Wednesday, 30 November 2016

Menstruating woman in mosque

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Please, can you advise us about menstruating women entering the mosques and remaining within them? Are there differences of opinion among the scholars on this matter? The reason that I am asking this question is because there is a Qur’ân memorization class which I know of that is held in the upstairs women’s prayer area of the mosque. The sheikh giving the class says that women can still attend when they are menstruating. Is this correct?


There are two opinions on this issue of a menstruating woman staying within the mosque.

The first is the one adopted by the four Imams who ruled it as impermissible. They argued that the Prophet (peace be upon him) ordered women in menses to stand apart at the prayer area during the `Id prayer. [Sahîh al-Bukhârî (351) and Sahîh Muslim (890)]

The answer to this argument is that the order is meant for them to stand apart from the prayer itself as is clearly stated in in the narration in Sahîh Muslim “Let them stand away from the prayer.”

As for the hadîth related by Abû Dâwûd (232): “I do not permit a woman in her menses or a person in a state of major ritual impurity into the mosque” It is a weak hadîth. Its line of transmission contains a narrator who is unknown.

They also cite as evidence the ruling that a women is prohibited from tawâf around the Ka`bah. It is mentioned in the hadîth where the Prophet (peace be upon him) addressed `Aishah by saying: “Do as the pilgrims do but do not perform tawâf around the House until you become pure.” [Sahîh al-Bukhârî (305) and Sahîh Muslim (1211)]

However, it appears that this is a prohibition from tawâf itself and is not referring to entering the mosque. Indeed, it could well be argued that this hadîth provides us with good evidence that it is permitted for a menstruating woman to enter the mosque, because it does not say that she could not enter it.

The second saying is that it is permissible for the woman to stay in the mosque while she is in her menses. This is according to the school of thought of al-Zâhiriyyah as well as the opinion of the Shâfi`î jurist al-Muzanî. This view was also adopted by some later researchers and scholars.

They argue that since the basic ruling is that it is permissible for women to enter the mosque, therefore any claim that they are prevented from doing so needs to be substantiated by evidence.

They also argue that when Abû Hurayrah avoided the Prophet’s company because he was in a state of major ritual impurity, the Prophet (peace be upon him) said to him: “Glory to Allah, the Believer would not become impure” [Sahîh al-Bukhârî (283) and Sahîh Muslim (371)]

They also argue that it is allowed for unbelievers to enter the mosque and stay in it.

This is clear from the story of Thumâmah b. Athâl when he was tied to a column in the mosque. [Sahîh al-Bukhârî (469)]

Therefore, if it is argued that the menstruating woman is prohibited from entering the mosque because of abstract impurity, then it is countered by the fact that an unbeliever is permitted to enter the mosque.

If, on the other hand, it is argued that the prohibition of a menstruating woman from staying within the mosque is because of the problem of physical impurity, then this is countered by the fact that it is permissible for a woman who is suffering from continuous vaginal bleeding to enter the mosque.

This is according to the hadîth of `Aishah where she said: “One of the Prophets’s wives joined him in i`tikâf and she used to see blood and yellow spots. She had a bowl under here and would pray.” [Sahîh al-Bukhârî (310)]

Children were also allowed to enter the mosque, as is established in many authentic hadîth, while they do not care much to avoid physical impurities.

It is also authentically established that dogs used to walk through the mosque and urinate in it at the time of the Prophet (peace be upon him), and they never used to splash any water over that. [Sahîh al-Bukhârî (174)]

These are strong, mutually supporting points of evidence that strengthen the basic ruling of the permissibility of a menstruating woman staying in the mosque, and it can be adopted when necessary.

And Allah knows best.

Toilet facilities in mosques

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In our country, many mosques are built with toilet facilities inside of them. Often, the restrooms will be on the ground floor and the prayer space (musallâ) will be on the floor above. Is this an acceptable arrangement?


Ideally, the toilet facilities should be constructed outside of the mosque building so that it is separate from the prayer area (musallâ). However, if this is impractical, either because of economic constraints or because of the size or nature of the plot upon which the mosque is built, then there is nothing wrong with having the toilet facilities constructed on the ground floor of the mosque and the prayer area set on the floor above.

There is nothing wrong with offering prayer in a place that is in the proximity of impurities as long as there is a physical barrier between the prayer space and those impurities, since the worshipper is praying on a pure surface.

The Prophet (peace be upon him) said: “The Earth has been made for me a mosque and a purification.” [Sahîh al-Bukhârî (438) and Sahîh Muslim (521)]

He also said: “All of the Earth is a mosque except for the graveyard and the bathroom.” [Sunan al-Tirmidhî (317), Sunan Abû Dâwûd (492), and Sunan Ibn Mâjah (745)]

As for the hadîth related on the authority of Ibn `Umar where the bathroom is mentioned as one of seven places wherein prayer is prohibited, it is unauthentic.

In any event, prayer in a mosque constructed with the musallâ separate from the toilet facilities – like where the prayer room is on the upper floor and the bathrooms are on the ground floor – does not constitute prayer inside of a bathroom.

It is permissible to construct a mosque in such a manner and prayer in such a mosque is most certainly valid. However, it is preferable to construct the bathroom facilities outside of the mosque building if that does not present any serious inconvenience.

And Allah knows best.

The Dilemma of Ill Thoughts

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The disease of ill thoughts is one of the most fatal diseases that can destroy individuals and communities. Once it becomes deep-rooted in the soul of a person, it destroys all ties of intimacy and affection, and it incites hatred and resentment. Some people, whose hearts are morally diseased, only look at others through dark glasses. For them, all people are, by default, suspects, or even guilty.
There is no doubt that having ill thoughts about others contradicts the teachings of the Noble Quran, the Sunnah and the guidance of the righteous predecessors. Allah, The Almighty, Says (what means): {O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful.} [Quran 49:12]
Besides, the Prophet, sallallaahu ‘alayhi wa sallam, said: “Beware of ill thoughts, for ill thoughts represent the worst of false speech. Do not look for other's faults. Do not spy on one another.”
The Prophet, sallallaahu ‘alayhi wa sallam, also taught Muslims how to think well of others. A man came to him and said, “My wife has delivered a black baby (and I suspect that he is not my child).” The Prophet, sallallaahu ‘alayhi wa sallam, asked him: “Have you got camels?” The man said, “Yes.” The Prophet, sallallaahu ‘alayhi wa sallam, asked: “What is their color?” The man said, “They are reddish (brown).” The Prophet, sallallaahu ‘alayhi wa sallam, asked: “Are any of them grey?” He said, “There are grey ones among them.” The Prophet, sallallaahu ‘alayhi wa sallam, asked: “From where do you think this color came to them?”The man said, “It probably resulted from a hereditary trait.” The Prophet sallallaahu ‘alayhi wa sallam said: “Similarly, this (your child) might be a hereditary trait.” [Muslim and Al-Bukhaari, with the wording of Muslim]
The righteous predecessors, may Allah have mercy upon them, avoided this evil quality. They, may Allah have mercy upon them, would seek excuses for Muslims to the extent that some of them would say, “I seek seventy excuses for my brother's misdeed, then I say that he might have an excuse that I do not know of.” Why do we not follow the example of the righteous predecessors, may Allah have mercy upon them, in this regard? Those who think ill of Muslims follow the example of the man who said to the Prophet, sallallaahu ‘alayhi wa sallam, “This division is not based on justice and it was not intended to gain the pleasure of Allah,” when he was referring to some wealth that the Prophet, sallallaahu ‘alayhi wa sallam, had divided and distributed.
Some scholars divided ill thoughts into two types, both of which are from the grave major sins:
Ill thoughts about Allah: This type is one of the most heinous crimes and sins because it attributes to Allah what is improper for His Generosity and Benevolence.
Ill thoughts about Muslims: This type is also a grave major sin because whoever judges his brother based on ill thoughts, the devil will make him belittle his brother, deny his rights, slander him and spy on him. Obviously, all of these things are forbidden destructive acts. Some scholars have said, “If you see a person who always thinks ill of people and seeks to expose their faults, you should know that he is an evil person. The believer always seeks excuses for others because he is good and righteous, whereas, the hypocrite searches the faults and defects of others given his evil nature.”
Hence, dear Muslim brothers and sisters, beware of ill thoughts. We advise you to supplicate Allah to protect you from them. If you cannot repel your ill thoughts, then the least you can do is to remain silent and avoid speaking about them. If you manage to get rid of these ill thoughts, then you would have escaped a grave danger. Otherwise, you might not be forgiven.

Tuesday, 29 November 2016

Beneficial means to reflect upon the Quran

Allah Says (what means): “[This is] a blessed Book which We have revealed to you, [O Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )], that they might reflect upon its verses and that those of understanding would be reminded.” [Quran: 38: 29]
Reflecting upon the Quran is one of the reasons behind its revelation; it is the way to comprehend its rulings and find out its objectives and meanings. The Quran will not be properly understood, nor will its objectives be truly realized except by pausing at each verse and giving it its due right of pondering to discover the meanings and wisdom within it.
All perfect praise is due to Allah, that we still see many Muslims reciting the Quran day and night, which is good, yet many of them recite it without the due reflection or understanding. Thus, people miss the main reason for which the Quran was revealed, which is to apply its rules, adhere to its commands and refrain from its prohibitions.
In an attempt to practically apply the Words of Allah (which mean): “And remind, for indeed, the reminder benefits the believers.”[Quran: 51: 55], we designate this article to address some important ways by which a person may ponder on the Noble Quran, and thus, properly understand it.
One such way is to be acquainted with the Arabic language and its methods of expression. The Quran was revealed in Arabic, and can only be understood according to the rules of this language; all scholars attach great importance to learning the Arabic language and encourage their students to learn it. The one who does not know the rules of the language could easily misunderstand the following saying of Allah (which means): “And ask the city in which we were and the caravan in which we came” [Quran: 12: 82] and he will not be able to distinguish between the sayings of Allah (which mean): “It is You we worship and You we ask for help” [Quran: 1: 5] and the saying: “We worship You,” and so on.
It must be pointed out here that not everyone who recites the Quran is asked to be a grammarian; rather, all he needs to obtain is enough knowledge and command on the language with which he can understand the Book of Allah and reflect upon it.
An important practice which can help a person reflect upon the Quran is to study the biography of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). We must know that he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was the authentic interpreter of the Quran and that his manners were all derived from the Quran. We must also know that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was a practical Quran walking on earth, in the sense that he clarified the verses that were revealed in general terms and verses that may have sounded confusing. Knowing all this makes a Muslim realize that in order to properly be able to reflect upon the Quran, he must return to the biography of the Prophet, sallallaahu alayhi wa salla, and the authentic Sunnah.
Knowing the historical context in which specific verses of the Quran were revealed increases the reader's understanding, because many verses were revealed pertaining to a certain incident.
Without knowing the reason for its revelation and what it came down to address, one could read a verse but not really understand what it means.
For example, the following saying of Allah (which means): “So do not weaken and do not grieve, and you will be superior if you are [true] believers. If a wound should touch you- there has already touched the [opposing] people a wound similar to it” [Quran: 3: 139-140]
This saying was addressed to the companions, may Allah pleased with them, during the battle of Uhud in which they suffered causalities fighting the disbelieving enemies. They are being rallied to fight harder by Allah's reminder that they had already inflicted similar suffering upon these enemies during their previous battle of Badr.
One other helpful factor in reflecting on and understanding the Book of Allah, is referring to the trustworthy books of interpretation of the Quran, and reading what the scholars have said. Such books contain many of the interpretations of the Salaf whether the statements of the companions, may Allah be pleased with them, or those who came after them  may  Allah  have  mercy  upon  them. Some of these books of Tafseer (i.e. interpretation) are by At-Tabari, Al-Qurtubi, Ibn Katheer and others  may  Allah  have  mercy  upon  them. Reading these sources helps the person who reads the Quran to reflect upon the verses and better understand them.
Reciting the Quran attentively while thinking of what one is reading is a matter that was stressed in the Quran, and it helps one reflect. Allah says (what means): “Say, `I only advise you of one [thing] - that you stand for Allah, [seeking truth] in pairs and individually, and then give thought`” [Quran: 34: 46] This better helps the reader understand the Quran.
Another important rule regarding reflecting upon the Quran is applying it to reality. This means (in short) that the Quran was not revealed just for a certain period or a specific place; rather, it is applicable at all times and to all places. One can best understand the Quran and feel it alive, when it is applied to reality and to the issues of the Muslim nation. For example, every era has its own disbelievers and hypocrites and every era has its own 'Pharaohs' and oppressors.
A serious mistake in this regard is applying verses to those for whom it was not intended, like applying the verses about hypocrites to the believers, or the verses about righteous people to the disbelievers, as this leads to clear and serious misguidance.
To conclude, we would like to remind the reader with the following Hadeeth, narrated by Abu Hurayrah, may Allah be pleased with him, that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “Any group of people that assemble in one of the Houses of Allah to recite and study the Quran, tranquility will descend upon them, mercy will engulf them, angels will surround them and Allah will make mention of them to those (the angels) in His proximity.” [Muslim].
Note how the narration connected reciting and studying, and made this a precondition for the four magnificent virtues to be achieved. Perhaps the reason for the current situation of Muslims is that we read the Book of Allah but do not reflect upon it, and thus, our application coincides with our degree of reflection which led us to our current situation.

Monday, 28 November 2016

The articles of Faith

There are six pillars of Faith in Islam:
1. Belief in Allah (God),
2. Belief in His Angels,
3. Belief in His Books,
4. Belief in His Messengers,
5. Belief in the Last Day, and:
6. Belief in the Divine Preordainment and Divine Decree (Qadhaa' and Qadr).
1- Belief in Allah:
This article means to believe that Allah is the One God, to whom worship is due; that He is the Creator and the Sustainer of everything; that it is He who gives life and causes death, and that He is Unique in His Names and Attributes.
2 - Belief in His Angels:
Allah has created the angels from light. They are honorable slaves of Allah; they obey Him and execute His Commands; Allah describes them by saying: "…They do not disobey Allah in what He commands them but do what they are commanded." [Quran: 66:6]
Allah created them to worship Him, and only Allah knows how many they are in number. Among them are:
- Jibreel (Gabriel) who is charged with delivering Divine revelations to the Prophets and Messengers of Allah,
- Meekaa'eel (Michael) who is charged with sending the rain,
- The Angel of Death who is charged with collecting human souls,
- The bearers of the Throne of Allah and
- The guards of Paradise and Hell.
Besides these, there are angels who guard humans, others who record people's deeds and utterances, and still others who are charged with various other duties and tasks.
3 - Belief in His Books:
Belief in His Books is believing that Allah the Exalted did in reality reveal Books to His Messengers to convey them to their people. Those Books comprise the Speech of Allah. These were doubtlessly pure at the point of revelation, and whenever a Book or Scripture was revealed, it abrogated the preceding one. The known Divine Scriptures are:
1. The Torah, the Book that Allah revealed to Moosa (Moses), may Allah exalt his mention.
2. The Psalms, the Book revealed to Daawood (David), may Allah exalt his mention.
3. The Gospel, revealed to 'Eesa (Jesus), may Allah exalt his mention.
The Books in the hands of the Christians and Jews today, that is the Torah and the Bible with the Old and the New Testaments, are not authentic because they have been distorted, altered and tampered with. Moreover, they have been abrogated by the last of Allah's Books, the Quran.
4 - Belief in His Messengers:
Muslims attest that Allah did send Messengers to every nation inviting them to worship Him Alone. This belief also entails denouncing all gods that are worshipped besides Allah or instead of Him, and that all Messengers were truthful and discharged their duty in the best manner. Allah sent many messengers, and only Allah knows how many. It is incumbent upon all Muslims to believe in all the Prophets and Messengers. He who denies one of them denies all. The first messenger that Allah had sent to mankind was Nooh (Noah), may Allah exalt his mention and the last one was Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). Allah says (what means): {And We certainly sent into every nation a messenger, [saying]: 'Worship Allah and avoid Taaghoot (i.e., false deities)...} [Quran: 16:36]
All Prophets and Messengers were human beings. Allah distinguished them by commissioning them as Prophets and Messengers and supported them with miracles. They had no Divine qualities, and had no access to the Unseen world. However, Allah sent Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) to all mankind; Allah says (what means): {Say [O Muhammad]: 'O mankind! I am the Messenger of Allah to you all....'}[Quran: 7:158]
Of all the Messengers, there are five who were the most persevering and determined to do what Allah had enjoined upon them. They were Nooh, Ibraheem (Abraham), Moosa, 'Eesa and Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ). Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) was the last and the best of them all, and remains the best of all human beings.
5 - Belief in the Last Day:
Muslims attest to the truth of everything Allah or His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention )said about death. Allah has not created His creation in vain. He created men and jinn to worship Him and promised paradise as a reward to those who obey Him and His Messengers, and promised Hellfire to those who disobey Him or His Messengers. He has set a certain period for the whole universe, whose end will be the Final Hour. During the Final Hour, humans will be questioned about their deeds in this world. Those deeds will be weighed for them. One whose good deeds overweigh his evil deeds will prosper, while him whose bad deeds outweigh his good ones will be condemned to Hellfire - unless he died in the state of Islam. Then, Allah would either forgive him or punish him, and eventually he would enter paradise. Islam is the precondition for the acceptance of any good deed.
The Description of Paradise:
Paradise, or Jannah in Arabic, is the abode that Allah has prepared for believers. It holds means of everlasting bliss that no eyes have ever seen, no ears have heard of and no human has imagined. In it are pure female mates, rivers of milk, rivers of wine, rivers of pure honey and every kind of delicious fruit and meat. Its residents will not experience exhaustion, boredom or death.
The Description of Hell:
Hellfire is the abode that Allah has prepared for the infidels who deny Him and His Messengers. Its food is intolerantly bitter, and its drink is the pus exuding from the skins of its inmates. Its depth is unfathomable. The infidels and the hypocrites will live in it forever.
6 - Belief in the Divine Preordainment and Divine Decrees (Qadhaa' and Qadr):
Doom (Qadhaa') is the general Decree of Allah that every human shall die, whereas a Divine Decree (Qadr) is a particular Decree of Allah or the execution of Qadhaa', that a certain person is to die at a particular time and place. Hence, believing in this article entails believing that Allah has created everything and has foreordained its proper measure.
The Facets of Qadr:
1. Allah is well acquainted with everything taking place, and His Knowledge encompasses everything.
2. Allah has pre-assigned portions of everything in the Preserved Tablet.
3. Nothing takes place in the heavens or on the earth without the Will of Allah and His Wish. Whatever Allah wills, takes place and whatever He     does not will, does not take place.
4. Allah is the Creator of all things. There is no other creator beside Him.


What is in a smile?  A Muslim would answer that question by saying that it is an act of charity and a tradition from the ways of Prophet Muhammad, may the mercy and blessings of God be upon him.  It is well known that Prophet Muhammad said, "To smile in the face of your brother is charity given on your behalf."  He was also remembered as a man who, except in the direst of circumstances, always had a smile on his face. The late scholar Sheikh Ibn Baaz, who died in 1999 said, "A smiling face indicates a good quality and causes blessed results – it indicates that one’s heart is free of rancor and it causes affection to grow between people."
Thus we see that throughout Islamic history smiling has been considered a very good habit for a Muslim to acquire. Emulating Prophet Muhammad is one of a Muslim’s greatest desires.  Prophet Muhammad also knew that following the directives of God always led to something inherently good for humankind.  The time progressed and as the 20th century turned into the 21st century we discovered that smiling did a lot more than add to our bank of good deeds, it improved our health and our happiness. Smiling lowers the heart rate and temporarily reduces blood pressure. It releases endorphins, and they in turn, lessen pain.
Smiling also strengthens community bonds.  Smiles have numerous psychological and communal effects; smiling can open up a social connection or greeting someone with a smile can reduce interpersonal conflict.  Smiling can soften embarrassing situations, and it can enhance first impressions.  Who does not like to meet someone with a smile on their face? Human beings were designed by God to be ultra-social creatures that need viable relationships with other people in order to survive and thrive. Islam abounds with advice on how to maintain these relationships, be they with family, neighbors or wider community.  Smiling is one device that helps us make and maintain these crucial social relationships.
People who smile receive more help.  And we all know that helping behavior enhances community relationships and builds stronger relationships.  The answer to why people receive more help when smiling could be manyfold.  Do we naturally respond in a friendlier manner to someone who is smiling?  Could it be reciprocal selflessness, you gave me a smile, so I will give you the help you need. Does the happy mood created by smiling enhance our inclination to help others?
Helping behavior is a hallmark of Islamic manners and morals, and accordingly, Islam places great emphasis on helping those in need.  Research tells us that helping a neighbor, volunteering, or donating goods and services results in a "helper’s high[1]," that benefits a person’s health more than exercise or quitting smoking. Smiling starts a chain reaction that results in people engaging in behavior akin to following the commandments of God.  He does expect us to be good people and has equipped us with the ability to smile; this, in turn, enhances and encourages good behavior.
"Worship God and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet) and those (slaves) whom your right hands possess. Verily, God does not like those who are proud and boastful." (Quran 4:36)
As we stride into the new century, our technological and scientific knowledge is advancing beyond anything we thought possible even 50 years ago.  We are beginning to understand the brain and its marvellous properties and functionality. In light of this new area of exploration, acts like smiling take on a new dimension.  The benefits of following the traditions and ways of Prophet Muhammad become even more compelling and fascinating.
Scientists now face another conundrum, what came first, the emotion or the smile. New research suggests that smiling may not only be a result of happiness, it may also cause it.[2]  Put simply, when our brain feels happy, signals are transmitted to the facial muscles to trigger a smile.  Those muscles fire a signal back to the brain stimulating the reward system and increasing our level of happiness.  When our brain feels happy we smile and when we smile our brain feels even happier.
Dr. Robert Zajonc, a psychologist at the University of Michigan, says that research into the cause and effect of this smile - happiness loop has a physiological explanation.  When certain facial muscles relax and tighten, they raise or lower the temperature of blood flowing to the brain.  These temperature changes affect the part of the brain that regulates emotion.  Research suggests that a cooler brain creates good emotions, while a warmer brain produces negative emotions
Something even more fascinating is that you can still get the same benefits from smiling even if your grin is not genuine.  Several studies have shown that just the physical action of smiling can begin the process even if the emotion is not there to begin with. Sarah Pressman of the University of California and her colleagues found that people who smiled while getting a needle reported up to 40 percent less pain than people who did not smile. Interestingly the participants in this study did not smile naturally but were tricked into smiling by positioning chopsticks in their mouths to create the illusion of a smile.
So far we have discovered that smiling is not only a charitable act that earns the smiler rewards in the Hereafter, rather it also has several rewards in this life -  for the one who smiles, the one who receives the smile and for the community in general. Smiling is contagious.  A Swedish study[3] confirmed that it is difficult to keep a long face when you look at people who are smiling at you.  The brain is hardwired for sociability, and when we interact with others, a neural bridge is created between brains. Neurons have a synchronizing function, and they can then activate the same region of your brain that has been activated in the brain of the person you’re interacting with. These mirror neurons will activate when you see someone else smiling.
The traditions of Prophet Muhammad, examined in light of 21st century thinking reveals that even things such as blood temperature and neural bridges link humankind’s inherent behavior with the commandments of God.  We have learned that the act of smiling lowers the temperature of blood flowing to the brain and it begs the question of what happens when the temperature is heightened.  Does the act of frowning, and the bad moods such as anger associated with it, increase the temperature of the blood flowing to the brain?  In part two we will discuss this and other fascinating information about the relationship between anger and brain function.

Sunday, 27 November 2016

A glimpse of Islam's great concern for women

1- When the religion of Islam was revealed to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) it was the custom of the people of the pre-Islamic era to hate and detest women. Allah, The Exalted, Says (what means): {And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief.} [Quran 16: 58]
They disdained the infant girl and would bury her alive. Islam prohibited this and insisted that she be exalted and maintained with dignity. Allah, The Almighty, Says (what means): {And when the girl [who was] buried alive is asked, for what sin she was killed.}[Quran 81: 8-9]
In some Ahadeeth, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said:
• "Whoever maintains two daughters until they become independent will come on the Day of Resurrection along with me (close to each other) like these two (and he joined his two fingers)." [Muslim]
• "Whoever is put to trial by these daughters and he treats them kindly, these daughters will act as a shield for him from Hell." [Al-Bukhari and Muslim]
2- When the religion of Islam was revealed to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) it had been the habit of the people of the pre-Islamic era to prevent the woman from her share in the inheritance. Islam gave her this right, whether little or large; Allah, The Exalted, Says (what means): {For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share.} [Quran 4: 7]
3- When the religion of Islam was revealed to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) it had been the habit of the people of the pre-Islamic era to inherit women against their will. When a woman's husband died, one of the heirs would come, throw a garment over her and say, "I have inherited her just as I have inherited his wealth." This would entitle him to have more control over her than herself. Islam prohibited this. Allah, The Exalted, Says (what means): {O you who have believed, it is not lawful for you to inherit women by compulsion.} [Quran 4: 9]
4- When the religion of Islam was revealed to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) it had been the habit of the people of the pre-Islamic era to make difficulties for their women in order to prevent them from receiving their rights. A man would prevent his divorcee from remarrying until she had returned everything he had spent on her. A father would prevent his daughter from marriage, and likewise, the brother would prevent his sister if he so willed. A man would mistreat his wife and refuse to divorce her unless she ransomed herself. Islam prevented all this and eradicated such behavior. Allah, The Exalted, Says (what means):
• {And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality.}[Quran 4: 19]
• {Do not prevent them from remarrying their [former] husbands if they agree among themselves on an acceptable basis.} [Quran 2: 232]
5- When the religion of Islam was revealed to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) the woman was suffering from her husband's oppression, bad morals and ill treatment. Islam prohibited this and commanded the husband to treat her just as he would like her to treat him. Allah, The Exalted, Says (what means):
• {And live with them in kindness.} [Quran 4: 19]
• {And due to the wives is similar to what is expected of them, according to what is reasonable.} [Quran 2: 228]
6- When the religion of Islam was revealed to the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) the widow's ‘Iddah (waiting period after the death of her husband) was a complete year. Islam lessened it to just a third. Allah, The Exalted Says (what means): {And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days].} [Quran 2: 234]
7- Islam instructed that women should be treated with kindness. In a Hadeeth, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Be kind to women." [Al-Bukhari and Muslim]
It also forbade one to hate his believing wife. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said:
• "A believing man should not hate a believing woman; if he dislikes one of her characteristics, he would like another one." [Muslim]
• "The best of you are those who are the kindest to their wives." [At-Tirmithi]
• "This life is enjoyment, and the best of its enjoyment is a righteous wife." ` [Muslim]
While indicating the characteristics of the righteous wife, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "She is the wife who pleases her husband when he looks at her, obeys him when he commands her and safeguards his honor and wealth when he is not present." [Ahmad and An-Nasaa’i]

He built a house and gave it to his wife instead of her dowry, and he lived in it with her; is it part of her estate?

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We are 3 sisters. No brother. My father had built a house in his life which he had gifted to my mother as a dowry. (note: The original amount of dowry is much lesser than the worth of the house). This is a multi-level house in which we used to live throughout our lives. And my father used to rent a portion of the house in order to receive extra income. 
After the death of my mother, my father had been told by the Imam of local mosque that the way he gifted the house as a dowry is not acceptable in Islam. A dowry is something which you pay to your wife and she is the sole proprietor of that. But in this case, as my father with all family members (including parents and siblings) been living in the same house; the purpose of the dowry has not been accomplished. 
So, to compensate, he was advised to pay the amount of dowry to any Sadaqa e Jariya on my mothers name. But as my father was very sick and financially weak, so he didnt pay and told us (daughters) to pay that money as Sadaqa whenever we would have sell the house and get the money for our mother. 
Meanwhile, as the house was on my mothers ownership, so after her death it was transferred to the legal heirs ( i.e. my father and we 3 sisters). 
Now after my father's death we are confused, as to how should we distribute the shares. As according to Shari Law, due to not having brothers, our Uncles and Aunts are eligible heirs too. 
Should we consider this house as my mother's property or my father's property?
Praise be to Allah
What we understand from your question is that your father gave the house that he built to your mother instead of her dowry that had already been decided, and he registered the house in her name. This means that ownership was transferred to her, whether she took possession of it or not, because this does not come under the heading of a gift; rather it is an agreement on an exchange and it comes under the rulings on buying and selling, and buying and selling becomes binding when the deal is concluded.
It says in ar-Rawd al-Murbi‘ (p. 248):
If he comes to a deal to give him his due in a form different from what he owes him, such as if he acknowledges that he owes him a particular item or a debt, and he gives him something in its place that it is permissible to give him instead – so that if it is one currency instead of another currency, which she can then exchange, or if he gives him an item that he can sell, then it will be regarded according to its value.
Ibn Qudaamah (may Allah have mercy on him) said:
Transactions are of four types, one of which is a binding contract when the aim is exchange, which is like buying and selling, and whatever comes under the same heading.
This is of two types, one of which is that in which two choices may be stipulated: the choice to proceed or annul in the same sitting, and the choice to stipulate a condition, which is applicable in cases where there is no stipulation to do the exchange in the same sitting. Making a deal comes under the same heading as buying or selling, and a gift in return for compensation also comes under this heading, according to one of the two reports, as does renting.
End quote from al-Mughni (4/130).
It does not matter that he and his children lived in it, or that he was in control of it and rented out part of it, because that would have been done with the consent of his wife when she allowed her husband to use some of her property.
Based on that, it is part of her estate; your father gets one quarter of it and you (sisters) get two thirds. Then we should see if she had any male relatives on her father’s side, such as a brother or brother’s son, or a paternal uncle or paternal uncle’s son, in which case the remainder goes to these male relatives. If she did not have these male relatives, then the remainder goes to you (sisters) only, not to your father.
If your father dies, then his estate is to be divided among his heirs, and one quarter of the house is to be included in his estate. So the daughters take two thirds, and the remaining third is to be shared between his full brothers and sisters, with each male getting the share of two females, because Allah, may He be exalted, says (interpretation of the meaning):
“if there are brothers and sisters, the male will have twice the share of the female”
[an-Nisa’ 4:176].
And Allah knows best.

Saturday, 26 November 2016

Beware of Fake Hijab

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Many young women who are said to be adhering to Hijaab (Islamic covering for women) are not actually wearing the real Hijaab. They assign fanciful names to disobedience and thus, call the fake Hijaab the real Hijaab, and call disobedience as obedience.

The enemies of the Islamic awakening endeavored to eliminate Hijaab during its formative years by oppressing it, but Allah, The Almighty, thwarted their plots and kept Muslims steadfast on obeying Him.
Hence, they thought of dealing with the Islamic awakening in a wicked way in order to make it deviate from its upright course. To that end, they spread styles of Hijaab that do not comply with the Sharee'ah as a middle solution for Muslim women to please their Lord, and simultaneously, cope with the society by maintaining their own elegance.

Fashion houses had concerns that they would lose their trade owing to the spread of Hijaab that complies with the Sharee'ah. Therefore, they deluged the market with fake styles of Hijaab, namely the so-called "modern Hijaab" that was received with reservation and condemnation when it first emerged.

The phenomenon of the Hijaab that complies with the Sharee'ah embarrassed a group of women who were not adhering to Hijaab. Therefore, they hastened to the middle solution to free themselves from social embarrassment that was caused by the spread of the real Hijaab. With the passage of time, the phenomenon of fake Hijaab, i.e. the modern Hijaab, became widespread and those who wore it considered themselves the best daughters and wives, although they wore a form of Hijaab that was alien to Islam.

Women Who Wear "Modern" Hijaab

Do not think that your Hijaab complies with the Sharee'ah and that it pleases Allah, The Almighty, and His Messenger, sallallahu 'alayhi was sallam. Do not be deceived by the people who bless your attitude of wearing this style of Hijaab and who do not recommend what you should wear. Do not be deluded into saying that you are better than the women who do not wear Hijaab at all, since you should not take them as role models, noting that Hell has downward steps and Paradise has upward ones. Hence, you should imitate your sisters who meet the requirements of Hijaab that conforms to the Sharee'ah.

Also, ‘Umar ibn Al-Khattaab, may Allah be pleased with him, recited (what means): {Indeed, those who have said, “Our Lord is Allah” and then remained on a right course - the angels will descend upon them, [saying], “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.} [Quran 41:30]

Then he commented, “By Allah, they remained on the right course, consistently obedient to Allah, The Almighty, without deviating or maneuvering.”

Al-Hasan, may Allah have mercy upon him, said, “If the devil finds that you obey Allah consistently and tries from time to time to make you deviate but finds you steadfast, then he will get fed up with you and will stop his endeavors. However, if you are sometimes consistent and at other times you are not, then his hopes will be boosted to tempt you.”

Thus, be consistent when obeying Allah, The Almighty, and never deviate. Seek guidance so that you will not go astray. Repent sincerely to Allah, The Almighty, and do not commit further sins. Allah, The Almighty, Says (what means): {And turn to Allah in repentance, all of you, O believers, that you might succeed.} [Quran 24:31]

The true Muslim receives the Divine Orders and executes them because he loves Islam and honors it. He also does so because he is proud of the legislation of Allah, The Most Merciful. Furthermore, he hears and obeys the Sunnah (tradition) of the Prophet, sallallahu 'alayhi was sallam, irrespective of the people who are astray and who are distracted from knowing the truth and are oblivious of their destination.

Allah, The Almighty, declared as a disbeliever anyone who does not obey Him and His Messenger, sallallahu 'alayhi was sallam. Allah Says (what means): {But the hypocrites say, “We have believed in Allah and in the Messenger, and we obey”; then a party of them turns away after that. And those are not believers. And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal]…. The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, “We hear and we obey.” And those are the successful. And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him - it is those who are the attainers.} [Quran 24:47-52]

Safiyyah bint Shaybah, may Allah be pleased with her, narrated:

“When we were with ‘Aa’ishah, may Allah be pleased with her, we spoke about the women of the Quraysh and their merits and so she said, ‘Indeed, the women of the Quraysh are good, but by Allah, I have never seen anyone better than the women of the Ansaar (Helpers) in strongly believing in the Book of Allah (the Quran) and believing in the Divine revelation. When the verse {And to wrap [a portion of] their headcovers over their chests} was revealed, their men returned and read to them this verse that was revealed concerning them, each man to his wife, daughter, sister and relevant womenfolk, so every one of their women went to her shawl [i.e. they clothed themselves in their shawl], and the following morning they performed the Fajr (Dawn) Prayer, wrapped up (in their shawls) as if there were crows on their heads.’”

Hence, you have no choice but to carry out the Divine Order. Do not hesitate to comply with the ruling of Allah, The Almighty.

Dear Muslim sister, repent to Allah, The Almighty, if you are really satisfied with Him as a Lord, with Muhammad, sallallahu 'alayhi was sallam, as a Messenger, and with his wives and daughters and believing women as an example to follow.

Hasten to repent and do not say, “I shall repent (in the future), I shall pray (in the future), I shall wear Hijaab (in the future),” since delaying repentance is a sin that you must repent from.

Rather, you should say what Moosaa (Moses), may Allah exalt his mention, said: {And I hastened to You, my Lord, that You Be Pleased.}[Quran 20:84]; and say what the believing men and women say: {We hear and we obey. [we seek] Your forgiveness, our Lord, and to You is the [final] destination.} [Quran 2:285]

Spending to support one’s brothers, sisters and other relatives.

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What are the financial obligations that a person has to his adult brothers and sisters and to his more distant relatives?


The financial obligations that a person has to his brothers and sisters falls under the general ruling of support for blood relations who are not a person’s parents, grandparents, children, or grandchildren. 

Support for such relatives is only obligatory upon a person when the following three conditions are met: 

1. The one providing the support is determined by Islamic Law to be an heir of that relative, meaning that he is entitled by Islamic Law to receive a prescribed share of inheritance from the estate of that relative in the event of that relative’s death. Allah says: “And upon the heir is a like duty.” [Sûrah al-Baqarah: 233] 

2. The one receiving the support is in poverty and is unable to earn a living. If the relative is perfectly capable of earning his own living and simply refrains form doing so, then it is not the duty of his heirs to support him on account of his own negligence. 

3. The one providing the support must be financially capable of doing so. If he is poor, he is not obliged to provide support for his brothers, sisters, and other more distant relatives. 

When these conditions are fulfilled, the person’s responsibility to support his relative will be commensurate with his prescribed share of inheritance. The other heirs of that relative will be responsible to provide the rest. 

[For example, if a certain person is entitled to inherit an eighth of his relative’s estate, then his legal obligation towards that relative is limited to providing one one-eighth of that relative’s needed support. That relative’s other heirs, in turn, will be liable to contribute towards that relative’s needs accordingly – Fatwâ Department] 

And Allah knows best.

Friday, 25 November 2016

Eating seven dates in the morning and the impact of believing in that on the healing effect

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I have Questions regarding eating dates and magic. Can one eat 'any' dates in 7, or they must be ajwa? And if only ajwa, then must they only be ajwa from Al-'Aliya? And do they benefit before magic is spelled on someone or after it is spelled and one is afflicted with sihr? Or both, before and after? Before, they are like shield from sihr? And after, they have healing effect? 

And do they benefit only someone who believes in these ahaadeeth? Or anyone? i mean, a Muslim only? .

Praise be to Allah
Al-Bukhaari (5445) and Muslim (2047) narrated from Sa‘d ibn Abi Waqqaas that the Prophet (blessings and peace of Allah be upon him) said: “Whoever eats seven ‘ajwah dates in the morning, will not be harmed by any poison or witchcraft that day.”
Most of the scholars are of the view that this applies only to the dates of Madinah, and specifically to a particular type of the dates of Madinah, namely ‘ajwah dates, which grow in ‘Aaliyat al-Madinah. This is most likely to be correct, and it is the apparent meaning of the hadith.
Some scholars are of the view that it is general in meaning, and that all types of dates are efficacious against poison and witchcraft. Among those who were of this view among contemporary scholars are Shaykh ‘Abd ar-Rahmaan as-Sa‘di, Shaykh ‘Abd al-‘Azeez ibn Baaz, and Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on them). 
Some of the scholars are of the view that the hadith applies specifically to the people of Madinah and those in the vicinity, because of their physical makeup which is accustomed to that environment.
Ibn al-Qayyim (may Allah have mercy on him) said:
This hadith is addressed to a specific audience, such as the people of Madinah and those in the vicinity.
End quote from Zaad al-Ma‘aad (4/90).
The hadith clearly states that eating dates in the morning is efficacious in warding off witchcraft before it occurs, but it is not far-fetched to suggest that they would also have the effect of removing it after it occurred, especially since it is well-known that witchcraft may be undone by means of treatment with remedies and ruqyah as prescribed in sharee‘ah, so the sorcerer would have to repeat the spell that he cast on that person. For that reason, the sick person should persist in eating seven dates every morning until he is fully recovered and so that he may be safe in the future – by Allah’s leave – from the harm of sorcerers and devils.
The one who acts in accordance with these hadiths may find the effect of protection against poison and witchcraft, even if he does not believe in it, as it says in the story of the one who was stung by a scorpion [who was a disbeliever], who was treated with ruqyah by reciting Soorat al-Faatihah over him.
Ibn al-Qayyim (may Allah have mercy on him) said:
This hadith refers to achieving healing by reciting al-Faatihah over the person who had been stung, so that he no longer needed regular medicine, and perhaps it healed him far better than regular medicine could have done, even though the recipient of the treatment was not the best candidate, either because the people of this tribe were not Muslim or because they were miserly and mean people. So how about if he had been a good candidate for such treatment?
End quote from Madaarij as-Saalikeen (1/79).
But having faith in the remedy will make it more effective and will make one more receptive to healing. This applies to all types of medicine, but in the case of psychological disease it is more effective than in the case of physical disease.
Ibn al-Qayyim (may Allah have mercy on him) said:
Many remedies are more effective if one has faith in them and takes them willingly and happily. People have seen wonders in that regard, because in that case human nature is highly receptive to medicine, and  the soul feels joy in having it, which revives the patient’s strength and reinforces his natural defences, causing his body’s resources to come together to resist disease and ward off the harm. On the other hand, many medicines may be effective for a particular disease, but what nullifies their effect is if the patient does not believe in the remedy and his body does not accept it, so it does not help him at all.
You may think of the greatest medicines and remedies, and the most beneficial for hearts and bodies, and the most useful in this world and the hereafter, namely the Qur’an which is healing for every disease, and how it does not benefit hearts that do not believe that it contains healing and benefit; rather it only increases them in (spiritual) sickness. There is no medicine that could heal hearts more effectively than the Qur’an, for it brings complete healing for hearts that does not leave any sickness behind, but it cures it, and it preserves (spiritual) health in perfect order, granting full protection from every harmful thing.
In spite of that, the fact that most hearts turn away from it (the Qur’an) and do not have firm belief in it, when there is no doubt that it is a healing, and they fail to use it and ignore it in favour of other medicines that are put together by human beings, prevents hearts from attaining healing; habits and customs take over, aversion becomes greater, chronic diseases and sickness become entrenched in people’s hearts, and patients and doctors become accustomed to human remedies and what their shaykhs and those whom they venerate and hold in high esteem prescribe for them, thus the calamity is exacerbated and the disease worsens.
Zaad al-Ma‘aad (4/92).
And Allah knows best.