I came in front of him and the people parted until I came close to him, and I heard him say: ‘Allah’s Messenger (Allah bless him and grant him peace) said: “Whoever gains understanding in the religion of Allah, Allah will suffice him of his worries, and give him sustenance from where he did not imagine.”’” Abu ‘Umar ibn ‘Abd al-Barr narrated it as follows: “It was reported to me from Abu Ya‘qub Yusuf ibn Ahmad al-Saydalani al-Makki: Abu Ja‘far Muhammad ibn ‘Amr ibn Musa al-‘Uqayli narrated to us: ‘Abu ‘Ali ‘Abd Allah ibn Ja‘far al-Razi narrated to us,” and he narrated it, and remained silent after it. This is in al-Jawahir al-Mudiyyah (1:273). The statement has preceded from Ibn ‘Abd al-Barr relating from Ibn Sa‘d that Abu Hanifah saw Anas and ‘Abd Allah ibn al-Harith ibn Jaz’ al-Zubaydi, indicating that he believed what Abu ‘Ali ‘Abd Allah ibn Ja‘far al-Razi related is authentic. Allah knows best. It has another route transmitted by the chief judge, Muhammad ibn Mahmud al-Khawarizmi, in Jami‘ al-Masanid from Muhammad ibn Ahmad ibn Sama‘ah: Bishr ibn al-Walid al-Qadir narrated to us: Abu Yusuf al-Qadi narrated to us: Abu Hanifah narrated to us, and he mentioned it, although he said: “I performed Hajj with my father in the year 96.” (1:24) Al-Khawarizmi said: “From his virtues and excellences which was not shared by anyone after him is that he narrated from the companions of the Messenger of Allah (Allah bless him and grant him peace), since the ‘ulama are agreed on this, although they differ regarding their number.” (1:22) Probably the intent of “‘ulama’” is the Hanafis in particular, and by their “agreement,” the agreement of most of them, and it is not hidden that the owner of a house is more knowledgeable of what is in it. ‘Allamah Muhaddith al-‘Ayni also affirmed his narration from the Sahabah as has preceded, and ‘Allamah ‘Ali al-Qari, since he said: “The relied-upon [position] is it is established,” and it has preceded from al-Suyuti that he did not regard them as baseless. Whoever denies Imam Abu Hanifah (Allah be pleased with him) is a Tabi‘i after this is either a deficient ignoramus or a pathetic fanatic. (Abu Hanifah wa Ashabuhu l-Muhaddithun, Idarat al-Qur’an wa l-‘Ulum al-Islamiyyah, 1427 H, 6-11) _____________________________ This is how it is in the original, and it is probably 96 [as the preferred view is he was born in 80 H] as in Jami‘ al-Masanid, and in all cases it is not free of problems, since ‘Abd Allah ibn al-Harith died in the year 86 or 87 and it was said 88 in Egypt; unless it is said that there was word-alteration (tashif) in the narration and the Imam saw him in the year 86 when his age was 6 years old, and this ‘Abd Allah died in this year or after it by one or two years after returning to Egypt. And Allah knows best. (‘Allamah Zafar Ahmad al-‘Uthmani) [↩]

Question What is the ruling of haircuts? Answer Haircuts Men are permitted to cut their hair.This is based on the fact that there are numerous narrations which mention that Rasulullahsallallahualaihiwasallam and the Sahabahradhiallahuanhumcut, trimmed or shaved their hair. However, there are; as with any other aspect of a Muslims life; certain restrictions and boundaries. Everyone is attracted to the latest fashion and style donned by celebrities, pop stars, sports stars and models. Everybody wants to be identified as a person who is in-sync with the times and in co-ordination with the latest trend. This ranges from the clothes such people wear to the foods they eat; and the hairstyles they don. Hairstyles play a major part in the way a person is perceived by society. Certain hairstyles display chivalry and boyishness, whereas other styles display that a person is a business man or a serious person. Certain hairstyles link a person to a certain group, clique or organization. Other people choose to style their hair to display their personality; be it daring, carefree, lazy, adventurous, free spirited etc. Some of these hairstyles are as follows: •Crew cut •Buzz cut •Dreadlocks •Fohawk •Mowhawk •Flattop •Afro •Spikes •Mullet •Pompadour •Quiff •Rattail •Caesar cut •Cornrows •Shag •Undercut •Curtains •Half ponytail •High top fade •Line up •Tonsure •Waves •Comb over •Emo hair •Bangs As Muslims we should protect our identity. Islam is our way of lifein everything.It is not restricted to the masjid, house or workplace. It advises us on what we can and can’t wear, what we can and can’t eat; likewise it has given us specific guidelines pertaining to our appearance. Allah Ta῾ālā states in the Holy Quran: قُلْإِنْكُنْتُمْتُحِبُّونَاللَّهَفَاتَّبِعُونِييُحْبِبْكُمُاللَّهُوَيَغْفِرْلَكُمْذُنُوبَكُمْ (3/31) “Say: (Oh Muhammad) If you love Allah then follow me and Allah will love you and He will forgive your sins.” It was the noble habit of Rasulullahsallallahualaihiwasallam to keep long hair and it has also been proven that he shaved the hair of his mubaarak head.<!--[if !supportFootnotes]--><!--[endif]--> If one doesn’t want to keep long hair or a bald head, he may adopt the hairstyles of the pious people in one’s vicinity because Allah Ta῾ālā states in the Holy Quran: وَاتَّبِعْسَبِيلَمَنْأَنَابَإِلَيَّ (31/15) “And follow the way of those people who repent to me.” It should be kept in mind that our actions are judged by our intentions. If a person keeps long hair to emulate the Prophetsallallahualayhiwasallam, then he is practicing a Sunnah for which he will be rewarded. However, if he keeps long hair to emulate the appearance of a certain religious sect or to resemble women, then he is doing something impermissible as will be discussed below. Generally, there are three factors that render a haircut impermissible. <!--[if !supportLists]--> i. <!--[endif]-->قزع (Partially shaved)<!--[if !supportFootnotes]-->[ii]<!--[endif]--> <!--[if !supportLists]--> ii. <!--[endif]-->تشبه (Imitating non- Muslims/ women) <!--[if !supportLists]--> iii. <!--[endif]-->شهرة (Standing out –showy/ unusual hair )<!--[if !supportFootnotes]-->[iii]<!--[endif]--> <!--[if !supportLists]-->1. <!--[endif]-->Qaza’ is impermissible because of the following Hadīth: عَنْعُمَرَبْنِنَافِعٍ،عَنْنَافِعٍ،عَنِابْنِعُمَرَقَالَ: نَهَىرَسُولُاللَّهِصَلَّىاللهُعَلَيْهِوَسَلَّمَعَنِالْقَزَعِ . قَالَ: وَمَاالْقَزَعُ؟قَالَ: أَنْيُحْلَقَمِنْرَأْسِالصَّبِيِّمَكَانٌوَيُتْرَكَمَكَانٌ<!--[if !supportFootnotes]-->[iv]<!--[endif]--> Translation: Umar bin Nāfi’ that Nāfi’ narrates that Ibn Umar radhiallahuanhuma said: Rasulullahsallallahualaihiwasallam prohibited us from Qaza’. IbnNāfi’ enquired: what is Qaza’? He replied: “To shave one part of a child’s head and leave the remaining part unshaven.” Some of the haircuts mentioned above fall under the ambit of Qaza’ such as the: crew cut, flattop, rattail and mowhawk (when part of the head is shaved). <!--[if !supportLists]-->2. <!--[endif]-->The second factor that renders a haircut impermissible is imitating non-Muslims,fussaaq(sinners) and women. Rasulullahsallallahualaihiwasallam said: عَنِابْنِعُمَرَ،قَالَ: قَالَرَسُولُاللَّهِصَلَّىاللهُعَلَيْهِوَسَلَّمَ: مَنْتَشَبَّهَبِقَوْمٍفَهُوَمِنْهُمْ<!--[if !supportFootnotes]-->[v]<!--[endif]--> If a person has a hairstyle that is generally perceived to be affiliated with a certain religious group, it will be impermissible to don. The same ruling applies to feminine hairstyles. Also, if a person wears a certain hairstyle because such and such a celebrity/ pop star/ footballer wears’ it, this will be impermissible. E.g.Ateenager is infatuated with a pop star by the name of Leo Foxx. He buys the same clothes he wears, buys the same shoes he wears andwears the same hairstyle he has, this will be impermissible.<!--[if !supportFootnotes]-->[vi]<!--[endif]--><!--[if !supportFootnotes]-->[vii]<!--[endif]--> If one is not sure as to whether keeping a certain hairstyle falls under the ambit of imitating the non- believers then he should abstain from it. Rasulullahsallallahualaihiwasallam is reported to have said: دَعْمَايَرِيبُكَإِلَىمَالاَيَرِيبُكَ<!--[if !supportFootnotes]-->[viii]<!--[endif]--> “Leave that which puts you in doubt and implement that thing which does not put you in doubt.” <!--[if !supportLists]-->3. <!--[endif]-->The third factor that renders a hairstyle impermissible is shuhrah(an unusual hairstyle that causes one to stand out). An example of this is a person with brightly coloured/ multi-coloured hair or a person with flamboyantly large spikes etc. Finally, if in a certain society/ environment certain haircuts/ hairstyles are frowned upon, it is better for one to abstain from keeping them. Conclusion: <!--[if !supportLists]-->· <!--[endif]-->It is permissible for one to shave or trim the hair of the head. <!--[if !supportLists]-->· <!--[endif]-->It is permissible for ones hair to be of different lengths e.g. number 4 and 7 as long as no impermissible elements are found. <!--[if !supportLists]-->· <!--[endif]-->Qaza’ is impermissible (partially shaving ones hair and leaving the rest unshaven. <!--[if !supportLists]-->· <!--[endif]-->It is impermissible to have hair that are attributed and affiliated with a specific religious group, cult or clique. <!--[if !supportLists]-->· <!--[endif]-->It is impermissible for a person to don a certain hairstyle with the intention of imitating a non-Muslim or sinner. <!--[if !supportLists]-->· <!--[endif]-->It is impermissible for one to have unusual hair/ hair that make one ‘stand out from the crowd’. And Allah Ta’āla Knows Best Mawlana Saanwal ibn Muhammad, UK Student DarulIftaa Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net

Colored Contact Lenses By Mufti Muhammad Kadwa Q.) Please could you tell me what the ruling is about wearing coloured contact lenses? [Hassan Suriya] A.) It is not permissible. It involves deception and indicates ungratefulness for the natural colour Allah Ta'ala has granted one. http://www.albalagh.net/qa/0076.shtml

By Mufti Ibn Adam al-Kauthari Q.What is the Islamic verdict on contraception and birth control in general? Is it only permissible at times of need? A. First of all, it should be known that, one of the main aims of marriage in Islam is procreation. Islam encourages its followers to reproduce in large numbers in order to increase the size of the Ummah of our Prophet (Allah bless him & give him peace). Allah Most High says in the Qur’an: “So now hold intercourse with your wives and seek (the children) what Allah has ordained for you.” ( Surah al-Baqarah, V: 187) In a Hadith recorded by Imam Abu Dawud, Imam an-Nasa'i and others, the Messenger of Allah (Allah bless him and give him peace) said: “Marry women who are loving and reproduce in abundance, for I shall outnumber the other nations by you.” It is clear from the above, that Shariah encourages its followers to abstain from practicing birth control, especially, when it is given a formal, organized and general approach. Therefore, one should refrain from practicing contraception unless necessary. As far as the Shar’i ruling is concerned, there are two categories of birth control and the ruling of each is different as detailed below. 1) Permanent Irreversible Contraception This type of contraception is carried out when the couple decide never to have a baby. It is done with a sterilization operation carried out either on the man (vasectomy) or the woman (tubectomy) and renders the couple incapable of ever having children. The ruling with regards to this is that, it is unlawful (haram) to carry out such operations. There are many Narrations of the Messenger of Allah (Allah bless him & give him peace) and clear texts of the fuqaha (Jurists) which determine this. The Companion, Sayyidna Abdullah ibn Mas’ud (Allah be pleased with him) said: “We use engage in Jihad in the company of the Messenger of Allah (Allah bless him & give him peace) and our wives did not accompany us. We said: O Prophet of Allah! Shall we not castrate ourselves? He forbade us from doing so.” (Sahih al-Bukhari) The great Hanafi Jurist, Allama Ibn Abidin (Allah have mercy on him) says: “Castration of humans is Haram.” (Radd al-Muhtar). Imam al-Ayni (Allah have mercy on him) says: “Castration (and sterilization) is prohibited with the consensus of all the scholars.” (Umdat al-Qari) However, in cases of extreme necessity, Irreversible contraception will become permissible. For example, a woman’s life is in danger or repeated pregnancies gravely damage her health, etc. This however, should be advised by a Muslim qualified doctor. 2) Temporary Reversible Contraception There are many methods by which reversible contraception can be performed. Coitus interruptus (Withdrawal method), the pill, using of the condom, i.u.d, spermicidal, just to mention a few. The ruling on reversible contraception is that, it is somewhat disliked (makruh tanzihan) if practiced without any reason. If there is a genuine reason, then it will be totally permissible with the permission of the wife. Some of the reasons (for the permissibility of reversible contraception), which the fuqaha mention, are: a) Physical state of the woman, b) Weakness and illness, c) The couple are on a distant journey, d) The couple’s relations are unstable and divorce is likely, e) Spacing out children in order to give them adequate care and attention, If contraception is practiced due to a reason contrary to the teachings of Shariah, then it will not be permissible. Some of these reasons are: a) Fear of poverty and not being able to provide, b) For the fashion of keeping small families and imitating the Kuffar, c) Being ashamed of having a girl, There are many narrations from the Messenger of Allah (Allah bless him and give him peace) which signify the permissibility of reversible contraception, but at the same time indicate it to be undesirable. Sayyiduna Jabir (Allah be pleased with him) says: “We used to practice coitus interruptus (withdrawal method) while the Qur’an was being revealed. The Messenger of Allah (Allah bless him & give him peace) knew of this and did not prohibit us.” (Sahih al-Bukhari and Sahih Muslim ) This has more or less been mentioned by the scholars in their books. (See Imam Nawawi in his commentary of Sahih Muslim, Mulla Ali al-Qari in al-Mirqat, Ibn Abidin in his Radd al-Muhtar and others. And Allah Knows Best

Q.Is it allowed to wear abayas with stones and embroidery fixed onto it? If it is allowed, up to what extent can it be adorned? A. Beauty is supposed to be displayed in the home in the presence of the husband, children, and mahram relatives. It is not meant to be displayed in public. The beauty of a woman is a private treasure and not a public property to be enjoyed by one and all. Thus, the purpose of the Abaya is to conceal the body and make one unattractive when emerging from the home. Needless to say, beautifying the abaya defeats the very purpose of the abaya. The Qur’an commands that women should not even stamp their feet in a way that part of her beauty may be revealed. How can then it permit them to publicly adorn themselves with outer garments that are attractive or revealing? A hadith actually curses the woman who uses any type of perfume at a place where its fragrance would reach non-mahram men. Further, it categorically states that women should stay out of public view. When she leaves her home the shaitan looks for ways to tempt people through her. Hence, abayas that have revealing features or any type of attraction are not only impermissible but they are shameful and a cause of fitnah and evil. May Allah protect us all. However, if the Abaya is worn at home and only in the presence of other females or one's husband, then it could be beautified. And Allah Knows Best http://www.albalagh.net/qa/0161.shtml

Q.) I am a driving instructor in the UK. Does Islam permit me to give lessons to women? A.) It is haram for a male to give driving lessons to a Ghayr Mahram (not prohibited in marriage) female. Rasulullah said, 'No (Ghayr Mahram) man should be alone with a woman.' And Allah Ta'ala Knows Best By Mufti Ebrahim Desai Posted: 27 Safar 1424, 17 April 2004

Question Why is impermissable for a women to wear perfume in front of ghair mehrams but not for men? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Allah in His Infinite Wisdom has made different things impermissible for men and women keeping in view the biological differences between the two genders. For example, men are forbidden from wearing gold and silk, while both of these are permissible for women. Likewise, he (salallahu alayhi wa sallam) has stated that women should not wear perfume when they go outside while this injunction is not given to men. The wisdom and practicality of this command becomes clear when we understand that Allah has defined different roles for men and women. Women have been created alluring and attractive by nature. However, this does not mean that they can be treated as objects and compared to other women on the street. Therefore, to conceal their beauty, women are required to observe the hijab when leaving their homes. Perfume or scent is also a part of beautification but it cannot be hidden like other articles of beauty can. It spreads and attracts attention towards the person wearing it. A believing woman then would be negating her hijab by wearing perfume. Men, on the other hand, do not wear hijab and neither is beauty associated with them the way it is with women. As a result, this injunction does not apply to them. And Allah Ta’āla Knows Best Sohail ibn Arif, Student Darul Iftaa Chicago, USA Checked and Approved by, Mufti Ebrahim Desai.

Rasoolullah Sallallahu Alayhi Wa Sallam has stated, Beware of seven sins which utterly destroy a person: To commit Shirk (ascribe partners or equate anything to Allah) To practice Sihr (jadoo/black magic) To commit murder To consume interest To usurp the property of orphans To flee from the battlefield To falsely accuse an innocent and chaste woman of fornication. Jamiatul Ulama (KZN) Council of Muslim Theologians 223 Alpine Road, Overport, Durban Tel : +27 (0) 31 2077099 Fax : +27(0) 31 2074163 Website : www.jamiat.org.za

The Greatest Gift - The Human Body Diet plays a very important role in the daily life of a believer. There are many verses in the Noble Qur’ân which draw man's attention towards his self and which invite him to carefully study his body and soul and the nature of their mutual relationship. By doing so, one will firstly find in it strong evidence of the existence of Allah and that Allah has not created mankind and all other beings of this world without any purpose as mentioned in the Noble Qur’ân: “Our Lord! You have not created (all) this without purpose.” (3:191) T he Importance of Healthiness It is therefore necessary to ensure that the physical body is kept healthy so that the soul and spirit may also remain healthy thus in turn aiding the believer in the service of both his spiritual and material attainment. Diet therefore, plays an important role for this purpose. For this reason Islam has prohibited certain foods due to their ill effects and permitted all other pure, good and clean food products. Allah Ta’ala says in the Noble Qur’ân: “O’ Believers! Eat of the good and pure (lawful) that We have provided you with and be grateful to Allah, if you truly worship Him.” (2:172) Rasulullah sallallahu alayhi wasallam said: “Halal is clear and the Haram (unlawful) is clear. Between the two there are doubtful matters concerning which people do not know. One who avoids them in order to safeguard his deen(religion) and his honour are safe, while if some one indulges in it, he may be indulging in the unlawful…"(Bukhari) General Qur’anic guidance dictates that all foods are Halal except those that are specifically mentioned as Haram (unlawful or prohibited). Muslims in general are advised to eat good and pure things and not to indulge in impure, bad and harmful things thus following their open enemy Shaitaan: “O People! Eat of what is lawful and good on the Earth and do not follow the footsteps of Shaitaan, for he is your open enemy.” (2:168) Muslims permit all foods, pure and clean for consumption. Islamic Jurisprudence has derived certain principles from the Ahadeeth to determine whether a particular animal or bird is lawful or unlawful. HALAL: This is an Arabic term which means permissible or lawful in Islam. In reference to food, it is the Islamic dietary standard, as prescribed*in the Shari’ah (Islamic Law). Halal Animals The following animals are fit for Muslim consumption: All cattle, Sheep, Goats, Camels, All types of buck, Rabbits, Fish , Locusts.* The aforementioned animals excluding fish and locusts will only be considered Halal when they*are slaughtered according to the Islamic guidelines as formulated by Jurist. Please refer to Halal Monitoring Committee (www.halalmc.org) website for the guidelines. It is also required that the Halal animals be slaughtered while pronouncing the name of Allah at the time of slaughter. “Eat of that over which the name of Allah hath been mentioned, if ye are believers in his revelations” (6:118) “And eat not of that whereon Allah’s name hath not been mentioned, for lo! It is abomination. Lo! The devils do inspire their friends to contend with you. But if ye obey them, ye will be in truth idolaters”. (6:121) Unlawful Organs of Animals Slaughtered as Halal · Flowing Blood · Male reproductory organ · Testicles · Female reproductory organ · Pancreas · Gall bladder · Bladder · Spinal cord HARAM: This is another Arabic term which means impermissible or unlawful in Islam. Meat is the most strictly regulated of the food groups. Blood, pork, and the meat of dead animals or those immolated to other than Allah strongly prohibited. The unlawful foods are specifically mentioned in the Glorious Qur’an, in the following verses: “He hath forbidden you only carrion, and blood, and swine flesh, and that on which hath been invoked any other name besides Allah’s……..” (2:173) “Forbidden unto you (for food) are: carrion and blood and swine flesh, and that on which hath been invoked the name other than Allah, and the strangled, and the dead through beating, and the dead through falling from a height, and that which hath been gored to death, and the devoured of wild beasts, saving that which ye make lawful (by slaughter) and that which hath been immolated to idols and that ye swear by the divining arrows. This is an abomination….” (5:3) Haram Animals: The consumption of the following animals is against the dietary laws of Islam. Likewise any ingredient or product derived from them or contaminated with them is also prohibited for a Muslim to consume: · Meat of swine (pig) including all it’s by products · Meat of an animal that was not blessed with the name of Allah at the time of slaughter · Meat of dead animals (carrion)* · Meat of animals that were strangled to death · Meat of animals that were beaten to death · Meat of animals that died due to falling from a height · Meat of animals that were gored to death by a horn · Meat of animals that were devoured by wild beasts · Animals killed in a manner which prevents their blood from being fully drained from their bodies; · Carnivorous animals with fangs, e.g. lions, dogs, wolves, tigers, etc… · Birds of prey e.g. falcons, eagles, owls, vultures, etc · Reptiles, snakes, crocodiles · Mules and Asses · Pests’ e.g. rats and scorpions · Insects excluding locusts Haram Fluids · All types of alcohol · Blood · Intoxicating of all types, including alcohol and drugs Alcohol is also prohibited, as its harms have been proven greater than its benefit. This has also been stated by Allah in the Noble Qur’ân in Surah al-Baqarah. Other physical, moral, social and spiritual evils of intoxicants have been mentioned in many verses of the Holy Qur’ân and blessed traditions of the Holy Prophet*(PUBH). Many of these ill effects can also be easily noticed in our societies. This prohibition of alcohol and other intoxicants is evident according to the following guidance: “O ye who believe! Intoxicants and games of chance, and idols and divining arrows are an abomination of Satan’s handiwork. Leave it aside in order that ye may succeed.” (5:9) A Balanced Diet - Prescribed in the Qur’ân The Qur’ân has not restricted itself in merely mentioning the permissible and impermissible foods but goes to the extent of giving useful tips regarding a balanced diet, a diet which contains most if not all the useful ingredients required for the growth, strengthening and repairing of the human body. These ingredients include animal protein, fat, calcium, iron, salts, etc. The most balanced diets consist of meat, fish, fresh milk, cheese and fruit. Both direct and indirect references have been made regarding the afore mentioned. The reference regarding the importance of meat protein in the human diet is given in the following verse: “And the cattle, He has created them for you, in them there is warmth (clothing) and numerous benefits, and of them you eat.” (16:5) In this verse special reference has been given to the importance of eating despite having said, “…numerous benefits…”. Reference regarding other types of meat has also been given such as the meat of fowls in the following verse: “And the flesh of fowls that they desire.” (56:21) Fish has always been considered as a food of very high protein and is very important for human consumption. Allah says: “And from them both (fresh and salt water) you eat fresh tender meat (fish).” (35:12) The usefulness of fresh milk is stressed in these words: “And verily in the cattle there is a lesson for you. We give you to drink of that which is in their bellies, from between excretion and blood, pure milk, palatable to the drinkers.” (16:66) The benefits of fruits as good nourishment can be understood from this verse: “And from the fruits of date palms and grapes, you desire strong drink and a goodly provision.” (16:67) Similarly there are verses which cover the whole range of fruits, salads, and vegetables which also play an important role in a nutritious, balanced diet: “It is He who sends down rain from the sky, and with it We bring forth vegetation of all kinds, and out of it We bring forth thick clustered grain. And out of the date palm and its spate come clusters of dates hanging low and near, and gardens of grapes, olives and pomegranates each similar (in kind) yet different (in variety and taste). Look at their fruits when then begin to bear, and the ripeness thereof.” (6:99) Islam, being a complete religion, also teaches and advises the believer as to what the best method of eating is. The believers are advised to be moderate in every aspect of life. Direct reference has been made in the Noble Qur’ân regarding moderation in eating and drinking. “And eat and drink, but waste not in extravagance, certainly He (Allah) likes not those who waste in extravagance.” (7:31) Abstain from meat To abstain from meat in Islam is permisable as long as one does not consider the consumption of meat to be haraam (impermissable) - During the time of Rasoolullah the Muslims were basicly semi-vegetarian - (occasional consumption of meat). Meat was considered an expensive luxory. After the conquest of more fertile lands like Syria and Iraq, the subsequent wealth increase of Muslim, meat became easier to afford. Sayyidina Umar(Ra) says, 'Beware of meat, because it has an addiction like the addiction of wine.' And the other hadith in the Muwatta—there is a chapter called 'Bab al-Laham (the chapter of meat). Both are from Sayyidina Umar. During his khilafa, he prohibited people from eating meat two days in a row, only allowing meat consumption every other day. In one incident He saw one man eating meat every day, and he said to him, 'Every time you get hungry you go out and buy meat? Right? In other words, every time your nafs wants meat, you go out and buy it?' He said, 'Yes, Amir al-Mumineen, ana qaram (I love meat),'. And Sayyidina Umar said, 'It would be better for you to roll up your tummy a little bit so that other people can eat.' The well to do muslim (middle class) of the time used to consume meat once in every two weeks. So even if one is averse to eating meat, it is however possible to consume meat occasionally. Moderation- The Teachings of the Prophet (PUBH) The Best of Teachers and the Mercy of the Worlds*(PUBH) is reported to have clarified the meaning and limit of moderation in a tradition in which he is reported to have said that one’s worst weakness is one’s belly. If you must eat make sure you fill one third of your stomach with food, one third with water and leave one third for air i.e. leave it empty. The Messenger of Allah SWT said: "No human ever filled a vessel worse than the stomach. Sufficient for any son of Adam are some morsels to keep his back straight. But if it must be, then one third for his food, one third for his drink and one third for breathing ." [Ahmad, At-Tirmidhee, An-Nasaa'ee, Ibn Maajah - hadeeth saheeh.] In another narration, the reason for moderation has been clearly stated. The Prophet*(PUBH) is reported to have said: “The stomach is the tank of the body and the veins go down to it. When the stomach is healthy the veins come back in a healthy condition, but when it is in a bad condition, they return diseased.” In short, believers are advised to always take care of their stomachs and refrain from foods and practices that might pollute the stomach with various diseases. In order to do so the Prophet*(PUBH) is reported to have advised believers to always stop eating before their stomachs are completely full i.e. stop eating when the urge to eat more is still present. Conclusion - The Etiquette's of Eating and Drinking Islam teaches us many other etiquette's of eating and drinking. The Prophet*(PUBH) made a point of developing remarkably clean and healthy eating habits among his followers. He asked the companions to wash their hands before and after, to start eating with the praise of Allah, to eat using the right hand, not to eat until they really felt hungry, not to eat and drink excessively. Finally, by praising and thanking Allah for the food and drink, for our consumption. From all that has been mentioned, the importance of healthy eating, a balanced diet and hygiene can be understood in the light of the Qur’ân and Sunnah. Islam has stressed on the importance of these things right from the start unlike health authorities etc., which have just recently begun to stress its importance. This could be counted as just another gem that manifests the perfection of Islam. References: www.halalmc.co.uk/resources/what_is_halal.html#1 www.inter-islam.org/Lifestyle/lifestyledex.htm Eating with non muslim For most new muslim the common concern is eating with non-Muslims without one having to eat and indulge into unlawful practices, but at the same time, they are drinking wine and eating unlawful (haram) meat, etc. The ruling with regards to such situations is that, to make a habit of this would be impermissible. However, if there is a genuine need (such as work get-togethers) and it is done infrequently, then it would be permissible, provided one does not be affected by the ways and practices of the Kuffar (contrary to Islam) In conclusion, it will be impermissible to eat with non-Muslims (or even Muslims) if it entails one participating in unlawful things, or if the food party is connected to a religious event of the non-Muslims. Besides that, if one eats with them now and then without forming a habit, and limits it to the genuine need, then there is nothing wrong with that. And Allah knows best Mufti Muhammad ibn Adam al-Kawthari (Darul Iftaa) For detailed answer please refer to Q&A portal -Sunnipath & Daruliftaa. http://www.daruliftaa.com/question.a...nID=q-14494066 qa.sunnipath.com/issue_view.asp?HD=1&ID=2752&CATE=107

1. The name must be meaningful 2.On the day of judgment a person will be called by his or his parents name 3. Allah, the Exalted likes best the name Abdullah and Abdurahman 4. Prophet (SAW) always changed names (to good meaning ones) that are found to be derogatory 5. Select name that signify servitude to Allah alone and no one else 6. Better to keep a name of Prophet (primarily) or of some pious individual Keeping all this in mind one can retain their entire names prior to conversion if there is no negative conotation associated with the names. However often some finds adopting or arabising the first name helps personally as well as socially. It is important that you are known to be muslim by the community you live in as well as by your relative who you feel to be at ease with. Usage of the term 'Bint / Ibn / Abu/ Umm' is Arabic custom, generally not employed by non Arabic Muslims as the emphasis is on the self rather than family members. Some examples of Muslim names of converts with last/family name retained David Burns to Dawud Burns, Yassin Dutton Ayisha Beweley Sarah Joseph Abdasamad Clark Abdur Rahim Green Yusuf Chamber

Answer by Mufti Abdur Rahman Ibn Yusuf and Shaykh Faraz Rabbani Any of the four Sunni schools of law are valid to follow, and which one chooses to follow is a matter of personal preference and circumstances. One should consider: (1) Which madhhab you can learn properly, given your life circumstances (2) Which mahhab you can get your questions answered for (3) Your personal inclination, and general life considerations (such as family background, community, and so on). Choosing a school to study and follow is a decision which should be based on accessibility of material and scholars of that school, rather than anything else. It is difficult to say which the easiest school to follow is. Each school has certain issues which would be considered more difficult than what is fond in another school and some issues which would be considered easier.Hence, inquire around your area to see what is the madhhab that most people follow and have access to. If there are proficient scholars of the Hanafi school found in your area, then take up that school by learning the basics rules of everyday worship from them or by reading a text under their guidance then consult them on any deeper issues that arise. Likewise, if you find scholars from the Shafi'i or Maliki school, and have access to them or the relevant materials then adopt that school. My Comment: One fiqh: The response was formulated to give a general guidance for average muslim and is by the highly respected scholar with speacility in Islamic scinence, one being a faqih expert in IFTA, one of the toughest sciences to master. As a layperson with limited knowldge other then being able to understand some basic text, I lack the ability or the capacity to decifer inorder to obtain ruling of Shariah. The shariah was understood and applied by the notable sahabas (RAD) differently and as such my humble and limited knowldge prevents me from making such a bold claim that there was always one fiqh. Anyway, the lecture titled 'Juristic Differences' by Shaikh Abu Yusuf Ryadul Haq inshallah will give you some appreciation into this vast and complex islamic sciences Authentic Fiqh: There are two types of law, absolute and speculative. The absolute law has no room for difference of opinions in them. The speculative laws have more than one possible meaning. There were many schools of thought/ Jurisprudance [pl. Madhhaahib. singular = Madhhab] before but many died out. Due to this, only 4 extensively stood the test of time. All are correct since they differ in terms of interpreting the speculative laws. In my limited knowldge, I can't say which jurisprudance is more authentic. It is like comparing apple with pear. There are various Hanafi scholars for instance who wrote extensively in Malaki Fiqh. Malaki Fiqh uses tradition practiced by people of madina where sahaba lived, similarly hanafi fiqh is developed in Iraq where notable Sahaba such as Ibn Masud (RAD) and many other notable sahaba taught. Imam At Tahawiya (acce[ted view of Muslim Creed] for instance followed Hanafi Fiqh, Ibn Rajab & Ibn Taymiah followed Hambaly fiqh, Imam Bukhari studied Shafi fiqh as well with Imam Ghazali. Many of times, people with limited knowldge try to weigh one against one another, forgetting Imam Matrudi and Imam ashari are two side of the same coin, similar is the case for accepted view of scholars. Most scholarly reverts like Imam Abdusamad Clark, learnt the malaki fiqh with whom I liase regularly works closely with Hanafi scholars in translating classical books. Just for information I follow Hanafi Fiqh/ jurisprudance and I remember Imam Abdusamad Clark stating that Islamic view point is not driven by personality'. Ustad Abdul Hakim Murad (shafi)adds it is about following due process/usul, and Shaikh Ryadul Haq (Hanafi) states knolwdge is not knowledge if not accompanied with humility and realisation. One only realises it after apprciation and following due process in seeking knowldge. Hence process is more important then which fiqh you study. The 3 pointer are simple keys to start the process of seeking knowldge of shariah. In todays age, it is rare for anyone to master more then one fiqh. If one is able to do so, good on him. Life experience is about priorotising so that our small and humble effort is accepted by the Most sublime, the Most Merciful in this life and in the hereafter. For most of us, in addition to learning one fiqh, there are ibadah we can engage in for gaining nearness of Allah by performing Sunnah and Nawafil act i.e Adkar, reciting Quran and pondering over it, charity work, helping the needy and aged, dawah and being with those who are forgotten by most of us and to summerise be a good human so that Allah, the most Sublime makes us of his favoured servent.

Qur'an and Sunnah have provided ample guidance on the subject which can be summarized in four essential principles. There is no prescribed particular dress style. However, these principles can be used to accommodate our needs, circumstances and tastes. 1. Our dress must cover our body adequately. Men - it is the middle part of the body from navel to knee. Women - It is the entire body except hands and face. These parts must never be exposed to any other person (except in case of genuine need e.g. medical treatment). In addition, the cloth must be neither see-through nor tight fitting. 2. Dress should provide adornment. It should provide for decent appearance. Our appearance should not be an eyesore for decent human beings. Men - This extends the coverage requirements to include most of the body. Women - The essential requirement is that their dress should identify them as respectable ladies who would be honoured not harassed. Additionally, hijab rules aim at protecting them from the gaze of other men. She should also try not to wear clothing that attracts attention according to the culture of the area where she lives. For example, bright colours are perfectly normal in some parts of Africa, whereas they would turn heads in some parts of Canada. 3. Dress ought to establish some sort of Islamic identity. At the least it should not identify us as followers of another religion. It can be stated that “Prohibition of Imitation” of the non-Muslims comes into effect in one of two ways: · Either through one’s directing oneself in imitating them, of his own accord, with the intention of being like them, or · Through imitation of something religiously or otherwise unique to them, in a way that would allow an onlooker to consider one as “one of them”. 4. The design of the dress must avoid three deadly sins: show off, arrogance, and self indulgence. Our garments provide an easy opportunity to nurture them. Hence the need to be extra cautious. One Hadith states "Eat what you feel like and wear what you feel like. But avoid two things: extravagance and arrogance." [bukhari]. At the risk of stating the obvious one should be reminded that this Hadith establishes an overriding concern that limits our choices within the realm of what is considered halal. It does not do away with the distinction between halal and haram. Simply, wearing the everyday clothes most of us wear is perfectly fine. One should, though, try to avoid modern day fashion brands that are signs of the corrupt - as wearing such clothes does have spiritually negative effects regardless of whether we “feel” it or not. However, one should equally strive to emulate the prophetic sunna . It is highly recommended to follow the sunnas of dress, which are general principles one should follow not limited to any specific type of clothing. The prophetic message was for all mankind and not merely a specific group. Thus, we see in the sunna these general principles that are applicable everywhere. In addition to the above, the following sunna actions of dress are: For men wearing white (sign of purity) and black (sign of majesty), keeping the trouser above the ankles folded neately, to cover the head (scalpcap, turban, e.t.c). One should be mindful of all sunna especially when one is at the mosque and at the time of worships. Disliked and Prohibition The Prophet (PUBH) prohibited men from the wearing of red coloured cloth. It is reported in the hadith collection of Imam Muslim that that Propphet (PUBH) disliked yellow as it is associated with women. Conclusion* Clothes should be considered a great bounty of Allah Taa'la and one should wear them and express thanks. Undoubtedly if all clothes are worn whilst taking heed of the divine laws of Allah, it will assume a degree if Ibadah and lean to the nearness of Allah Taa'la. The Prophet (PUBH) said: “Whomsoever utters the following supplication after wearing clothes, all his past sins will be forgiven- All praises are due to Allah who clothed me with this and which He bestowed upon me without any toil and effort on my part.” Jewellery Men - It is impermissible for a man to wear a necklace, pendant or any other type of jewellery except for a silver ring. A man may wear his ring on either his right or left hand, since some scholars preferred the former whist others the latter. However, it is Sunna and preferable for men to wear their silver rings on the little finger of either their right or left hands. To wear it on the middle and index fingers is somewhat disliked, but not forbidden. Women - Women are without doubt allowed to wear rings made from gold and silver. However, to wear rings made from other substances such as metal, wood, etc is impermissible. If the rings are plated with gold or silver, then there is nothing wrong in women wearing them. They may wear their rings on any finger of their right or left hands. It would be permitted for her to wear a pendant with a Qur’anic verse or Allah’s name inscribed on it. However, two points must be taken into consideration: · If the pendant has a Qur’anic verse inscribed on it, then she should not wear it during her menstruation, for wearing a pendant entails direct contact with a verse of the Qur’an. · It must be removed before entering into the toilet/bathroom. Perfume Men – It is permissible for men to wear scented perfume The alcohol used in perfumes or deodorants is normally a synthetic alcohol, which is not impure (Najis) according to the prevailing view of Imam Abu Hanifa and his followers. Therefore, the external use of this type of alcohol is not Haram. However, its oral intake is still impermissible except in the cases of necessary medication. Women- It is impermissible for women to wear scented perfume except for beautification for their husband. Article extracted from Albalagh, Sunnipath & Darul Iftaa weblink

1. Practice Islam as much as you can "He who loves my Sunnah has loved me, and he who loves me will be with me in Paradise." -The Prophet Muhammad (Tirmidhi) As a new Muslim, you will have trouble keeping up with prayers every day, fasting during Ramadan, and the many other practices in this religion. The struggle that we face, with such a radical change in lifestyle, is difficult and will take some time. Awkward moments are bound to happen, don't fret. You are not expected to wake up at 4am every morning to pray tahajjud (extra night prayers). If you have problems with certain practices, then gradually work yourself into the mindset of worship. A counselor once told me when I was young, "How do you eat an elephant? Just One bite at a time." Think of it as one step at a time. Pray to Allah and ask for Him to make it easy for you and the rest will come naturally. Keeping up with your devotional practices is something that will strengthen your faith immensely. Read the Qur'an whenever possible. Find a collection of hadith, such as Riyadh us-Saliheen, and read it often. You will start to feel a connection to Allah and you will become used to Islam as a religion and way of life. 2. Respect your parents "Heaven lies under the feet of your mother." -The Prophet Muhammad (Ahmad, Nasa'i) Keeping up a good relationship with your family is essential. Try to avoid bringing up or taking part in controversial subjects regarding religion. This is almost unavoidable, but your parents will eventually accept that Islam is not going to turn you into a terrorist if you stay calm during these tense moments. Gradually, your parents will gain some respect and understanding of Islam and may start to become genuinely interested. This is a great sign and insha'Allah, God will make a way for them to accept Islam. What you do not want to do is act like you know everything, attempt to debate everything, or overly defend yourself in a way that might make you angry or upset. This will just cause heartache and uneasiness. Your priority now should be to work on yourself. 3. Find a teacher "For him who follows a path for seeking knowledge, Allah will ease for him the path to Paradise." -The Prophet Muhammad (Muslim) Finding a teacher to bounce ideas off of is a great way to learn your deen (religion). I found it is good to find someone with as much knowledge as possible who also has an understanding of the English language and American culture. It is difficult to listen to someone with a thick accent or someone with a back-home mentality. When I first accepted Islam, I would drive every day to visit my teacher and I would ask him what seemed like an endless stream of questions. Sometimes he seemed overwhelmed! This is a great way to clarify things you hear on Sheikh Youtube or Google or any part of the Qur'an you are reading at the time. This will also help you have a real grounding in the Islamic tradition. You will eventually have spent more time learning Islam than most people from Muslim families. Maintain a sense of humility if you do gain a lot of knowledge, as there will always be someone who will be more knowledgeable than you. Learn everything you can in small chunks, no one is asking you to be a scholar! 4. Keep away from debates and arguments "Verily anger spoils faith as aloe spoils honey." -The Prophet Muhammad (Abu Dawud, Tirmidhi) Trying to constantly defend your religion is something that will cause you a lot of stress. I remember when I first accepted Islam, it seemed like the whole world was after me. This may happen to different people at different levels, but it was a very overwhelming experience for me. The best thing to do is avoid these arguments at all costs. If you are mature about your religion and display a desire to explain yourself without refuting others, then many doors will open for you. You are bound to give someone a refreshing view of Islam, which is what so many people are hungry for after seeing Islam in such a negative light in the media. Staying away from these discussions will put you at peace and give you breathing room. A lot of converts are not really comfortable with bringing up their religion because of the backlash they receive. Personally, I recognized that if I just mention it when necessary, I get a more positive reaction. You'll be surprised to hear "Oh that's cool dude, what made you pick that religion?" This is always an opportunity for da'wah (inviting to Islam). 5. Gain a connection to the Arabic language "Indeed, We have sent it down as an Arabic Qur'an that you might understand." Qur'an, 12:2 This is one of my favorite parts of becoming a Muslim. To be honest, I'm a language-lover and I realize everyone is not the same in this regard. Just because you failed high school Spanish though doesn't mean you will have trouble with Arabic. There are many tricks to learning the language that I won't go into here, but there are ways to make this easier on yourself. These methods can be found online or in books; with a little research you can pave your way to gaining an understanding of Arabic. Start by learning the alphabet and connecting letters together. You can learn this in an afternoon if you know someone that is a native Arabic speaker (but go at your own pace). Sit on that for a while and eventually you will be able to follow along in the Qur'an if you listen to a recitation on your computer or MP3 player. You will start to recognize words, after which you can get into simple grammar rules. I recommend learning common nouns and prepositions first (words like "in", "on", "for" and "with"). Arabic can be really enjoyable, and you are bound to gain an Islamic vocabulary after listening to talks or lectures. Eventually you will know meanings of words like "furqaan" and "sajdah" and you'll be able to use them in conversations with Muslims. Sabr (patience) is essential! 6. Understand Islam's organic nature "Those who make things hard for themselves will be destroyed. (He said it three times.)" -The Prophet Muhammad (Muslim) Coming to Islam will sometimes put you in a situation where you are overwhelmed with opinions that are hard to follow. If one looks, there is always a workable solution. In such situation, opt for the majority held view of the scholar but do not assum others opting for a different view is wrong. Scholars says we follow with sincerty and in the hope of being correct with a possibility of being incorrect. All this all be made easy as one learns the multilayerd/multicoloured understanding of Islam within the boundary set by the Sciences/USUL of the relegion. 7. Maintain your Identity "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted." Qur'an, 49:13 Being a Muslim is a huge part of your identity now. That doesn't mean you can't barbeque with your friends or watch football on Sundays. If there are things in your culture that do not directly contradict with basic Islamic creed, then you are welcome to keep those things in your life. You do not need to start wearing Arab or Indian clothing. As long as your clothes cover what they are supposed to cover, you are in the clear. Many converts are also exposed to really weird food that is overly spicy or funny tasting. This might lead us to think that eating curry is sunnah or something righteous. We can still have our own culture and tastes in food: pot roast and beans are still halal! There are many other examples of things that you will be exposed to that are from foreign cultures and do not necessarily have anything to do with Islam. Our goal as new Muslims is to worship Allah , not to add a Pakistani or Arab identity to our persona. It is good to have a teacher who understands the subtleties of different opinion in fiqh (Islamic jurisprudence) and can inform you of differences among the scholars on issues that are of concern. Most people in masajid will have a very limited view of the juristic possibilities inside the Islamic tradition. Islam is a vast tradition and we should not make it small. These diverse opinions are there to help us, not cause strain on ourselves. 8. Force yourself to go to the masjid "The person who receives the greatest reward for the Salah is one who lives the farthest and has the farthest to walk." -The Prophet Muhammad (Bukhari, Muslim) Going on Fridays is a given, but I would also recommend trying to fit a few prayers (at least) per week in the masjid. This will open many doors for you and will insha'Allah grant many good deeds to your account. You will meet people who are connected to Islam; networking opportunities are more readily available; and you are bound to make long-lasting friends. This is one of the things that I really love about Islam, that you can almost always find people in the masjid. Although this may be hard initially, try and go to the masjid. The payoff will be huge, even if you just pray and leave right after. You will eventually warm up to the community and you can feel more comfortable going to the masjid whenever you like. 9. Find Muslim friends and avoid severing ties "On the Day of Resurrection Allah Almighty will proclaim: "Where are those who have mutual love for My Glory's sake? Today I shall shelter them in My shade where there is no shade but Mine." -The Prophet Muhammad (Muslim) Saying "As-salamu 'Alaykum" ( "Peace be upon you") to people you see on campus or at the grocery store is a real blessing in Islam. It immediately lets people know you are Muslim and they usually will be happy to return the greeting and hopefully share a few words with you. Doors of friendship will be opened and you will meet lots of people. Try and spend some time with Muslims when you can. It is beneficial to remind yourself that you are not the only Muslim on the planet and you share your religion with almost 2 billion people around the globe. Also, don't sever your friendships with your non-Muslim friends unless they are constantly partying or using the list of major sins as their weekend to-do list. You can be a light to your Christian, Agnostic, Jewish, or Atheist friends. You never know who Allah will guide, and showing that you are living an ethical life can encourage these people to learn a little about Islam or change their mind to having a positive view of the religion. 10. Avoid Loneliness "Islam began as something strange and will revert to being strange as it began, so give glad tidings to the strangers." -The Prophet Muhammad (Muslim) This is a major problem in the convert community. We are lonely. The best thing we can do to fight the feeling of loneliness is to spend as much time as possible with good company. Having dinners with people a few nights a week is a sure way to maintain a good attitude. The practice of becoming a nun or a monk is alien to Islam; we are social creatures and Islam recognizes this. Try not to lock yourself away in your apartment to avoid the world. This will just cause a vicious cycle that will cause deep depression and can lead to searching for solace in haram (unlawful). Make it an obligation on yourself to remain a sociable human being. It takes a lot of work but the result is happiness and contentment in life. 11. Stay away from extremism "And thus we have made you a just community that you will be witnesses over the people." Qur'an, 2:143 Most converts do not enter Islam looking for an extremist point of view. Unfortunately, we have seen some converts do end up overseas working for terrorist organizations. This is something that can happen from a person feeling victimized or ostracized by their own culture and being overcome with anger. I personally have not had a problem with anyone trying to "radicalize" me. It does happen enough though that it should be a concern. It will be best for you to keep your head on your shoulders and not get caught up with extreme points of view. Know that all of the scholars overseas and in America have absolutely refuted terrorism in their fatawa (legal rulings). Extremism is on the very edges of the Islamic thought. Do your best to stay on a middle way. 12. Do not despair "So know that victory is with patience, and relief is with distress and that with hardship comes ease." -The Prophet Muhammad Being a convert to Islam, you will face a lot of tribulations. There is not anything that you cannot overcome though, and never despair in Allah . Allah guided to you to Islam, you searched for the answer and you found it. Be happy and constantly remind yourself of the blessings in your life. There are a lot of good things that will happen to you and you are on the straight road to Jannah (paradise). Rejoice in being Muslim. Remember the Sahabah (companions) were all converts to Islam and they were human beings that came from Adam and Eve just like you! Be strong and find comfort in your prayers and worship to Allah . The first six months were the hardest for me, and insha'Allah we will all continue to grow as a convert community in America. Source: SuhaibWebb - By Brother Alex (Dallas, TX)

Aameen...dont worry sis...i was like that in the beginning. : ) You'll pick up speed as you keep trying

I think its been fixed. Please try again

Reminder (for myself first) of something I have heard from various Mashaikh: our beginning was a drop of dirty liquid our end is a lifeless foul-smelling body and in between we are carriers of filth

In The Story of Civilization, it says: In England, Saint Valentine’s Day was to come at the end of winter. When that day came, according to them, the birds mated enthusiastically in the forests, and the young men would put flowers on the windowsills of the homes of the girls whom they loved. (The Story of Civilization by Will Durant, 15/23) Among the most important symbols of this day: 1 – Expressing joy and happiness on this occasion, as on other major festivals. 2 – Exchanging red roses, which are an expression of love, the "spiritual love" of the pagans or the "love". Hence it is known to them as the Feast of Lovers. 3 – The sending of greetings cards. On some of these cards are pictures of "Cupid", who appears as a child with two wings, carrying a bow and arrows. This was the god of love of the pagan Romans – exalted be Allah far above their fabrications and their association of others with Him. 4 – Exchange of words of love and desire in the greetings cards which is sent to one another, in verse, prose and short phrases. Some of the cards contain comical pictures and funny words, and they often contain the phrase "be my Valentine". This represents the concept of this festival after it was taken from the pagan concept. 5 – In many western countries, parties are held during the day and in the evening, where there is mixing of men and women, and dancing. Many of them send gifts such as roses and boxes of chocolates to their wives, friends and those whom they love. Anyone who looks at what is said about the myths surrounding this pagan festival will clearly understand the following: Firstly: That its origins lie in the pagan beliefs of the Romans, where it was an expression of the spiritual love of the idols which they used to worship instead of Allah. Whoever celebrates it is celebrating an occasion of Shirk (Polytheism) on which the idols are venerated. Allah says (interpretation of the meaning): "Verily, whosoever sets up partners (in worship) with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode. And for the Zãlimoon (polytheists and wrongdoers) there are no helpers" [al-Mã’idah 5:72] Secondly: That the development of this festival among the Romans was connected to myths and legends which no sound mind can accept, let alone the mind of the Muslim who believes in Allah and His Messengers (peace be upon them). Can anyone of sound mind believe that a she-wolf suckled the founder of the city of Rome and gave him strength and wisdom? Moreover, these myths go against the belief (‘Aqeedah) of the Muslim because the One Who bestows strength and wisdom is the Creator, may He be glorified and exalted, not the milk of a she-wolf! The same applies to the myth that their idols could protect them from evil or keep wolves away from their flocks. Thirdly: Among the ugly rituals of the Romans on this day was the sacrifice of a dog and a goat, the daubing of their blood onto two youths then washing the blood off with milk, etc… This is something that would cause revulsion in anyone of a sound nature, and it is unacceptable to the sound mind. Fourthly: The connection between Saint Valentine and this festival has been questioned by many sources, and it considered being far from definite. So how about us Muslims, who are commanded to be different from the pagans before them? Fifthly: This festival was denounced by the Christian clergy in Italy, the bastion of Catholicism, because it was spreading bad attitudes and having an adverse effect on the minds of young men and women. So it is better for the Muslims to reject it, warn others against it and to fulfil their duty towards it of enjoining what is good and forbidding what is evil. From At-Tarbiyah Islamic Taribiyah Academy

http://www.islamicteachings.org/forum/category/207-arabic-language/ in the different languages section there is a subforum for Arabic

Prophet Muhammad sallallaahu ‘alayhi wasallam is a perfect example for mankind in every aspect of life. As a teacher, a leader, a friend, a husband and a father, in every role he was the perfect example. Even in humour he left behind a perfect example. Our beloved Prophet sallallaahu ‘alayhi wasallam enjoyed humour. On some occasions he himself would make humorous remarks however, even in humour, he always spoke the truth. It is reported that the Prophet was asked by his companions: "You are joking with us." He said, "But I never say anything but the truth." [sahih Bukhari] He smiled often but it was not his habit to laugh out loud. His Companions followed his example and refrained from bursting into laughter in an amusing situation. His remarks cheered the audience but never made the meeting a place of fun and frolic. His assembly always remained a place of learning, understanding and spiritual fulfilment. As long as the correct Islamic code of behaviour is maintained where no harm is caused to another person through humiliation and insensitivity, there is no lewdness and only truth is spoken, jokes and a good sense of humour will be permitted. There are many delightful reports about the jokes exchanged between the Prophet sallallaahu ‘alayhi wasallam and the Sahabah radhiyallaahu ‘anhum. A wonderful example is the amusing episode of Zaahir, a bedoin tribesman. He was a close companion of the Prophet sallallaahu ‘alayhi wasallam. Once, while he was selling his wares in the market of Madinah, Rasulullaah sallallaahu ‘alayhi wasallam passed by. He saw Zaahir so absorbed in his work that he was unaware of his surroundings. Rasulullaah sallallaahu ‘alayhi wasallam sneaked up from behind and hoisted him aloft. “Who is it?” cried Zaahir, twisting and turning in the strong grasp, in vain to see who it was that held him. Then he heard Rasulullaah sallallaahu ‘alayhi wasallam shout, “Here is a young boy for sale! A young boy for sale! Who wants him?” At this, Zaahir laughed and replied, “O Rasulullaah, whoever buys a slave like me will end up a loser!” Another example is that of the Prophet’s sallallaahu ‘alayhi wasallam joke with the small child of one of the Sahabah Radhiyallaahu ‘anhu, a boy called Abu 'Umayr, who had a small bird he used to play with. One day he saw the child looking sad, so he said, "Why do I see Abu 'Umayr looking sad?" The Sahabah told him, "The nughar [a small bird, like a sparrow] which he used to play with has died, O Messenger of Allah." The Prophet (sallallahu `alayhi wa sallam) began to gently joke with the child, saying, "O Abu Umayr, what happened to the nughayr?" [Nughayr: diminutive of nughar. In Arabic, this is a play on words, because of the rhyme between the boy's name and that of the bird. - Translator. This story was reported in Hayat al-Sahabah, 3/149]

“Pride and arrogance come in many forms. One manifestation of pride, which is not easily recognisable, takes the outward form of humility: some people feel the need to outwardly display humility while within they actually think highly of themselves for doing so. People who are genuinely humble don’t have a high opinion of themselves, but truly believe themselves insignificant and humble. An analogy will help us understand what true humbleness is. Imagine a sleeping person: while fast asleep he does not know that he is asleep; it is only after waking up that he realises that he had been asleep. Likewise, a person who is humble does not feel that he is being humble; his behaviour is naturally full of humbleness without him knowing it.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org