MAKKAH: The Kaaba was dressed in its new kiswa (the black cloth cover) early Thursday during a ceremony attended by officials from the Presidency of the Two Holy Mosques Affairs, the kiswa factory and a number of Saudi and foreign residents of the holy city.

The new cover was pulled up about three meters above the ground so that pilgrims cannot reach the fabric.

The dress, prepared in a special factory built in Makkah by King Abdulaziz more than 70 years ago, is made of pure silk which is dyed black and stitched with gold and silver threads at a cost of SR20 million ($5 million).

The Kaaba is dressed twice every year during the months of Shaaban (the month before Ramadan) and Dhul Hijja, the month of pilgrimage. It is also washed twice every year from inside by Zamzam water and perfumed with oud.

The dress is 658 square meters in size and consists of 47 pieces each 14 meters long and 95 centimeters wide, is made with 670 kilograms of silk and 150 kg of gold and silver used to engrave Qur’anic verses on the cloth.

It also includes a special dress for the Kaaba door known as the burqa (face cover) that is 6.5 meters long and three meters wide with verses of Qur’an engraved on.

Source: Arab News

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Mεταφραση Ξενια

Αλ Αζιιζ -Ο Παντοδυναμος

Μην φανταστείτε ότι ο Αλλάχ θα σπάσει την υπόσχεσή του στους Αγγελιοφορους Του. Ο Αλλάχ είναι ο Παντοδύναμος, ο Κύριος της Ανταποδοσης. (Surah Ibrahim, 14:47)

Αυτό το όνομα του Αλλάχ εκφράζει ότι Αυτός πάντα θα θριαμβεύει και ότι Ποτέ δεν μπορεί να αντικρούστει, γιατι μόνο  Αυτος εχει πραγματική δύναμη.

Ο Αλλάχ δημιούργησε την ταξη  του σύμπαντος, το σύνολο των νόμων του (γνωστων  και άγνωστων), και όλα τα όντα στη Γη.

Η  άπειρη δύναμη του Αλλάχ, η οποία εκδηλώνεται σαφώς στο σύμπαν, και η  αδυναμια του κάθε δημιουργηματος είναι  πράγμα προφανές. Το δημιουργημα  μπορεί να υπάρξει μόνο,  να επιβιώσει, και  και να κανει πράξεις, εφόσον Εκεινος Διαταζεi έτσι.

Δεν υπάρχει αμφιβολία,  οτι αυτό το αίσθημα της αδυναμιας ισχύει και για την ανθρωπότητα. Δεν έχει σημασία πόσο ευπορα η ισχυρα  μπορεί να είναι καποιοα ατομα, κάθε πρόσωπο είναι ασθενες και ανήμπορο στην οψη του Αλλάχ. Ουτε  κτήματα,, χρήματα, ή η κοινωνικη θεση τους μπορεί να τους προστατεύσει από την τιμωρία του Αλλάχ. Μόνο όσοι παράδινονται σ ‘Αυτόν, υπακουν τις εντολες Του, και προσπαθούν να κερδίσουν τη συγκατάθεσή Του, θα προστατεύονται.

Στο Κοράνι,  Ο Αλλάχ υπόσχεται να χορηγήσει υπεροχή στους πιστούς δούλους Του. Ο Αλλάχ έχει γράψει: “Θα είμαι νικητής, εγώ και Αγγελιοφόροι μου.”

Ο Αλλάχ είναι  ο πιο Ισχυρος, Παντοκράτορας. (Al-Surah Mujadala, 58:21) … και έχει αποστείλει το  Κριτηριο. Εκείνοι που απορρίπτουν τα εδαφια του Αλλάχ θα έχουν μια τρομερή τιμωρία.  Ο Αλλάχ είναι Πανίσχυρος, Κυριος  της Ανταποδοσης. Al (Surah »Imran, 3:4)

Ο Αλλάχ μαρτυρά ότι δεν υπάρχει  αλλος θεος  εκτος απο Αυτον. Αυτη ειναι η μαρτυρια του Ιδιου, των Αγγελων  Του και εκεινων που προικισθηκαν με γνωση υποστηριζοντας παντοτε την δικαιοσυνη. Δεν υπαρχει αλλος θεος εκτος απο Αθτον, τον Παντοδυναμο, τον Σοφο. 3:18)

Και ας μην σε πικραινουν οι ομιλιες τους γιατι καθε εξουσια και τιμη ανηκουν στον ΑΛΛΑΧ. Εκεινος ειναι που ακουει και γνωριζει τα παντα. (Surah Yunus, 10:65)

Σε ενα σχετικο χαντιθ ενας βεδουινος  είπε κάποτε στον Προφήτη (saw): “Διδαξε με κάτι να πω.” Ο Προφήτης (saw) απάντησε:“Πές:« Δεν υπάρχει άλλος Θεός εκτος από τον Αλλάχ, τον Ενα  που δεν εταίρο. Πολλοι  επαίνοι να σ ‘Αυτόν: Δοξα στον Κυριο των κοσμων. Και δεν υπάρχει καμία δυναμη εκτός απο τον  Αλλάχ τον Παντοδύναμο, τον Σοφο. ‘ “(Sahih Muslim)

Διαβαστε στα Ελληνικα

AL- ‘AZEEZ – The Almighty

Do not imagine that Allah will break His promise to His Messengers. Allah is the Almighty , the Lord of Retribution. (Surah Ibrahim, 14:47)

This name of Allah expresses that He will always triumph and that He can never be refuted, for only He has true power.

Allah created the universe’s order, all of its laws (both known and unknown), and all beings on Earth. In the face of Allah’s infinitepower, which clearly manifests itself in the universe, the feebleness of every created being and thing is obvious. All that is created can only exist, survive, and act if He commands so. No doubt, this feeling of feebleness also holds true for humanity. No matter how well-off, strong, and powerful people may be, each person is weak and helpless in Allah’s sight. No possessions, money, or status can protect them from Allah’s punishment; only those who surrender to Him, live by His orders, and strive to earn His consent will be protected.

In the Qur’an, Allah promises to grant superiority to His loyal servants. Allah has written: “I will be victorious, I and My Messengers.”

Allah is Most Strong, Almighty. (Surah al-Mujadala, 58:21) … and He has sent down the Furqan. Those who reject Allah’s Signs will have a terrible punishment. Allah is Almighty, Lord of Retribution. (Surah ‘Al Imran, 3:4)

Allah bears witness that there is no deity but Him, as do the angels and the people of knowledge, upholding justice. There is no deity but Him, the Almighty, the All-Wise. (Surah Al ‘Imran, 3:18)

Do not be grieved by what they say. All might belongs to Allah. He is the All-Hearing, the All-Knowing. (Surah Yunus, 10:65)

A pertinent hadith of Prophet Muhammad (saas) relates: A bedouin once said to the Prophet (saas): “Teach me something to say.” The Prophet (saas) replied: “Say: ‘There is no god but Allah, the One with no partner. Allah is the Greatest by far; much praise be to Him. The Lord of the Worlds be praised; and there is no power and no strength save in Allah the Almighty, the All-Wise.’” (Sahih Muslim)

Source: Names of ALLAH

I was sitting in an airplane of Saudi Arabian Airline. It had turned out to be extremely difficult for me, the infidel, to get the visa for the, at least for foreigners, isolated country of Islam. Countless times I had to go to the Saudi Arabian consulate in Jabriah. I spent endless hours there and was usually treated in an unusual rude and impolite way. “The organizers will inform us if you are welcome!” I was told. “Come next week!” The organizers were the Saudi Arabian Association for Dental Research who had just started another attempt of organizing an annual meeting of the country’s dentists. Having lived and worked for a couple of years in Kuwait, I became more than curious to see whether they were interested in my research, too. Our Dean and my friend and colleague from Jordan wanted to accompany me. She also wanted to go to Makkah for Umrah, the lesser pilgrimage, but that was immediately declined by the authorities at the consulate. No way. Dhu al-Hijjah was coming soon, and the country was flooded with pilgrims from all over the world.

I was finally told that I was ‘welcome’. The organizers had even paid for the return ticket. My previous suggestion, going by car to Riyadh, was turned down and in fact considered ridiculously weird. “No way! Only families can drive by car in Saudi Arabia. You are a single!” And an infidel, but he didn’t speak out.

The glossy airline magazine had picked-out the upcoming holy month as the main issue, of course. Never, I read, had the air been so spiritually charged than when the Holy Prophet of Islam (s.a.w.) had decided to give his Farewell Sermon at Mount Arafat in the year 10 AH, after having conducted his first and final pilgrimage to Makkah and the Ka’aba. 114’000 Muslims, it is said, were listening to his words which had to be repeated sentence by sentence by his companion Rabiah who had a powerful voice. The sermon was as follows:

“All praise is due to Allah, so we praise Him, and seek His pardon and we turn to Him. We seek refuge with Allah from the evils of ourselves and from the evil consequences of our deeds. Whom Allah guides aright there is none to lead him astray; and there is none to guide him aright whom Allah leads astray. I bear witness that there is no God but Allah, the One, having no partner with Him. His is the sovereignty and to Him is due all praise. He grants life and causes death and is Powerful over everything. There is no God but Allah, the One; He fulfilled His promise and granted victory to His bondsman, and He alone routed the confederates (of the enemies of Islam).

O’ People! Listen to my words, for I do not know whether we shall ever meet again and perform Hajj after this year. O’ Ye people! Allah says, O’ people We created you from one male and one female and made you into tribes and nations, so as to be known to one another. Verily in the sight of Allah, the most honored amongst you is the one who is most God-fearing. There is no superiority for an Arab over a non-Arab and for a non-Arab over an Arab, nor for the white over the black nor for the black over the white except in God-consciousness’.

All mankind is the progeny of Adam and Adam was fashioned out of clay. Behold; every claim of privilege whether that of blood or property, is under my heels except that of the custody of the Ka’aba and supplying of water to the pilgrims, O’ people of Quraish, don’t appear (on the Day of Judgment) with the burden of this world around your necks, whereas other people may appear (before the Lord) with the rewards of the hereafter. In that case I shall avail you naught against Allah.

Behold! All practices of the days of ignorance are now under my feet. The blood revenges of the days of ignorance are remitted. The first claim on blood I abolish is that of Ibn Rabiah bin Harith who was nursed in the tribe of Sa’ad and whom the Hudhayls killed. All interest and usurious dues accruing from the times of ignorance stand wiped out. And the first amount of interest that I remit is that which Abbas ibn Abd-al Muttalib had to receive. Verily it is remitted entirely.

O’ people! Verily your blood, your property and your honor are sacred and inviolable until you appear before your Lord, as the sacred inviolability of this day of yours, this month of yours and this very town (of yours). Verily you will soon meet your Lord and you will be held answerable for your actions.

O’ people! Verily you have got certain rights over your women and your women have certain rights over you. It is your right upon them to honor their conjugal rights, and not to commit acts of impropriety, which if they do, you are authorized by Allah to separate them from your beds and chastise them, but not severely, and if they refrain, then clothe and feed them properly.

Behold! It is not permissible for a woman to give anything from the wealth of her husband to anyone but with his consent. Treat the women kindly, since they are your helpers and not in a position to manage their affairs themselves. Fear Allah concerning women, for verily you have taken them on the security of Allah and have made their persons lawful unto you by words of Allah.

O’ people! Allah, the Mighty and Exalted, has ordained to every one his due share (of inheritance). Hence there is no need (of special) testament for an heir (departing from the rules laid down by the Shari’ah). The child belongs to the marriage-bed and the violator of wedlock shall be stoned. And reckoning of their (deeds) rests with Allah. He who attributes his ancestry to other than his father or claims his clientship to other than his master, the curse of Allah is upon him.

All debts must be repaid, all borrowed property must be returned, gifts should be reciprocated and a surety must make good the loss to the assured. Beware! No one committing a crime is responsible for it but himself. Neither the child is responsible for the crime of his father, nor the father is responsible for the crime of his child.

Nothing of his brother is lawful for a Muslim except what he himself gives willingly. So do not wrong yourselves.

O’ People! Every Muslim is the brother of every other Muslim, and all the Muslims form one brotherhood. And your slaves; see that you feed them with such food as you eat yourselves, and clothe them with the clothes that you yourselves wear.

Take heed not to go astray after me and strike one another’s necks. He who (amongst you) has any trust with him, he must return it to its owner.

O’ people! Listen and obey, though a mangled Abyssinian slave is appointed your Amir, provided he executes (the Ordinance of) the Book of Allah among you.

O’ people! No Prophet would be raised after me and no new Ummah (would be formed) after you.

Verily I have left amongst you that which will never lead you astray, the Book of Allah, which if you hold fast you shall never go astray.

And beware of transgressing the limits set in the matters of religion, for it is transgression of (the proper bounds of) religion that brought destruction to many people before you.

Verily, the Satan is disappointed at ever being worshipped in this land of yours, but he will be pleased by obedience in anything (short of worship that is) in matters you may be disposed to think insignificant, so beware of him in your matters of religion.

Behold! Worship your Lord; offer prayers five times a day; observe fast in the month of Ramadhaan; pay readily the Zakat (poor due) on your property; and perform pilgrimage to the House of God and obey your rulers and you will be admitted to the Paradise of your Lord.
Let him that is present, convey it unto him who is absent, for many people to whom the message is conveyed may be more mindful of it than the audience.

And if you were asked about me, what would you say?”
They answered, “We bear witness that you have conveyed the trust (of religion) and discharged your ministry of Prophethood and looked to our welfare.”

Toward the end of his sermon, the Prophet asked “O people, have I faithfully delivered unto you my message?” A powerful murmur of assent “O Allah, yes!” arose from thousands of pilgrims and the vibrant words “Allahumma na’m” rolled like thunder throughout the valley. Thereupon Allah’s Messenger (s.a.w.) lifted his forefinger towards the sky and then pointing towards people said:

“O’ Lord: Bear Thou witness unto it.
O’ Lord: Bear Thou witness unto it.”

We landed in Riyadh, and a driver had already been waiting for us. He immediately realized that my female friend had been traveling without her husband. Thus, it was considered impossible that she had to take a taxi from her hotel to the conference hotel every morning. Without further ado she was ‘kidnapped’ and brought to the conference venue where she had to stay. I didn’t see her again during these days, only later after having safely returned to Kuwait. One reason for that was also the large black cloth which separated the ladies’ from the gents’ sides in the main auditorium. The latter was not illuminated and even from the podium not visible. I gratefully noticed that one female colleague was courageous enough to insist asking a more intelligent question after my presentation, and the chairman indignantly permitted her inquiry.

We left the country before Dhu al-Hijjah had commenced. The authorities wanted the numerous infidels who had been invited for guest speeches out of the country before the millions of pilgrims would arrive.

Coming back to the Last Sermon of the Prophet Muhammad (s.a.w.) I immediately had to think of the Sermon on the Mount delivered by Jesus (p.b.u.h.) as it is described in the Gospel of Matthew (5-7). There is, of course, a big difference, in particular as regards the revolutionary ethics of the latter. Read, for example, about the love for enemies (Matt 5: 43-48):

43 “You have heard that it was said: ‘Love your neighbor and hate your enemy.’
44 But I tell you: Love your enemies and pray for those who persecute you,
45 That you may be sons of your Father in heaven. He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
46 If you love those who love you, what reward will you get? Are not even the tax collectors doing that?
47 And if you greet only your brothers, what are you doing more than others? Do not even pagans do that?
48 Be perfect, therefore, as your heavenly Father is perfect.”

Can there be a better motto for the upcoming holiday season for both Christians and Muslims? For all my Muslim friends and colleagues, blessed and most spiritual holidays! Eid Mubarak!

First published at Salmiya.

The Sunnah in Performing “Ablution”

1.  Mentioning the name of Allah-In the Name of Allah, the Most Beneficent, the Most Merciful [saying: bismillah ar-Rahman ar-Rahim]

2.  Washing the hands thrice.

3.  [Starting by] Rinsing the mouth and nose before washing the face.

4.  Rinsing the nose by one’s left hand. This is because it is mentioned in the hadith that the Prophet (peace and blessings be upon him), “washed his hands thrice, then he rinsed his mouth and washed his nose with water by putting water in it and blowing it out, and he washed his face thrice…) [Narrated by Bukhari and Muslim].

5.  Exaggerating in rinsing one’s mouth and nose if not fasting by moving water around the mouth and snuffing water to the end of one’s nose. This is because of the hadith, “…and snuff with water well except when you are fasting”. [Sunan al-Tirmidhi, Abu Dawoud, ibn Maja and An-Nasa'i].

6.  Rinsing one’s mouth and nose with the same handful of water. This is because of the hadith, “He [the Prophet] put his hand [into the vessel containing water] rinsed his mouth and his nose”. [Bukhari and Muslim].

7.  Using tooth stick [Ar. Siwak] before rinsing one’s mouth. The Prophet (peace and blessings be upon him says, “Had I not thought it difficult for my Ummah, I would have commanded them to use the Siwak (tooth-stick) before every Prayer.”[Narrated by Ahmed and An-Nasa'i].

8.  Running one’s wet finger through the beard upon washing the face. It is mentioned in the hadith that the Prophet (peace and blessings be upon him used to run his wet finger through his beard while performing ablution. [Al-Thirmithi].

9.  Wiping over one’s head. This is performed as follows: passing one’s wet hands over the head from front to back and so forth. As for obligatory wiping over one’s head, it is to wipe over one’s head in any way. It is narrated that the Messenger of Allah used to pass his hands over his head [in ablution] from the front to the back. [Bukhari and Muslim].

10.     Running wet fingers between the fingers and toes. The Prophet (peace and blessings be upon him) said, “Perform your ablution perfectly and let water to run between the fingers [and toes]“.

11.     Washing the right [limb] before the left. It is narrated in the hadith that the Messenger of Allah (peace and blessings be upon him): “Used to start from the right side on wearing shoes, combing his hair, cleaning or washing himself and on doing anything else” [Bukhari and Muslim].

12.     Performing the actions thrice when washing the face, hands and foot.

13.     Saying the two testifications of faith [Ar.Shahadatan] after finishing ablution. Meaning, to says, “I testify that there is no god except Allah and that Muhammad is His Messenger”. It is narrated that the Prophet (peace and blessings be upon him) said, ” If anyone amongst you performs the ablution perfectly and then says: I testify that there is no god but Allah and that Muhammad is the servant of Allah and His Messenger, the eight gates of Paradise would be opened for him and he may enter by whichever of them he wishes”. [Muslim]

14.     Performing ablution in one’s house. The Prophet (peace and blessings be upon him) said, “Whoever purifies in his house and walks to the mosque to perform obligatory prayer, his steps are counted as one expiates a sin and the other raises his rank” [Muslim]

15.       Passing one’s hand over the limb while or after washing.

16.     Using little amount of water. The Prophet (peace and blessings be upon him) used to use little amount of water in ablution. [Narrated by Bukhari and Muslim]

17.     Washing above the limits of the four limbs [hands and foot]. It is narrated that Abu Huraira (may Allah be pleased with him) performed ablution, he washed his arm up to the elbows and his feet up to the ankles and said: this is how the Messenger of Allah (peace and blessings be upon him) performed ablution”. [Muslim]

18.     Performing two rak’ahs [Eng. Units of prayer] after ablution. The Messenger of Allah (peace and blessings be upon him) said, ” He who performs ablution like this of mine and then stood up (for prayer) and offered two rak’ahs of prayer without allowing his thoughts to be distracted, all his previous sins are expiated” [Narrated by Bukhari and Muslim]

In a report by Muslim through ‘Uqba ibn ‘Amir: “He will be rewarded by nothing except Paradise”.

19.     Perfecting one’s ablution: washing each part perfectly. Muslims vary in times of performing ablution during the day, and everyone has to observe these Sunan in every time he performs ablution.

   Virtue of observing the above Sunan:

The Prophet (peace and blessings be upon him) said, “He who performed ablution perfectly, his sins would come out from his body, even coming out from under his nails.” [Muslim].

Bismillaah

It is related in the Sahihain of al-Bukhari and Muslim, rahimahumallaah, from Anas, radhiallahu `anhu, that the Prophet, sallallahu `alayhi wa sallam, said: “None of you truly believes until I am more beloved to him than his father, his child and all of mankind.”

And in the same sources we find that `Umar ibn al Khattab, radhiallahu `anhu, said to Allah’s Messenger, sallallaahu `alayhi wa sallam, “O Rasoolullah, you are more beloved to me than anything except my own self.” Allah’s Messenger, sallallahu `alayhi wa sallam, then told him, “No, by the One in Whose Hand is my soul, not until I am more beloved to you than your own soul.” `Umar then told him, “By Allah, now you are more beloved to me than my own soul.” Allah’s Messenger, sallallaahu `alayhi wa sallam, then told him that now he had the complete and correct faith.

Ibn Rajab says about love of the Messenger sallallaahu `alayhi wa sallam: “Love for the Messenger sallallahu `alayhi wa sallam is at two levels.

The first level is obligatory. This is the love that requires one to accept whatever the Messenger sallallahu `alayhi wa sallam brought from Allah and to receive it with love, pleasure, esteem and submission, without seeking guidance from any other source whatsoever. This is then followed by excellent following of him in whatever he conveyed from his Lord and to affirm whatever he has reported of obligations, to remain away from anything he has prohibited of forbidden acts, to give support for his religion and to strive against those who oppose him according to one’s ability. All of these are necessary components that one must possess and a person’s Faith is not complete without them.

The second level is superior [and not an absolutely necessary component of Faith]. This type of love requires following his example in an excellent way and fulfilling the following of his Sunnah with respect to his behavior, manners, voluntary deeds, supererogatory actions, eating, drinking, dressing, excellent behavior with his wives and other aspects of his perfect manners and pure behavior.

It also includes learning about his life and days. It also includes the heart trembling when mentioning him, saying prayers and blessings upon him often out of what resides in the heart of love for him, esteem for him and respect for him. It also includes loving to listen to his words and preferring them to the words of others of the creation. And one of the greatest aspects of this love is to follow him in his abstinence of this world, his being sufficient with a little and his turning to and desiring of the everlasting Hereafter.

Among the most important indicators of one’s sincere love of the Prophet (SAWS) is to hate those who hate him and to become an enemy against those who set him as their enemy. Also, it is to stay far away from innovators and those who are enemies and opponents of his Sunnah and to reject all matters that oppose Islamic Law.

He who truly loves somebody, whoever they may be, will love all that they love and hate all that they hate. The most worthy person for this type of love must be our Prophet Muhammad (SAWS), as he was the most honourable person that ever lived. He (SAWS) loved his wife Khadeejah (a mother of the believers) deeply. When she believed in him, supported him in his mission, and stood by him at times of hardship, all this increased his love of her – so much so that after the death of Khadeejah, the Prophet (SAWS) used to regularly check on her friends and send them gifts out of his love and loyalty to her. This example was narrated by ‘Aa’ishah, may Allah be pleased with her. (Bukhari & Muslim).

This is just how true and sincere love should be; to honour and revere all that the beloved cherishes. It is impossible that somebody’s love is sincere if they do not consider the enemy of their beloved as their enemy. How can someone love somebody and his enemy simultaneously? How can two matters which are diametrically opposed ever unite? True and sincere love renders the enemy of your beloved as your enemy. This is precisely why the companions of the Prophet (SAWS), who truly loved him, fought their own fathers, brothers and relatives for his sake. They only did so due to the sincere love that they had for him and for the sake of pleasing him.

Listen to the following illuminating examples that reflect this true and sincere love which the companions had for the Messenger of Allah (SAWS). They loved him to the extent that they favoured him over the dearest of people to themselves. Indeed they favoured loving the Prophet (SAWS) over loving any other person.

On the way back to Madinah when the Prophet (SAWS) finished from the battle of Bani Al-Mustaliq, ‘Abdullah Ibn Salool (the chief hypocrite) uttered the following poisonous and treacherous statement: “When we return to Madinah, the more honourable and worthier for power (meaning himself) will surely expel from there the more humble (meaning the Messenger (SAWS)).”

Zayd Ibn al-Arqam heard this and informed the Messenger (SAWS) who was saddened and angered by these words. When ‘Abdullahwho was the son of this hypocrite and a believer despite his father’s hypocrisy, heard about this, he went straight to the Messenger (SAWS) and apologised to him for what his father had said. Furthermore, ‘Abdullah\ said to the Messenger of Allah (SAWS): “If you wish, I can go and behead him (i.e., his father) for you and bring you back his head’. Upon hearing this, the Prophet (SAWS) supplicated to Allah for goodness for Abdullah, but forbade him from killing his father.

‘Abdullah unsheathed his sword and rushed with the rest of the believers to the approach of Madinah. As his father neared, he pointed his sword at him and said: “I swear by Allah that it is you who are the more humble and you will not enter Madinah until the Prophet of Allah permits you to enter. Then you will realise that it is you who are the more humble and that he is the more honourable and worthier for power.” When news of this encounter reached the Prophet (SAWS), he sent a messenger to Abdullah saying: “I have given permission to your father so allow him to enter.” It was only then that the believing son allowed his hypocrite father to enter Madinah (Ahmad, Tirmidhi and others). This is just how true and sincere love of our Prophet (SAWS) must be.

The trustee of the Ummah’ was the nickname given by the Prophet (SAWS) to Abu ‘Ubaydah Ibn Al-Jarraah and who could ever set a greater and a more astonishing example than him when he killed his own father on the day of the battle of Badr? Also, on that day, ‘Umar Ibn Al-Khattaab killed his maternal uncle Al-’Aas and Mus’ab killed his brother. These people were killed because they had come to fight the Messenger (SAWS) and because they hated him; they were killed despite the blood relationship between themselves and their killers. This is because these relationships were severed when they began to hate the Prophet (SAWS). These people hated the Prophet (SAWS) and it was this hatred which resulted in the severing of the strongest bonds and relationships between them and their believing relatives, who set the most wonderful examples for true and sincere love of the Prophet (SAWS).

Prior to him accepting Islam, Abu Sufyaan Ibn Harb set out for Madinah to negotiate with the Messenger of Allah (SAWS). Therefore, he initially stopped off at the house of his daughter Umm Habeebah who was the wife of the Prophet (SAWS), in order to visit her. As he was about to sit down on a rug which belonged to the Prophet (SAWS), she rolled it up and moved it away. Thereupon he remarked: “My daughter! I do not know if you think that the rug is too good for me or that I am too good for the rug!” She replied: “This rug belongs to the Prophet (SAWS) and you are a filthy polytheist.” (Abu Ishaaq, At-Tabari).

Indeed this was true and sincere love. Although this man was her father, he was still a polytheist who hated the Prophet (SAWS) and was his enemy, therefore she did not even allow him to sit on his rug, as he was impure. These are the fruits of true and sincere love; the kind of love that overwhelms the heart and dominates it until all that it cherishes or despises are based on this love.

As for those who claim love yet their hearts are inclined towards the enemies of their beloved or who hate and fight their beloved, their claim is nothing but an utter lie. Allah says that which translates as: “You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred” (Al-Mujaadilah: 22).

The contemporary enemies of the Prophet (SAWS) are those who oppose his Sunnah or the Shari’ah (Islamic Law) that he was sent with. The enemies of his Sunnah are the ones who fight against it by innovating new matters into the religion of Islam, while the enemies of the Shari’ah are those who attempt to replace it with man-made legislation.

We must be aware that the enemies of the Prophet (SAWS) are of three types:

First: Those who openly reject the Sunnah in its entirety, such as those who say ‘The Qur’an on its own is sufficient.’ These are the most evil enemies of the Messenger (SAWS) and are just as wicked as those who openly reject the Prophethood of Muhammad (SAWS). The Prophet (SAWS) warned against this type when he said: “Let none of you, when he receives any of my commands say (indifferently): ‘This is not in The Book of Allah (i.e., I do not accept it)’” (Ahmad, Tirmidhi and others).

Secondly: Those who do not openly reject the Sunnah in general, but cast doubts regarding its authenticity and claim that in general, the Sunnah contradicts and even opposes the Qur’an. These people are also evil enemies of the Prophet (SAWS) even if they do not openly express their rejection of the Sunnah. Casting doubts about the soundness of the Sunnah is akin to rejecting and eradicating it. I am of course referring to those who cast doubts regarding the Sunnah as a whole and not those who regard individual Ahadith as unauthentic due to the specialist knowledge that they have in this field.

I repeat; this type of people, who cast doubts on the authenticity and applicability of the Sunnah in general are one of the most evil types of enemies of the Sunnah. This is because Allah has promised to preserve the Qur’an and this necessitates that He preserves the Sunnah as well, because the Sunnah is the explanation and clarification of the Qur’an. Therefore, preserving the Sunnah is an implication of preserving the Qur’an.

Thirdly: Those who oppose the Sunnah by innovating in the religion of Islam. Anybody who does this is in effect accusing the Prophet (SAWS) of failing to convey the entire message of Islam from his Lord, whether they realise this fact or not. An innovation in matters of religion is to believe that a certain act of worship, which has no basis in the Qur’an or Sunnah, is actually a part of the religion of Islam and that by performing such an act, one is worshipping Allah and becoming closer to him.

We must know that the Messenger of Allah (SAWS) completely conveyed the Message from his Lord in the most perfect manner. He did not leave any matter, even the most minor, undelivered or unaddressed. The Messenger of Allah delivered his Lord’s message perfectly and fulfilled his trust. Allah actually attests to this when he says that which translates as: “…This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as a religion…” (Al-Maa’idah: 3).

In this verse our Lord informs us that His Messenger (SAWS) completely and perfectly conveyed His religion. Therefore, by the grace of Allah, His bounty upon us has been completed.

O you who love the Prophet (SAWS)! Beware of innovations and stay far away from the innovators, for they are the enemies of the Prophet (SAWS).

I do not know how much belief if any is left in those who willingly insist on fighting the Shari’ah of Muhammad (SAWS) and have taken it as their enemy. They have bombarded it with man-made laws and legislation and exerted all possible efforts in doing so. They even stoop to using deception, lies and trickery in order to achieve their objectives. This is despite the fact that Allah revealed the following verse about a man who refused and rejected just one judgment of the Prophet (which translates as): “But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” (An-Nisaa’: 65).

Therefore, if Allah disaffirmed the belief of this man due to his rejection of a single judgment of the Prophet (SAWS), what is the situation of those who reject and refuse everything that Prophet conveyed in terms of legislation? Indeed they are far from being believers.

From Islamweb.net

Read in English

Σε Αυτον ανηκουν ολα οσα βρισκονται στον ουρανο και στη γη.  Κι Αυτος ειναι Ο Υψιστος, Ο Μεγας .(Σούρα, 42:4)

Το μεγαλειο του Αλλάχ  είναι σίγουρα πέρα  απο την κατανόηση της ανθρωπότητας. Ωστόσο, εντός των ορίων της νοημοσυνης  τους, οι άνθρωποι μπορούν να  βλέπουν και να αντιλαμβάνονται  το μεγαλειο Του. Πράγματι, ολόκληρο το σύμπαν είναι γεμάτο με αμέτρητα παραδείγματα που δείχνουν το μεγαλείο Του. Μια πιο προσεκτική ματιά στο δικό μας πλανήτη  θα κάνει τους ανθρώπους να αισθάνονθουν την αιθεριότητα Του.

Οι ουρανοί που μεταφέρουν σύννεφα που ζυγίζουν πολλούς τόνους, βουνά που το υψος τους ειναι  χιλιάδες μέτρα στην ατμόσφαιρα, τους ωκεανούς με εκατομμύρια έμβιων όντων, ενα φλας  και ο  θόρυβος της βροντής μετά από αυτο, και τα δισεκατομμύρια των έμβιων όντων που έχουν υποταχθειί στον  Αλλάχ-όλα αυτά τα και αμέτρητα άλλα στοιχεία αποτελούν σαφείς ενδείξεις για την ύπαρξη του Αλλάχ.

Για να έχουμε μια καλύτερη κατανόηση του μεγαλείου του Κυρίου μας, ας προχωρήσουμε πέρα από τα όρια του κόσμου μας και σκεφτητε: Ζούμε σε ενα  απεριόριστο χώρο, το σύμπαν, το οποίο περιέχει δισεκατομμύρια γαλαξίες με αμέτρητα δισεκατομμύρια αστέρια. Ζούμε σε ένα από αυτά γαλαξιών σε έναν πλανήτη που ονομάζεται Γη, η οποία περιστρέφεται γύρω από τον άξονα με ταχύτητα περίπου 1,670 χιλιόμετρα την ώρα. Η αναφορα  μόνο σε αυτά τα τεράστια ποσά , μας κάνει να συνειδητοποιήσουμε ότι η ύπαρξή μας στο σύμπαν είναι τόσο ασήμαντη, όπως η ύπαρξη ενός σωματιδίου σκόνης στη Γη.

Oπως αυτό το παράδειγμα, επίσης, αποκαλύπτει, άτομα που εχουν μια  ειλικρινηςκατανοηση, μπορούν να κατανοήσουν το μεγαλείο του Κυρίου, ο οποίος δημιουργείσαι τα δισεκατομμύρια των γαλαξιών και τα κραταει ολα στο χέρι Του. Σε ένα αλλο στίχο,ο  Αλλάχ μας πληροφορεί για  τα όμορφα ονόματα του:

Ο ΑΛΛΑΧ! Δεν υπαρχει κανενας αλλος θεος παρα μοναχα Αυτος. Εχει αιωνια ζωη, και προσεχει για παντα, ολο τον κοσμο. Η αδρανεια δεν μπορει να Τον κυριευσει, ουτε ο υπνος. Δικα Του ειναι ολα οσα υπαρχουν στους ουρανους και στη γη. Ποιος ειναι λοιπον εκεινος που μπορει να μεσολαβησει κοντα Του, εαν δεν του επιτρεψει, Γνωριζει ο,τι υπηρχε πριν και ο,τι θα υπαρξει μετα απο αυτους. Κι ουτε μπορουν να συλλαβουν τιποτα απο ο,τι γνωριζει Αυτος εκτος εκεινου που Αυτος θελησει. Ο Θρονος Του περιεχει τους ουρανους και την γη και δεν αισθανεται κοπο, φυλαγοντας τα και συντηρωντας τα. Γιατι ειναι ο Υψιστος, ο Μεγαλος. Ιερο Κορανιο 2:255

The tenth of Dhul-Hijjah is `Eid ul- Ad-ha or the day of an-Nahr (slaughtering). It marks the conclusion of the major rites of Hajj, and commemorates Allah’s bounty on His Messenger Ibraheem, when He gave him a ram to sacrifice as ransom for his son Ismaa`eel, (peace be upon them both).“The day of al-Fitr [i.e. `Eid ul-Fitr], the day of an-Nahr, and the days of Tashreeq are `Eid days for us Muslims. They are days of eating and drinking.” [Ahmad, an-Nasaa’ee, Saheeh ul-Jaami` #8192]

On these days, the pilgrims complete their rites, Muslims continue with their `Eid celebrations, and are prohibited to fast. “The days of tashreeq are days of eating, drinking and mentioning Allah.” [Muslim]

The word Udhiyah means an animal of the ‘An’aam class (i.e., camel, cow, sheep or goat) that is slaughtered during the days of Eid al-Adha because of the Eid and as an act of worship, intending to draw closer to Allah thereby.

This is one of the rituals of Islam prescribed in the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him), and according to the consensus of the Muslims.

In the Quran:

Allah says (interpretation of the meaning):

“Therefore turn in prayer to your Lord and sacrifice (to Him only)”

[Noble Quran 108:2]

Allah says (interpretation of the meaning):

“Say (O Muhammad): Verily, my Salah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the ‘Aalamin (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims”

[Noble Quran 6:162]

The word Nusuk means sacrifice; this is the view of Sa’eed ibn Jubayr. And it was said that it means all acts of worship, including sacrifice, which is more comprehensive.

Allah says (interpretation of the meaning):

“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allah over the beast of cattle that He has given them for food. And your Ilah (God) is One Ilah (God Allah), so you must submit to Him Alone (in Islam). And (O Muhammad) give glad tidings to the Mukhbitun [those who obey Allah with humility and are humble from among the true believers of Islamic Monotheism]”

[Noble Quran 22:34]

In the Sunnah:

It was narrated in

[Sahih al-Bukhari (5558) and Sahih Muslim (1966)]

that Anas ibn Malik (may Allah be pleased with him) said: “The Prophet (peace and blessings of Allah be upon him) sacrificed two white rams speckled with black. He slaughtered them with his own hand, said ‘Allahu akbar’ and put his foot on their necks.”

It was narrated that ‘Abd-Allah ibn ‘Umar (may Allah be pleased with him) said: “The Prophet (peace and blessings of Allah be upon him) stayed in Madinah for ten years, offering sacrifice (every year on Eid).”

[Narrated by Ahmad, 4935; al-Tirmithi, 1507; classed as hasan by al-Albani in Mishkat al-Masabih, 1475]

.

It was narrated from ‘Uqbah ibn ‘Aamir (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) shared out sacrificial animals amongst his companions, and ‘Uqbah got a sheep that was six months old. He said, “O Messenger of Allah, I got a sheep that is six months old.” He said, “Offer it as a sacrifice.”

[Narrated by al-Bukhari, 5547]

It was narrated from al-Bara’ ibn ‘Aazib (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Whoever offers a sacrifice after the prayer has completed his rituals (of Eid) and has followed the way of the Muslims.”

[Narrated by al-Bukhari, 5545]

The Prophet (peace and blessings of Allah be upon him) offered sacrifices, as did his companions (may Allah be pleased with them). And he said that sacrifice is the way of the Muslims.

Hence the Muslims are unanimously agreed that it is prescribed in Islam, as was narrated by more than one of the scholars.

But they differed as to whether it is Sunnah mu’akkadah (a confirmed Sunnah) or it is obligatory and it is not permissible to omit it.

The majority of scholars are of the view that it is Sunnah mu’akkadah. This is the view of al-Shafa’i, Malik and Ahmad according to his most well-known view.

Others were of the view that it is obligatory. This is the view of Abu Hanifah and one of the views narrated from Ahmad. This was also the view favored by Ibn Taymiyah who said: “This is one of the views narrated in the madhhab of Malik, or it appears to be the view of Malik.”

From Risalat Ahkam al-Udhiyah wa’l-Dhakah by Ibn ‘Uthaymin (may Allah have mercy on him).

Sheikh Muhammad ibn ‘Uthaymin (may Allah have mercy on him) said: “Udhiyah is Sunnah mu’akkadah for the one who is able to do it, so a person should offer the sacrifice on behalf of himself and the members of his household.”

There are six conditions for the Udhiyah:

It should be one of the An’am class of animals, which are: camels, cattle, sheep and goats, because Allah says (interpretation of the meaning):

“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allah over the beast of cattle that He has given them for food”

[Noble Quran 22:34]

Bahimat al-An’am (translated here as “beast of cattle”) includes camels, cattle and sheep. This is what is well known among the Arabs, and this was the view of al-Hasan, Qatadah and others.

It should have reached the age stipulated in Shari’ah, which is six months for a sheep and the age at which the animal is considered to be an adult for any other animal, because the Prophet (peace and blessings of Allah be upon him) said: “Do not sacrifice anything but an adult animal, unless it is difficult for you, in which case you may slaughter a six-month old lamb (Jadh’ah).”

[Narrated by Muslim]

.A mature animal means one that is considered to be an adult.

In the case of camels it means one that is five years old.

For cattle, it means one that is two years old.

For sheep it means one that is a year old.

The Jadh’ah is that which is half a year old. So it is not correct to sacrifice a camel, cow or goat that has not yet reached maturity, or a sheep that is less than six months old.

It should be free of any faults that would render it unsuitable for sacrifice, of which there are four:

An obvious defect in one eye, such as when the eye
is sunken in its socket, or when it sticks out like a
button, or is white and obviously defective.
Obvious sickness, whose symptoms are clearly
apparent in the animal, such as fever that prevents
it from grazing and causes loss of appetite; mange
that obviously affects its flesh or its health; deep
wounds that affect its health, and so on.
Obvious lameness, which prevents the animal from
walking normally.
Emaciation that leaves no marrow in the bones, when
the Prophet (peace and blessings of Allah be upon
him) was asked about what should be avoided in
Udhiyah, he gestured with his hand and said: “Four: a
lame animal which is obviously lame, a one-eyed
animal whose defect is obvious, a sick animal whose
sickness is obvious, and an emaciated animal that no
one would choose.”

[Narrated by Malik in al-Muwatta’
from the Hadith of al-Bara’ ibn ‘Aazib]

. According to
a Hadith narrated from him in al-Sunan, he said:
“The Messenger of Allah (peace and blessings of
Allah be upon him) stood up among us and said:
‘There are four which are not permissible for
sacrifice,’” and he mentioned something similar.

[Classed as Sahih by al-Albani in Irwa’ al-Ghalil, 1148]

.These four faults render an animal unsuitable for sacrifice, and they include similar faults or more severe faults. So the following animals are also unsuitable for sacrifice:

One that is blind in both eyes.
One that has eaten more than it can stand, until the
danger has passed.
One that has encountered difficulty in giving birth, until
all danger has passed.
One that has suffered something that could kill it, such
as strangulation or a fall from a high place, until
the danger has passed.
One that is unable to walk because of a defect.
One that has had one of its forelegs or hind legs cut
off.

If these are added to the four defects mentioned in the text, the number of those that cannot be offered as sacrifices reaches ten – these six and the four mentioned above.

The animal should belong to the person who is offering the sacrifice, or he should have permission for that either on the grounds of Shari’ah or from the owner. The sacrifice is not valid if the animal slaughtered does not belong to the person who is sacrificing it, such as one that has been taken by force, stolen, or taken on the basis of a false claim, etc, because it is not permissible to draw closer to Allah by means of sin. A sacrifice offered by the guardian of an orphan from the orphan’s property is valid if that is customary and if he feels sad about not offering a sacrifice.

A sacrifice offered by a guardian from the property of the person under his care is valid, if done with permission.

No one else should have any rights to the sacrificial animal; the sacrifice of an animal that is held in pledge is not valid.

It should be slaughtered at the time specified in Shari’ah, which is from after the Eid prayer on the Day of Sacrifice until sunset on the last of the days of al-Tashriq, which is the 13th of Dhu’l-Hijjah. So the days when the sacrificed may be offered are four: the day of Eid after the prayer, and the three days after that. Whoever slaughters it before the Eid prayer is over, or after sun sets on the 13th of Dhu’l-Hijjah, his sacrifice is not valid, because of the Hadith narrated by al-Bukhari from al-Bara’ ibn ‘Aazib (may Allah be pleased with him), according to which the Prophet (peace and blessings of Allah be upon him) said: “Whoever slaughters (his sacrifice) before the prayer, it is meat that he has brought to his family, but that is not the sacrifice.” And he narrated that Jundub ibn Sufyan al-Bajali (may Allah be pleased with him) said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) saying, ‘Whoever slaughters the sacrifice before he prays, let him replace it with another.’” And it was narrated that Nubayshah al-Hadhali (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The days of al-Tashriq are the days of eating, drinking and remembering Allah.’”

[Narrated by Muslim]

.But if he has an excuse for delaying it beyond the days of Tashriq, such as if the animal ran away, without there being any negligence on his part, and he could not find it until after the time was over, or he appointed someone else to slaughter it and that person forgot until the time was over, then there is nothing wrong with slaughtering it after the appointed time. This is by analogy with the one who sleeps and misses a prayer, or forgets it – he should pray it as soon as he wakes up or remember it.

It is permissible to slaughter the Udhiyah at any time, night or day, but it is better to slaughter it during the day, and it is better to slaughter on the day of Eid after the two khutbahs. Each day is better than the day that follows it, because that means that one is hastening to do good.

Sheikh ‘Abd al-‘Aziz ibn Baz (may Allah have mercy on him) said:

If anyone wants to offer a sacrifice, and the month of Dhu’l-Hijjah has begun, either because the new moon has been sighted or because thirty days of Dhu’l-Qa’dah have passed, then it is Haram for him to remove anything of his hair or nails or skin until he has slaughtered the sacrifice, because of the Hadith of Umm Salamah (may Allah be pleased with her), according to which the Prophet (peace and blessings of Allah be upon him) said: “When you see the new moon of Dhu’l-Hijjah – according to another version, When the ten days (of Dhu’l-Hijjah) begin – and any one of you wants to offer a sacrifice, let him refrain (from cutting) his hair and nails.” Narrated by Ahmad and Muslim. According to another version, “Let him not remove anything from his hair and nails until he has offered the sacrifice.” And according to yet another version, “ He should not touch his hair or skin.”

If he forms the intention to offer the sacrifice during the first ten days of Dhu’l-Hijjah, then he should refrain from that from the moment he forms that intention, and there is no sin on him for anything he may have done before forming the intention.

The reason for this prohibition is that when the person who wants to offer the sacrifice joins the pilgrims in some of the rituals of Hajj – namely drawing closer to Allah by slaughtering the sacrifice – he also joins him in some of the features of ihram, namely refraining from cutting his hair etc.

This ruling applies only to the one who is going to slaughter the sacrifice. It does not apply to the one on whose behalf a sacrifice is offered, because the Prophet (peace and blessings of Allah be upon him) said, “If any one of you wants to offer a sacrifice.” He did not say, “… is going to have a sacrifice offered on his behalf.” And the Prophet (peace and blessings of Allah be upon him) used to offer the sacrifice on behalf of the members of his household, and it is not narrated that he told them to refrain from that (cutting their hair and nails etc).

Based on this, it is permissible for the family of the person who is going to offer the sacrifice to remove things from their hair, nails and skin during the first ten days of Dhu’l-Hijjah.

If the person who wants to offer the sacrifice does remove anything from his hair, nails or skin then he has to repent to Allah and not do it again, but he does not have to offer any expiation, and that does not prevent him from offering the sacrifice as some of the common people think. If he does any of those things out of forgetfulness or ignorance, or some hair falls unintentionally, then there is no sin on him. If he needs to remove it then he may do so, and there is no blame on him, such as if a nail breaks and it annoys him, so he cuts it, or if a hair gets in his eye and he removes it, or he needs to cut his hair in order to treat a wound and the like.”

The time for offering the sacrifice begins after the Eid prayer on Eid al-Adha and ends when the sun sets on the thirteenth of Dhu’l-Hijjah. So there are four days of sacrifice: the day of Eid al-Adha and the three days after it.

It is better to hasten to offer the sacrifice after the Eid prayer, as the Messenger (peace and blessings of Allah be upon him) used to do, then the first thing he would eat on the day of Eid would be meat from his sacrifice.

Ahmad (22475) narrated that Buraydah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) did not go out on the day of (Eid) al-Fitr until he had eaten, and he did not eat on the day of (Eid) al-Adha until he came back, then he would eat from his sacrifice.

[Al-Zayla’i narrated in Nasb al-Rayah (2/221) that Ibn al-Qattan classed it as Sahih]

.Ibn al-Qayyim (may Allah have mercy on him) said in Zad al-Ma’ad (2/319):

‘Ali ibn Abi Talib (may Allah have mercy on him) said: “The days of sacrifice are the Day of Sacrifice (yawm al-nahr) and the three days after it.” This is the view of the imam of the people of Basra, al-Hasan; the imam of the people of Makkah, ‘Ata’ ibn Abi Rabah; the imam of the people of Syria, al-Awza’i; and the imam of the fuqaha’ of Hadith, al-Shafi`i (may Allah have mercy on him). It was also the view favored by Ibn al-Mundthir. The three days are specified because they are the days of Mina, the days of stoning (the Jamarat) and the day of al-Tashriq. It is forbidden to fast on these days. It was narrated via two isnads, one of which supports the other, that the Prophet (peace and blessings of Allah be upon him) said: “All of Mina is the place of sacrifice, and all the days of al-Tashriq are days of sacrifice.” End quote.

[The Hadith was classed as Sahih by al-Albani in al-Silsilah al-Sahihah, 2476]

.Sheikh Ibn ‘Uthaymin said in Ahkam al-Udhiyah, concerning the time for offering the sacrifice:

It is from after the Eid prayer on the Day of Sacrifice until the sun sets on the last of the days of al-Tashriq, which is the thirteenth of Dhu’l-Hijjah. So there are four days of sacrifice: the day of Eid after the prayer, and three days after that. Whoever slaughters his sacrifice before the Eid prayer is over, or after the sun sets on the thirteenth, his sacrifice is not valid … but if he has an excuse for delaying it until after the days of al-Tashriq, such as if the animal ran away with no negligence on his part, and he did not find it until after the time was over, or if he delegated someone to do it on his behalf and his deputy forgot until the time was over, then there is nothing wrong with offering the sacrifice after the time has ended, because there is an excuse, by analogy with the fact that one who sleeps and misses a prayer or forgets it should offer the prayer as soon as he wakes up or remembers it.

It is permissible to offer the sacrifice during that time by night or by day, but it is better during the day, and the day of Eid after the two khutbahs is the best time. Each day is better than the following day, because that is hastening to do good. End quote.

It says in Fatawa al-Lajnah al-Da’imah (11/406):

The days of sacrifice for pilgrims performing qiran or tamattu’, and for offering the sacrifice (Udhiyah) are four: the day of Eid and the three days after that. The time for sacrifice ends when the sun sets on the fourth day, according to the soundest scholarly opinion. End quote.

The Sunnah for one who wants to slaughter the udhiyah is to say when slaughtering it:

Bismillah, wa Allahu akbar, Allahumma hadtha minka wa laka, hadtha ‘anni (or if it is being offered on behalf of someone else, hadtha ‘an [fulan]), Allahumma taqabbal min [fulan] wa aali [fulan].

(In the name of Allah, Allah is most great. O Allah, this is from You and to You. This is on my behalf (or if it is being offered on behalf of someone else, This is on behalf of [So and so]). O Allah, accept (this sacrifice) from [So and so] and the family of [So and so]) – here he should mention his name instead of [fulan] or [So and so].

What is obligatory here is to say Bismillah; the rest is favored but is not obligatory.

Al-Bukhari (5565) and Muslim (1966) narrated that Anas said: The Prophet (peace and blessings of Allah be upon him) sacrificed two horned rams that were white speckled with black. He slaughtered them with his own hand, said Bismillah and Allahu akbar, and put his foot on their necks.

Muslim (1967) narrated from ‘A’ishah that the Messenger of Allah (peace and blessings of Allah be upon him) ordered that a horned ram be brought to him so that he could sacrifice it. He said, “O ‘A’ishah, give me the knife.” Then he said, “Sharpen it on a stone.” So she did that, then he took it and took the ram, and he lay it down and prepared to slaughter it. He said, “In the name of Allah, O Allah accept (this sacrifice) from Muhammad and the family of Muhammad and the Ummah of Muhammad,” then he sacrificed it.

Al-Tirmithi (1521) narrated that Jabir ibn ‘Abd-Allah said: I was present with the Prophet (peace and blessings of Allah be upon him) on the day of al-Adha at the prayer place. When he had finished his khutbah he came down from his minbar and a ram was brought which the Messenger of Allah (peace and blessings of Allah be upon him) slaughtered with his own hand. He said, “In the name of Allah, Allah is Most Great. This is on behalf of myself and on behalf of those of my Ummah who have not offered a sacrifice.” Classed as Sahih by al-Albani in Sahih al-Tirmithi.

In some reports the words “O Allah, this is from You and to You” are added.

[See Irwa’ al-Ghalil, 1138, 1152]

.Allahumma minka (O Allah, from You) means this sacrifice is a gift and provision that has reached me from You. Laka (to You) means, it is sincerely for You alone.

Source: ShareIslam

SAUDI ARABIA AND HAJJ

By Chiara For Future Husbands And Wives Of Saudis (Owned by Tara Umm Omar)

26 November 2009

Overview

For those FHWS readers who may be less familiar, or those who enjoy a review and pictures, here is a brief overview of Hajj, and some excellent pictures of last year’s Hajj (December 2008).

Hajj, or the Pilgrimage to Mecca, is the 5th of the 5 Pillars of Islam. All Muslims are to complete the pilgrimage at least once in their lifetime, if they are physically and financially capable. Poorer Muslims may save a lifetime to make the journey, while those who are wealthier and live closer may make the pilgrimage many times.

As the keeper of the Two Holy Mosques it is incumbent on Saudi Arabia to coordinate the logistics of the annual Hajj, which unlike the Umrah, or “lesser pilgrimage”, must be done on the same days in the Islamic calendar each year, from the 7th to 13th day of the 12th month, Dhu al-Hijjah. It does so through the Ministry of Hajj.

Each year quotas are set for Muslims coming from each country including Saudi, and Saudis are not allowed to participate more than once every 5 years. Special Hajj visas are issued, and specially designated tourist agencies coordinate travel and accommodation. Some pilgrims go as a family, some with a group from their workplace, or neighbourhood, or through an organization. Others are essentially there as individuals through a tourist agency.

Challenges, beyond the long distances now traveled, include overcrowding, stampedes, a past unsafe bridge, political and sectarian differences, and now H1N1 flu. Saudi Arabia has taken measures to deal with these challenges, including a comprehensive and admirable public health plan for this year’s Hajj. Modifications of the ritual have occurred to maximize safety while preserving the religious meaning and symbolism. For example, it is not necessary to kiss the Kaaba, one may point; and, stones are no longer thrown at pillars, but at walls with catch basins.

Of course, none of this detracts from the deeply spiritual experience for those who are able to perform Hajj in any year, including this one. The impact is often profound, whether on an individual basis—as for a family member who as a secondary consideration regained faith that she would have a son, and did—or on a broader basis, as Malcolm X’s experience, of the multiple nations and races of the umrah among those gathered for Hajj, had on his subsequent conversion to Sunni Islam, and what that meant for him and the Nation of Islam.

In April 2008 David Clingingsmith of Case Western Reserve University, Asim Ijaz Khwaja of Harvard University’s John F. Kennedy School of Government, and Michael Kremer of the Harvard University Department of Economics, the Brookings Institution, the National Bureau of Economic Research (NBER), and the Center for Global Development published a Faculty Working Paper entitled: “Estimating the Impact of the Hajj: Religion and Tolerance in Islam’s Global Gathering”.

From the Abstract:
“We estimate the impact on pilgrims of performing the Hajj pilgrimage to Mecca. Our method compares successful and unsuccessful applicants in a lottery used by Pakistan to allocate Hajj visas. Pilgrim accounts stress that the Hajj leads to a feeling of unity with fellow Muslims, but outsiders have sometimes feared that this could be accompanied by antipathy toward non-Muslims. We find that participation in the Hajj increases observance of global Islamic practices such as prayer and fasting while decreasing participation in localized practices and beliefs such as the use of amulets and dowry. It increases belief in equality and harmony among ethnic groups and Islamic sects and leads to more favorable attitudes toward women, including greater acceptance of female education and employment. Increased unity within the Islamic world is not accompanied by antipathy toward non-Muslims. Instead, Hajjis show increased belief in peace, and in equality and harmony among adherents of different religions. The evidence suggests that these changes are more a result of exposure to and interaction with Hajjis from around the world, rather than religious instruction or a changed social role of pilgrims upon return.”

This is a remarkable finding, in that they were able to analyze what should be logical outcomes, but had not been proven in such a manner. That Hajjis would have a greater sense of oneness with the Ummah is an important finding, but more remarkable in some senses are their greater adherence to Islamic, as opposed to cultural practices, and the greater liberalization of attitudes towards women, as well as toward non-Muslims. That these attitude shifts result from the benefits of exposure to other Hajjis from around the world, rather than religious teaching or increased social status, argues for increased interaction among Muslims globally.

Yet, at the same time, these findings are in keeping with the core beliefs of Islam, and with the purpose of Hajj–to demonstrate solidarity among Muslims and submission to Allah. This is what distinguishes the Hajj from the pre-Islamic pilgrimages to Mecca, which included tribes of the Arabian peninsula of all faiths worshiping multiple gods or idols, and also Christians worshiping Jesus and Mary. Although the pilgrimage is believed to extend back thousands of years to Abraham’s (Ibrahim’s) first journey with Hagar and Ishmael, the current form of the pilgrimage is the one that marked the first time Muslims only, as a group led by the Prophet Mohamed, performed the pilgrimage. Current rituals are based on those which were retained from pre-Islamic ones, and those established by the Prophet and his followers.

After initial purification, and changing into ihram clothing, the pilgrims move from Mecca to Mina where they spend the day. The next day, on the first day of the Hajj, each person returns to Mecca to Al-Masjid al-Ḥarām, The Sacred Mosque, and walks counter-clockwise seven times around the Kaaba; and, on each circumambulation, either kisses or points with the right hand to the Black Stone in its corner, praying each time. Prayers are then offered at the Place of Abraham, a specific site within the mosque near the Kaaba; or, due to space, anywhere within the mosque. On the same day, each pilgrim walks/runs back and forth 7 times between the hills of Al-Safa and Al-Marwah, symbolizing Hagar’s desperate search for water for Ishmael. Each drinks water from the Zamzam Well which was created for Hagar when the Angel sent by Allah struck the ground with his heel (or wing).

On the second day, each pilgrim spends the night in prayer in Mina; and, on the third, goes to the plains of Mount Arafat to stand in vigil and pray. This is the crux of the pilgrimage, which is considered invalid if the pilgrim does not spend the afternoon near the site of the Prophet’s Last Sermon, Mount Arafat, the Mountain of Forgiveness. At sunset the pilgrims leave Arafat and go to Muzdalifah, where they gather stones for the next day.

On the fourth day, each pilgrim throws 7 pebbles as part of a ritual Stoning of the Devil, in defiance of the Devil’s challenges to Abraham when Allah asked him to sacrifice his son Ishmael. Afterward they shave their heads, and sacrifice an animal as a symbol of Allah sparing Ishmael. At the same time, Muslims around the world sacrifice an animal, often a sheep, as the opening of the celebration of Eid al-Adha, the Feast of the Sacrifice.

On the 5th day, the pilgrims re-visit the mosque in Mecca to circumambulate the Kaaba again, as a symbol of being in a hurry to respond to, and show love for, Allah. This, too, is an obligatory part of the Hajj. That night is spent back at Mina. The next afternoon, and on the following day, the pilgrims must again throw 7 pebbles at each of the three pillars in Mina. The must leave Mina for Mecca before sunset; or, if they are unable to leave, and stay another night, must again perform the stoning ritual the next day, before returning to Mecca. A farewell circumambulation of the Kaaba is performed before leaving Mecca.

The Hajj is now completed, but many pilgrims also travel to Medina and the holy mosque there, Al-Masjid al-Nabawi. The Mosque of the Prophet contains the Prophet’s tomb, and a very special area, ar-Rawdah an-Nabawiyah, that from the Prophet’s tomb to his pulpit, considered a part of Jannah. Pilgrims also visit the graves of the companions of the Prophet.

More information about Hajj is available online including at this site: Perform Hajj: Muslim’s Pilgrimage to Mecca; and this interactive one, explaining the steps, Mapping faith: The pilgrimage to Mecca. Below are pictorial representations of the rituals, and photos from Hajj 2008 (December 5-10).

The Route

The Steps

Preparations

The Beginning

The Middle

The End

Please feel free to share your personal experiences of Umrah, or Hajj, or those you may be aware of; and, to share any other comments, or thoughts.

Well, for the KISASians out there, I know you can predict what I will write after this.

This pieces of word is not just words …it’s actually a verse from the Holy Quran, Surah Hud (verse 112) but it had been made as my school’s motto and been embedded on our school badge..

Maybe this words are easy to be said,shouted,and pronounced with fury,spirit and a good will but did you know that this words had turned Prophet Muhammad (pbuh) hair gray?

It is related in a hadith that Rasulullah (Sallallahu alaihe wasallam) once came out of his house, wiping his hands on his blessed beared. Abu Bakr and Umar R.A. were sitting in the Masjid at that time. When AbuBakr R.A. saw this he said: ‘O Messenger of Allah, may my father and mother be sacrificed for you. How early you have aged’. Then he began to weep. Rasulullah (Sallallahu alaihe wasallam) said: “Surahs like Surah Hud have made me old”.

It demands us to be consistent and istiqamah in all of our doings as a Muslim.However,talking is as easy as ABC.Me myself found it very hard to continue to do what I’ve done and being taught at KISAS such as performing solat early,reciting ma’surat,al Mulk before sleep and reciting the Quran.I want to thank all my friends that advised me before coming home this holiday especially Thariqians that Imam Ghazali told in one of his Books, every three days that passed without reciting any Holy verses from the Quran, a black spot will emerge in our heart until a phase where our inner heart will be completely covered with the black spots.It will make us hard to understand lessons and to receive advices from other people.

The truth is,the difficulty to be consistent or istiqamah in our doings is caused by lot of temptations in our respective houses.Internet,games,family,friends,events …all of this had made istiqamah almost impossible..

Can you believe that only the earlier days of my return to home this holiday that I had performed all my doings in KISAS?!

It;s hard…Even the blessed prophet is having trouble to do it….

But remember, The Struggle in This World is Bitter, Because The Reward In the Hereafter is Sweet.

So long….

INTRODUCTION

Praise be to Allah, Lord of All the Worlds. And may peace and blessings be upon our Prophet Muhammad and upon his family and Companions.

The first pillar of Islam is our testimony that there is no God but Allah and that Muhammad is the Messenger of Allah. The first half of this testimony is our declaration of monotheism. The second half is our declaration that Muhammad (peace be upon him) is Allah’s Messenger (peace be upon him). We can only fully realize the meaning of the second half of the testimony by cultivating in our hearts the following:

1. Belief in everything the Prophet (peace be upon him) has told us. We must believe, first and foremost, that Muhammad (peace be upon him) is the Messenger of Allah sent to all humanity to convey to them what Allah revealed to him of the Qur’ân and Sunnah. This is the religion of Islam, and Allah will accept from his servants no other religion.

2. Obedience to his commands with full acceptance and submission. We must adhere to his Sunnah and emulate his most excellent example and eschew everything to the contrary.

3. Love for the Prophet (peace be upon him). We must love our Prophet (peace be upon him) more than we love anyone else, even our own parents and children. In this way, we will show him the respect and deference that he deserves and we will be inspired to do what we must to support and defend him.

It is incumbent upon every one of us as Muslims to fully realize in our lives the meaning of our testimony “Muhammad is the Messenger of Allah”. We must truly inculcate this faith in our hearts. The hypocrites had said to the Prophet (peace be upon him): “We bear witness that indeed you are the Messenger of Allah.”In turn, Allah said: “Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars.” [Sûrah al-Munâfiqûn: 1]

There are a number of things that we can do to put our love for the Prophet (peace be upon him) into action and carry out our duty to him. Wemust confront the vicious attacks being waged against him and ransom him with our lives, our loved ones, and our wealth to the extent of our varying abilities. We must all carry out our responsibilities on whatever level we are able.

THINGS WE CAN DO AS INDIVIDUALS

1. We can contemplate the evidence which decisively demonstrates that Muhammad (peace be upon him) is the Messenger of Allah. The first source for this evidence is none other than the Qur’ân.

2. We can learn the evidence from the Qur’ân, the Sunnah, and the consensus of the Muslims that it is obligatory to obey the Prophet (peace be upon him) and emulate his most excellent example.

3. We can acquaint ourselves with how Allah has protected the Prophet’s Sunnah. We should learn about the considerable efforts that were made by the scholars throughout the centuries to separate the genuine Sunnah from what was false and how they compiled the authentic Sunnah according to the most stringent conditions. No other civilization of the past had ever developed a more arduous and learned set of principles for authenticating historical evidence.

4. We can cultivate in our hearts our love for the Prophet (peace be upon him) by recalling his noble attributes. We can read about his good character and his noble deeds. We can learn how he embodied all the good qualities that can possibly be attained by a single human being.

5. We can bring to mind the great favor that he bestowed on all of us and how indebted we are to him. He is the one who conveyed to us the true religion. He carried out this duty in a most excellent manner. He fulfilled his trust to Allah perfectly and delivered to us his Lord’s Message.

6. We can give him due credit for all the good that we attain by Allah’s grace in this world and the Hereafter, since he is the one who showed us towards how to attain it and who brought us guidance. Allah has blessed him on our account with the greatest blessings ever bestowed upon a Prophet.

7. We can bring to mind how compassionate and merciful the Prophet (peace be upon him) was to his followers and how concerned he was for our guidance and welfare. Allah says: “The Prophet is closer to the believers than they are to their own selves.” [Sûrah al-Ahzâb: 6]

8. We can become acquainted with the verses of the Qur’ân and with the hadîth that discuss his lofty status with his Lord and the love that Allah has for him and the esteem in which Allah holds him.

9. We can carry out Allah’s command to love the Prophet (peace be upon him). We should love him more than we love ourselves. The Prophet (peace be upon him) said: “None of you truly believes until I become dearer to him than his own self, his children, his parents, and all of mankind.”

10. We can carry out Allah’s command to show respect for the Prophet (peace be upon him) and for his Sunnah. Allah says: “O you who believe, do not raise your voices above the Prophet’s voice and do not speak to him loudly as you might speak to one another, lest your deeds become vain while you perceive it not.” [Sûrah al-Hujurât: 2]

11. We can fulfill Allah’s command to come to the defense of our Prophet (peace be upon him) and protect him from those who wish to harm or defame him. Allah says: “To believe in Allah and His Messenger that you may assist and honor him.” [Sûrah al-Fath: 9]

12. We can cultivate in our hearts a sincere and constant resolve to defend the Prophet and promote his good name.

13. We can bear in mind the great blessings and rewards that in the Hereafter await those who genuinely put into practice their love for the Prophet (peace be upon him). They will be his close companions in Paradise, for the Prophet (peace be upon him) has promised: “You will be with whom you love.”

14. We can make it a habit to offer salutations of peace upon our Prophet (peace be upon him) whenever we remember to do so, especially after the call to prayer and on Fridays. This will increase our blessings from Allah.

15. We can read the biography of the Prophet (peace be upon him) from authentic sources and benefit from the many lessons that it contains. We can then try to apply those lessons to our lives today.

16. We can learn the Sunnah of the Prophet (peace be upon him) by studying its authentic sources. We must study the hadîth and strive to understand them correctly. We need to derive from these hadîth the rulings and the lessons that they contain.

17. We can follow the Sunnah in its entirety, giving priority to what we are obligated to do.

18. We can strive to emulate the Prophet (peace be upon him) even in matters where we are under no obligation to do so. It is better even if we do something the Prophet (peace be upon him) did only once in our lives just so we can follow his example to the last detail.

19. We can be vigilant to avoid ever belittling any aspect of his Sunnah.

20. We can make sure that we feel joy every time we see people putting some aspect of his Sunnah into practice.

21. We can feel sorrow whenever we find that some aspect of his Sunnah is being neglected.

22. We can feel enmity towards anyone who defames the Prophet (peace be upon him) or disapproves of his Sunnah.

23. We can show love for the members of our Prophet’s family and for his wives and descendants. We can seek nearness to Allah by loving them for the sake of their nearness to the Prophet (peace be upon him) and for the sake of their commitment to Islam. If we find any of his descendants disobedient to Allah, we should be eager to guide them, since their guidance is something most dear to the Prophet (peace be upon him). `Umar the son of al-Khattâb said to the Prophet’s uncle: “O `Abbâs! The day that you accepted Islam was more beloved to me than the day when al-Khattâb accepted Islam. This is only because I know that your acceptance of Islam was dearer to Allah’s Messenger (peace be upon him) than that of al-Khattâb.”

24. We can act upon the direction of the Prophet (peace be upon him) with respect to his family when he thrice said: “I remind you of the rights of Allah with respect to my family.”

25. We can show love and respect for the Companions of the Prophet (peace be upon him) and recognize their honor and distinction with Allah and their superiority in knowledge and good works to those who come after them.

26. We can show love and respect for the scholars on account of their status and their knowledge of the Prophet’s legacy. The scholars are the inheritors of the Prophets. They deserve to be loved and honored. This is a right that our Prophet (peace be upon him) has over us.

THINGS WE CAN DO AS FAMILIES AND AS A SOCIETY

27. We can raise our children to love the Prophet (peace be upon him).

28. We can raise our children to emulate his excellent example.

29. We can make available in our homes books about the Prophet’s life.

30. We can make available in our homes recorded lectures about his life for our families to listen to.

31. We can show our children cartoons that have a clear and wholesome Islamic content.

32. We can set aside some family time every week for an Islamic study circle.

33. As husbands and wives, we can follow the example of the Prophet (peace be upon him) in how we deal with our families.

34. We can encourage our children to memorize and put into practice the words that the prophet (peace be upon him) used to remember Allah on all occasions.

35. We can encourage our children to spend a portion of their daily allowances on charitable deeds that the Prophet (peace be upon him) used to encourage, like providing for an orphan, feeding a poor person, or helping the needy. This is an excellent practical application of the Sunnah.

36. We can make our children accustomed to using some of the Prophet’s good sayings in their everyday speech like: “A believer is clever and sage”; “A believer does not get stung from the same hole twice” and “Make things easy, not difficult”.

37. We can hold competitions at home where the children can be tested on their knowledge of the Prophet’s life.

38. We can teach our children about the life of the Prophet (peace be upon him) by holding little programs at home like: “A day at the Prophet’s house”.

THINGS WE CAN DO IN THE FIELD OF EDUCATION

39. We can cultivate love for the Prophet (peace be upon him) in the hearts of our students by teaching them about the rights he has over us as his followers.

40. We can increase the amount of lectures given covering different aspects of his life and personality.

41. We can encourage educational authorities to add to the Islamic Studies syllabus a subject entitled The Life of the Prophet (peace be upon him).

42. We can make efforts to finance the appointment of professors of the Prophet’s biography in prominent Western universities.

43. We can encourage serious research into the life of the Prophet (peace be upon him) and encourage scholars to publish works about different aspects of the Sunnah.

44. We can hold exhibitions at schools and universities to inform people about the Prophet (peace be upon him) while focusing on the geographical spread of Islam.

45. We can devote prominent sections of our libraries to books about the Prophet (peace be upon him).

46. We can develop valuable encyclopedic reference works about the Prophet’s life.

47. We can host annual competitions where students can receive scholarships and prizes for writing the best original research papers about the Prophet (peace be upon him) and his life.

48. We can hold youth camps that cultivate love for the Prophet (peace be upon him) and teach the practical application of the Sunnah.

49. We can host training seminars for our future leaders that focus on how to emulate the example of the Prophet (peace be upon him).

THINGS WE CAN DO IN THE FIELD OF ISLAMIC WORK

50. We can explain the hallmarks of the message that the Prophet (peace be upon him) called towards, emphasizing that he came with the original, pure religion and that his concern was to guide all humanity to the sincere, monotheistic worship of their Lord.

51. We can step up our efforts in calling people of all nations and all walks of life to the guidance of Islam.

52. We can convey to the people the illustrious and noble character that the Prophet (peace be upon him) had even before he began to receive the revelation from Allah.

53. We can explain to the people the good qualities of our Prophet (peace be upon him) and the unique features of Islam in a manner that will hold their attention and capture their interests.

54. We can explain how the Prophet (peace be upon him) behaved toward his family, his neighbors, and his followers.

55. We can focus on how admirably and magnanimously he conducted himself with the Jews, Christians, pagans, and hypocrites who showed him enmity and hostility.

56. We can explain how nobly he carried out his most mundane, daily affairs.

57. We can set aside part of the Friday sermon for discussing certain aspects of the Prophet’s life and occasionally devote an entire sermon to this topic.

58. After the daily prayers, we can offer a few comments on how the verses we recited in our prayers relate to the Prophet (peace be upon him) and his life.

59. We can hold study sessions for the memorization of the Sunnah just like we do for the memorization of the Qur’ân.

60. We can correct the misconceptions that the general public has about the Sunnah and emphasize the importance of following the Sunnah inour lives.

61. We can call the people’s attention to the Islamic rulings issued by scholars regarding those who defame the Prophet (peace be upon him) and emphasize that we have to disassociate ourselves from such people.

62. We can work to return the people to their religion by presenting to them the message of the prophet (peace be upon him) in the simplest terms.

63. We can use the media to warn people against going overboard in their reverence for the Prophet (peace be upon him) and explain to them the verses of the Qur’ân that prohibit excess and extravagance. Allah says: “Do not go to excesses in your religion.” We can also mention relevant hadîth like: “Do not venerate me in the way that the Christians venerated the son of Mary.” We must emphasize that true love for the prophet (peace be upon him) is expressed by following him faithfully.

64. We can encourage the people to read about the life of the Prophet (peace be upon him) from its authentic sources. We must clarify those sources and make them available.

65. We can refute and dispel the misconceptions and false claims that are circulating about the Prophet (peace be upon him) and his life.

THINGS WE CAN DO IN THE CULTURAL SPHERE AND IN THE MEDIA

66. We can use cultural and media events as opportunities to teach people about the illustrious character of the Prophet (peace be upon him)

67. We can refrain from publishing or broadcasting anything that is contrary to his Sunnah.

68. We can oppose the Western media and refute the misconceptions and false claims that they are propagating about our Prophet and our religion.

69. We can host press conferences and cultural events with moderate non-Muslim thinkers where we can openly discuss the Prophet (peace e upon him) and his message.

70. We can publish and disseminate what objective non-Muslim thinkers have said about the prophet (peace be upon him).

71. We can hold conventions and conferences to discuss the life and methodology of the Prophet (peace be upon him) and to demonstrate how that methodology is suitable for all places and times.

72. We can air televised competitions where contestants can earn prizes by demonstrating their knowledge of the Prophet’s life.

73. We can write and publish articles, stories, and pamphlets about the Prophet (peace be upon him).

74. We can petition the editorial boards of newspapers and magazines to provide a regular feature that highlights verses of the Qur’ân and hadîth of the Prophet (peace be upon him) and explains why Muslims love the Prophet (peace be upon him) and emulate his example.

75. We can petition the executive bodies of television networks to air programs about the Prophet (peace be upon him) and his life, highlighting his good qualities and the exemplary way that he conducted himself with his wives, his children, his followers, and his enemies.

76. We can encourage production studios to prepare professional quality video programs about the Prophet (peace be upon him) and his life.

77. We can encourage our local television stations and satellite channels to produce and air cartoon programs for children highlighting the good qualities of the Prophet (peace be upon him) and stories from his life.

WHAT WE CAN DO THROUGH OUR ISLAMIC ORGANIZATIONS AND CHARITIES

78. We can establish committees and departments within our organizations devoted to supporting our Prophet (peace be upon him).

79. We can reserve space for our organizations at local and international expositions and conventions and distribute literature and other media products about the Prophet (peace be upon him) and his message.

80. We can establish permanent distribution centers for distributing books, pamphlets, and audio recordings about the Prophet (peace be upon him).

81. We can establish a special award with preset standards to be presented to the person who best served the Sunnah of the Prophet (peace be upon him) and his biography. The presentation of this award could be accompanied by a major ceremony to which many renowned personages would be invited.

82. We can print books about the Prophet’s life in various foreign languages to be distributed to public libraries, universities, and centers for Oriental studies around the globe.

83. We can publish a periodical journal that specializes in the Prophet (peace be upon him), his life, Islamic teachings, and the Muslims, emphasizing the good qualities of the religion that Prophet Muhammad (peace be upon him) came with.

84. We can establish charitable funds to finance our program of supporting the Prophet (peace be upon him) and to pay for the writing and translation of books and articles.

WHAT WE CAN DO ON THE INTERNET

85. We can establish organizations devoted to propagating Islam and showing, among other things, how Islam teaches love and reverence for all of the Prophets (peace be upon them all).

86. We can establish websites and online newsgroups devoted to the life of the Prophet (peace be upon him). On a smaller scale, we can create dedicated web pages for existing websites that have a broader focus.

87. We can participate in live chats online with non-Muslims and invite them to study the personality of the Prophet (peace be upon him) and the religion that he came with.

88. We can include at the bottom of our e-mails some appropriate hadîth and sayings of the Prophet (peace be upon him).

89. We can prepare an occasional online newsletter that discusses the life of the Prophet (peace be upon him) and his message to be sent out on special occasions and whenever circumstances warrant it.

90. We can post on major search engines notices about relevant books and lectures.

THINGS WE CAN DO WITH OUR WEALTH AND THROUGH OUR ISLAMIC GOVERNMENTS

91. We can give financial support to Islamic activities that focus on the Prophet (peace be upon him)

92. We can print billboards and bumper stickers that quote the words of the Prophet (peace be upon him).

93. We can help to establish Islamic television and radio stations, as well as periodicals that are devoted to spreading the message of Islam in many languages around the world and especially in English.

94. We can pay for airtime on television and radio stations in various countries to get our message across.

95. We can establish centers devoted to research into the study of the Prophet’s biography and the publication of that research in many languages.

96. We can establish museums and libraries devoted to the Prophet’s life and his legacy.

97. We can fund the establishment of high quality professional websites on the Internet devoted to the prophet (peace be upon him) and his life.

98. We can pay for the production of high quality books, audio recordings, and television programs in various major languages, especiallyEnglish.

99. We can help to finance Islamic competitions about the Prophet (peace be upon him) and provide substantial prizes to encourage participation.

As for the 100th way, we leave that to you dear reader. We welcome your ideas and suggestions. Please send your input to our e-mail address: info@icsfp.com.

My dear Muslim reader, it is our collective and individual duty to do what we can to support our Prophet (peace be upon him). We are offering this list of suggestions so that no one will have any excuse to remain idle. Let us begin by working together to circulate these suggestions to as many people as we can. We should invite our families and friends to get involved. We should not feel shy to pick up the phone or to send out an SMS in support of our beloved Prophet (peace be upon him).

Source: Islamtoday

Read in English

ΑΛ AΣIM -Ο Προστάτης

Αυτός [ο γιος του Προφήτη Nωε] δήλωσε: “Θα αναζητήσω  καταφύγιο σε ένα βουνό που θα με προστατεύσει από το νερό.”  Ο Nωε  είπε: “Αυτη την ημερα κανενας δεν ειναι ασφαλισμενος απο την Διαταγη του ΑΛΛΑΧ εκτος απο εκεινους που τους εχει σπλαχνιστει …” (Surah Hud, 11: 43)

Οι άνθρωποι, ειναι  όλοι τους  εγγενώς αδύναμοι, και μπορουν  να συναντήσουν  όλα τα είδη  δυσκολιών  ανά πάσα στιγμή, όπως ένας σεισμός, πλημμύρα, τυφώνας, ή ηφαιστειακής έκρηξη. Επιπλέον, οι άνθρωποι είναι ευάλωτοι στην ψυχική δυσφορία. Απέναντι σε αυτά τα δυσμενή συμβάντα, θα πρέπει να εξετάσει κανεις  τα ακόλουθα: Ανεξάρτητα από την προσπάθεια ή την αντοχή τους, ποτέ δεν μπορουν να αποφύγουν  μια απειλή εαν δεν ειναι η θεληση του ΑΛΛΑΧ.

Ο Αλλάχ, ειναι ο πιο Συμπονετικός, είναι ο Μοναδικός Προστάτης, όπως το Κορανι αναφέρεται  στον εξής στίχο:

Πες: “Ποιος ειναι που θα σας σώσει από το σκοτάδι της γης και της θάλασσας οταν φανερα η κρυφα λετε: (Τον επικαλεισθε με ταπεινοφροσυνη και λετε) : ” Αν μοναχα ο Αλλάχ μας σωσει από αυτόυς τους κινδυνους, υποσχομαστε οτι θα δειχναμε πραγματικα την  ευγνωμοσυνη μας… ‘ “(Surat al-An’am, 6:63-64)

Οι άνθρωποι θυμούνται Αλλάχ όταν μένουν μόνοι τους, όταν συνειδητοποιούν ότι ουτε ο  υλικος πλούτος ουτε οι  ισχυροι άνθρωποι μπορούν να τους βοηθήσουν, ή όταν  άρρωστενουν.

Ωστόσο, αφού περάσουν αυτές τις καταστάσεις, ξεχνούν τι τους συνεβη και γινονται αχάριστοι προς τον Αλλάχ. Αυτοί οι άνθρωποι, οι οποίοι επιμένουν στην αχαριστία παρά την προστασία του Αλλάχ, θα δουν την αλήθεια, όταν θα  αντιμετωπίζουν άπειρες τιμωρία στην κόλαση.Η κατάστασή τους θα  είναι , ως εξής:

“Όσο για αυτούς που δείχνουν περιφρόνηση και αυξάνονται στην αλαζονια, Αυτός θα τους τιμωρήσει με μια οδυνηρή τιμωρία και  δεν θα βρουν κανένα  προστατη ή βοηθό εκτός από τον Αλλάχ. “(Surat an-Nisa ‘, 4:173)

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AL- ‘ASIM- The Protector

He [Prophet Nuh's son] said: “I will seek refuge on a mountain that shall protect me from the water.” Nuh said: “ There is no protector today from Allah’s punishment but He Who has mercy …” (Surah Hud, 11:43)

People, all of whom are inherently feeble, can encounter all sorts of difficulties at any time, such as an earthquake, flood, hurricane, or volcanic eruption. In addition, people are vulnerable to mental distress. In the face of these unfavorable events, they must consider the following: Regardless of their effort or strength, they can never avoid a threat unless Allah wills this. Allah, the most Compassionate, is the only Protector, as the Qur’an relates in the following verses:

Say: “Who rescues you from the darkness of the land and sea? You call upon Him humbly and secretly: ‘If you rescue usfrom this, we will truly be among the thankful.’” Say: “Allah rescues you from it, and from every plight. Then you associate others with Him.’” ( Surat al-An‘am, 6:63-64)

People remember Allah when they are left alone, when they realize that neither material wealth nor powerful people can help them, or when they fall sick. Yet after these situations pass, they forget what happened to them and become ungrateful toward Allah. Such people, who insist upon ungratefulness despite Allah’s protection, will see the truth when they face infinite punishment in Hell. Their situation is related, as follows:

As for those who show disdain and grow arrogant, He will punish them with a painful punishment. They will not find any protector or helper for themselves besides Allah. ( Surat an-Nisa’, 4:173)

Source: Names of ALLAH

To achieve happiness we may take some simple but important actions. All we need is to consider the existence of Allah the Most Holiness being, believe that our live will continue in the hereafter, get a clear picture of our life mission, and be decent to ourselves and other people.

The main concept is to train hard our feeling in order to acknowledge any life problems and manage the problem into an acceptable condition. Since happiness is related with human feeling or emotion that will be brought in to eternity, we need to have a strong and steady feeling that is useful to enrich the mind and body performing relieve and patient. By a constant training of meditation with the purpose to recall Allah, the Holy and Immaculate element of Allah will automatically guide our body, mind, and spirit to perform positive matters to come to peaceful state of happiness.

SET A CLEAR CONCEPT OF LIFE

The first concept is to set the mind into beliefs and trust on the existence of Allah and the life in hereafter.

Then, put a clear rationale on what is our mission in this world, which is to obey and worship Allah.

Next, build a broader thinking of beliefs with a deep inner knowing to include intuition and trust, that we are created by Allah, belong to Allah. Our destiny will be entirely depending on Allah.

The last is to involve listening and learning, that any occurrence or event appear to our life, whether it is a happiness or sadness, are come from Allah, our Creator.

FOCUS ON POSITIVE MANNER

Make an effort to perform good deeds, positive manner while at the same time release or minimize our negative thoughts, impulsive emotions.

FIND AN EXPERIENCED MEDITATION TEACHER

Nowadays we can easily find prominent and decent meditation guru around the country. We may find gurus who are mostly familiar with the meditation technique with the purpose to acquire blessing from the Most Holy and Creator. If possible, please find guru with a straight and clear descendant to the prophet Muhammad PBUH (a mursid teacher)

START MEDITATION TO CONSIDER ALLAH THE MOST CREATOR

The method of considering Allah can be achieved by breathing technique in a basic meditation or contemplation course. Initially, we have to set up a sitting position on the floor or chair. Then, perform a soft and light natural breathing by nose. Maintain a steady concentration toward the Most Holy Being. When we inhale and exhale the breath, it must be accompanied by silently saying a word “Subhanallah”  that means Allah the Most Holy and the Most Immaculate (similar to chant, but we do not read it loudly, just saying it by heart).

PRACTICE DILIGENTLY

It should be performed at least five minutes a day and make it as a daily routine.

The purpose is to practice the tafakur – Islamic mediation everyday in a regular basis. If the course is practiced continuously every day, the smallest cells of body and the whole body will be driven, taught, trained, and built to consider Allah. Automatically, the holy and divine being of Allah will conduct our mind, soul and body to perform superior things that lead to survive in the world and hereafter.

Similar to an Olympic athlete who trained for many years to compete in an important event, we train our mind and soul to achieve patience and tranquility in order to encounter the time we return to eternity.

WATCH THE PROGRESS, FEEL THE DIFFERENCE

The most interesting progress, if not a surprise, is that we can tell the feeling of peacefulness and calmness after the first practice session. The sense of entering the word of Subhanallah to our breath, inhale and exhale normally, will soothe our mind and emotion. With a help from certified instructor or guru we will step in to a better life ahead.

Praise be to Allaah.

A beautiful lie!

The basic principle for the Muslim is to be honest and truthful, and he should not speak anything but the truth, because Allaah says (interpretation of the meaning):

“O you who believe! Fear Allaah, and be with those who are true (in words and deeds)”

[al-Tawbah 9:119]

And the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to be truthful, for “Truthfulness leads to righteousness and righteousness leads to Paradise. A man will keep speaking the truth and striving to speak the truth until he will be recorded with Allaah as a siddeeq (speaker of the truth). Lying leads to immorality and immorality leads to Hellfire. A man will keep telling lies and striving to tell lies until he is recorded with Allaah as a liar.” Narrated by al-Bukhaari, 5743; Muslim, 2607, from the hadeeth of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him).

Reconciling between people is an important issue in Islam, one which brings a great deal of reward. There is also a stern warning against sewing discord between people. Because of the importance of reconciling people in the Muslim society and the seriousness of discord and conflict, Allaah has permitted lying in order to reconcile between people and to remove discord and conflict which may have negative consequences for the religious commitment of individuals and communities.

It was narrated from Abu’l-Darda’ (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Shall I not tell you of something that is better than fasting, prayer and charity?” They said: Yes. He said: “Reconciling between two people, for discord between people is the shaver.” Narrated by al-Tirmidhi, who said: this is a hasan hadeeth. And it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “It is the shaver, and I do not say that it shaves hair, rather that it shaves religious commitment.” End quote.

Whomsoever Allaah honours and enables him to reconcile between Muslims, if he needs to tell lies in order to reconcile between them, there is no sin on him for that, and it is not permissible to describe him as a liar, because the matter is serious; it is the matter of shar’i interests which means that in this case, lying is permissible, as it is narrated in al-Saheehayn from the hadeeth of Umm Kalthoom bint ‘Uqbah (may Allaah be pleased with her) that she heard the Prophet (peace and blessings of Allaah be upon him) say: “He is not a liar who reconciles between people, conveying good messages and saying good things.” Narrated by al-Bukhaari, 2546; Muslim, 2605

As for swearing false oaths in order to reconcile between people, it seems that this is permissible.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

What is prescribed for the believers is to use oaths sparingly, even if they are true, because swearing oaths a great deal may cause him to end up lying, and it is known that lying is haraam, and if a lie is accompanied by an oath, it is even more haraam. But if necessity or shar’i interests dictate that a false oath be sworn, there is no sin in that, because it is proven in the hadeeth of Umm Kalthoom bint ‘Uqbah ibn Abi Mu’eet (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “He is not a liar who reconciles between people, conveying good messages and saying good things.” She said: I did not hear him grant any concession concerning anything that the people say of lies except in three cases: reconciling between people, war, and what a man says to his wife, or a woman says to her husband. Narrate by Muslim in al-Saheeh.

If a person says in order to reconcile between people, “By Allaah, your companions want to reconcile, they want to come to an agreement, they want such and such,” then he goes to the others and says something similar, with good intentions and aiming to bring about a reconciliation, there is no sin in that, because of the hadeeth quoted above.

Similarly, if he sees someone who wants to kill another person unlawfully, or to wrong him in some other way, and he says, “By Allaah he is my brother,” in order to rid him of this wrongdoer who wants to kill him unlawfully or beat him unlawfully, because he knows that if he says that he is his brother, he will leave him alone out of respect for him, then he has to say such a thing in the interests of saving his brother from injustice and wrongdoing.

To conclude: the basic principle concerning false oaths is that they are haraam, except in cases where they will serve a greater purpose than lying, as in the three cases mentioned in the hadeeth quoted above.

End quote.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 1/54.

Source: Islam qa

Related Article: Lies?

Can we lie?

Praise be to Allaah.

Lying is haraam in all cases, expect those which are exempted by the Lawgiver, and what is mentioned here is not one of those cases, because of the general meaning of the evidence, such as the verse in which Allaah says (interpretation of the meaning): “O you who believe! Fear Allaah, and be with those who are true (in words and deeds)” [al-Tawbah 9:119].

In al-Saheehayn and elsewhere it is narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“I urge you to be truthful, for truthfulness leads to righteousness, and righteousness leads to Paradise. A man will continue to be truthful and seek to speak the truth until he is recorded with Allaah as speaker of truth (siddeeq). And beware of lying, for lying leads to immorality and immorality leads to Hell; a man will continue to tell lies until he is recorded with Allaah as a liar.”

And it was narrated that ‘Abd-Allaah ibn Mas’ood also said: Lying is not appropriate whether in earnest or in jest. Recite if you wish (interpretation of the meaning):

“O you who believe! Fear Allaah, and be with those who are true (in words and deeds)” [al-Tawbah 9:119].

Then he said: Do you find any concession allowing that to anyone?

And Allaah is the Source of strength. May Allaah send blessings upon our Prophet Muhammad and his family and companions. End quote.

Source: Islam qa

Related Article: Is it permissible to lie?

As small school-age children grow and learn about the world around them, they become keenly interested in strange words whose meanings are unfamiliar to them. They start asking more and more difficult and embarrassing questions, especially if they feel that the answers to those questions will open doors to new and unexplored worlds hitherto unknown to them.

One of the awkward questions commonly asked in Muslim societies is: Why do only married women have children?

We will be returning to this question later on, after discussing the various strategies that parents use to deal with such questions.

Bad strategies – what not to do:

The discomfort that mothers and fathers feel when confronted with such questions varies from parent to parent. Some parents resort to lies in order to avoid having to explain certain sensitive issues. However, such lies rarely satisfy the child’s curiosity. Indeed, they often cause the child to seek out the correct answer with greater enthusiasm – and from whatever sources they can find.

This zeal to know the answer can make the child vulnerable to bad influences among his peers, some of whom will be more than happy to provide him with answers to all of the questions that come into his head. It should be obvious to everyone how dangerous that is.

Other parents try a different strategy. They rebuke the child for asking about such things and try to intimidate the child into avoiding such questions in the future. This, of course, only makes the child more determined than ever to find out the answer. He will do whatever he can to learn this “forbidden knowledge”. This is human nature. We are all curious, and what is forbidden to us is often all the more intriguing because of it.

This strategy is very misguided. Obviously, the child will now simply hide his interest in the matter from his parents. Moreover, his parents’ treatment of him and his question will most probably injure his self-esteem. He will feel insufficient and unimportant. This will make it more likely for him to behave in an improper manner.

A good strategy:

The best strategy is to answer the child in the simplest and most tactful manner possible – but honestly and directly and without beating around the bush.

Applying this strategy:

Let us return to our example: “Why do only married women have children?”

Following our strategy of tactful honesty, we might give the following answer:

“My child. A woman by herself is not able to have children. A man is needed who will marry her and who will help her to have children. Allah has ordered this and we have to obey Allah. We have to listen to Allah even more than we have to listen to our parents. You know that when mommy and daddy tell you not to do something or tell you that you cannot lift something by yourself, you have to listen. Right? Well Allah has ordered men and women to get married if they want to have children and we must all listen to Allah.”

(Of course, the exact answer will vary depending on the child’s particular environment.)

In this way, a parent can give an honest answer that is at the same time tactful as well as satisfying to the child. The answer is honest and free of lies. The child is not scolded; rather his question is received with respect and consideration. The child feels he has learned something and has self-esteem. All of this will help the child in his future development.

Source: Islamtoday.com

Excerpted from: Rashahat ‘Ain al-Hayat [Beads of Dew from the Source of Life: Histories of the Khwajagan: The Masters of Wisdom]. Translated by Muhtar Holland. Al-Baz Publishing. P.194-5, 201-2.

“Mawlana Ala’ ad-Din Abizi was also one of Mawlana Sa’d ad-Din Kashghari’s companions. He came from a village called Abiz in the vicinity of Kuhistan. After the death of the venerable Mawalana Sa’d ad-Din, he continued in the service of the venerable Mawlana Jami, who treated him with great care and attention, and likened his character to fresh and pure soil.

…The venerable Shaikh ‘Abd al-Kabir once asked Mawlana Ala’ ad-Din: “When your Shaikh was ill at ease, what did he say to you?” Mawlana replied: “When you come to my side, you collect yourself and remember Allah. Even if you are far away from me, you must not forget, so that you do not fall apart!”

The Shaikh then asked him: “And how did you respond?” He said: “With silence.” The Shaikh said: “That was very inconsiderate of you! You ought to have said: ‘We cannot know Allah, but we do know you!”

According to the author of the Rashahat:

One of the great saints has said: “The disciple sees himself in his own mirror, but he does not see himself in the mirror of his Shaikh.” In Samarqand, I heard the venerable Khwaja ‘Ubaidu ‘llah say: “Since you have not been able to see Allah while I am still alive, what will you do after I have died?” The saying of Shaikh ‘Abd al-Kabir must also be understood in this sense. What the venerable Shaikh sought to convey is not that one cannot recognize and know Allah from the fundamental standpoint, and that spiritual knowledge of the Divine [ma’rifa Ilahiyya] is of little importance. It is rather intended to show the seeker the method of concentration, and to establish him in this practice. The pilot of those who learn by direct experience, the venerable Amir Husain, says in his works: “The seeker must become annihilated [fani] in his concentration on his spiritual guide, so that inner knowledge may be revealed to him from the countenance of his Shaikh.”

If the seeker strives to reach his goal by ways of the Shaikh alone, he will reach his goal… the seeker must therefore remind himself, the one road to Allah’s good pleasure is the good pleasure of the Shaikh, and he must act accordingly The route to arrival at the Truth, and to contact with the Truth, passes through the heart of the Shaikh. In reality, the heart of the Shaikh is the home of Allah…This means that the wisdom contained in the saying of the venerable Shaikh ‘Abd al-Kabir -“We cannot know Allah, but we know you!”- is also related to this subtlety. It is tantamount to saying: “You are the door that leads to Allah! The house is entered through the door!” It shows the seeker the way to his goal.”

My mother was visiting, she asked me to go shopping with her because she needed a new dress. I don’t normally like to go shopping and I’m not a patient person, but we set off for the mall together. We visited nearly every store that carried ladies’ dresses, and my mother tried on dress after dress, rejecting them all. As the day wore on, I grew weary.

Finally, at our last stop, my mother tried on a lovely blue three-piece dress. The blouse had a bow at the neckline, and as I stood in the dressing room with her, I watched as she tried, with much difficulty, to tie the bow. Her hands were so badly crippled from arthritis that she couldn’t do it. Immediately, my impatience gave way to an overwhelming wave of compassion for her. I turned away to try and hide the tears that welled up involuntarily. Regaining my composure, I turned back to tie the bow for her.

Our shopping trip was over, but the event was etched indelibly in my memory. For the rest of the day, my mind kept returning to that moment in the dressing room and to the vision of my mother’s hands trying to tie that bow. Those loving hands that had fed me, bathed me, dressed me, caressed and comforted me, and, most of all, prayed for me, were now touching me in the most remarkable manner.

Later in the evening, I went to my mother’s room, took her hands in mine, kissed them and, much to her surprise, told her that to me they were the most beautiful hands in the world.

I can only pray that some day my hands, and my heart, will have earned such a beauty of their own.

Source: qisas .com

Read in English

Translation by Xenia

Η 9η ημέρα του dhul-Hijjah είναι η ημέρα του Αραφάτ. Είναι αυτή η ημέρα, όταν οι προσκυνητές συγκεντρώνονται στο πεδιο του βουνόυ του Αραφάτ, προσεύχονται και παρακαλουν τον Κυριο τους. Η ημέρα του Αραφάτ έχει μεγάλη σημασία στο Ισλάμ επειδή αυτή είναι η ημέρα που Αλλάχ ολοκληρωσε την  αποκάλυψη Του στον  αγγελιοφόρο του (sAllâhu alaihe WA-Sallam).

Αναφέρεται στην Sahîhayn (δηλαδή Sahih al-Sahih Bukhari και Muslim), από τον Umar Ibn al-Khattab (Radhi Allahu anhu) ότι ένας Εβραιος είπε:

“Ω Αμίρ αλ-Muminîn (Ω επικεφαλής των μουσουλμάνων)! Υπάρχει ένας στίχος στο Κορανι, που αν ειχε αποκαλύφθει σε εμάς, τους Εβραίους, θα είχαμε λάβει εκείνη την ημέρα ως Eid (φεστιβάλ).

Ο Umar ρώτησε: «Ποιος στίχος;

Είπε:« Την σημερον ημέρα έχω τελειοποιήσει τη θρησκεία σας για σας, ολοκληρώθηκε χάρη μου σε σας, και Εχω επιλέξει για εσάς το Ισλάμ ως θρησκεία σας. “[Σούρα al-Maidah (5): 3]

Ο Umar (Radhi Allahu anhu) είπε: «Γνωρίζουμε ποια ηταν η  ημέρα και τον τόπο στον οποίο αποκαλύφτηκε αυτός ο στίχος στον αγγελιοφόρο του Αλλάχ (sAllâhu alaihe WA-Sallam). Ήταν όταν στεκόταν στο Αραφάτ μια  Παρασκευή. “

Η ημερα του Αραφάτ είναι η ημέρα κατά την οποία ο Αλλάχ πήρε το συμβόλαιο από τις απογόνους του Αδάμ (alaihis-Salam), αναφέρθηκε ότι  ο Ιμπν Αμπάς (Radhi Allahu anhu) αφήγηθηκε: Ο αγγελιοφόρος του Αλλάχ (sallAllâhu alaihi WA-Sallam) ειπε:

“(Όταν ο Αλλάχ δημιούργησε τον Aδαμ  (alaihis-Salam) , ο Αλλάχ πήρε συνθηκη  από αυτόν σε ένα χώρο, Na’mân την ημέρα του Αραφάτ. Μετα εξεγαγε όλους τους απογόνους που θα γεννηθουν  μέχρι το τέλος του κόσμου, από γενιά σε γενιά , και τους απλωσε μπροστά Του, προκειμένου να λάβει ένα συμβόλαιο και απο αυτους, επίσης.  Τους Μίλησε  πρόσωπο με πρόσωπο λέγοντας: «Δεν ειμαι ο Κυριος σας;”
και όλοι απάντησαν: «Ναι, μπορούμε να μαρτυρησουμε».  Ο Αλλάχ, στη συνέχεια Εξήγησε οτι  Είχε  ολη  την ανθρωπότητα  να καταμαρτυρησει οτι Ήταν Δημιουργός Τους και  Ο Μόνος Αξιος της λατρειας τους.

Είπε:

“Αυτό ειναι  σε  περίπτωση που ( η ανθρωπότητα) θα πει  την Ημέρα της Αναστάσεως,« Σίγουρα, εμείς αγνοούσαμε του παρόντος. Δεν είχαμε ιδέα ότι εσείς, Αλλάχ, ήσταν ο  Κυρίος μας. Κανείς δεν μας είπε ότι θα έπρεπε να λατρεύουμε μόνο Εσας. “

[(Sahîh by Shaikh al-Albanî in Silsilah al-Ahâdîth as-Sahîhah vol: 4, no: 1623]

Πραγματικα η ημερα του Αραφατ ειναι μια ευλογημενη ημερα και δεν υπαρχει μεγαλυτερη συνθηκη απο αυτην την συνθηκη.

Η ημερα του Αραφάτ είναι μια ημέρα συγχώρεσης από τις αμαρτίες, της ελευθερία από την φωτιά  της κολασης για τους ανθρώπους που βρίσκονται στο πεδιο του Αραφάτ. Η  A’ishah (Radhi Allahu anha) αφηγηθηκε οτι  ο  αγγελιοφόρος του Αλλάχ (sallAllâhu alaihi WA-Sallam) ειπε:

“Δεν υπάρχει ημέρα που ο Αλλάχ απελευθερώνει περισσότερα άτομα από την Φωτια εκτος από την ημέρα του Αραφάτ. Έρχεται κοντά και εκφράζει την υπερηφάνεια Του στους  τους αγγέλους λέει, «Τι  θέλουν αυτοί οι άνθρωποι (οι Hajis)’” [Sahih Muslim]

Aυτο  to  Hadith αναφέρει συγχώρεση για τους προσκυνητές. Εκτός από αυτό, η  νηστεία την ημέρα του  Αραφάτ είναι Sunnah και μια εξιλέωση των αμαρτιών για τους ανθρωπους.

Αναφέρεται στην Sahîhayn Μuslim,  ότι όταν ο αγγελιοφόρος του Αλλάχ (sallAllâhu alaihi WA-Sallam) ρωτήθηκε σχετικά με τη νηστεία της ημέρας του Αραφάτ, είπε:

“Εξιλεωνει τις αμαρτίες του προηγούμενου έτους και του επόμενου έτους.” [Sahih Muslim]

Αυτή η νηστεία είναι Mustahabb μόνο για την μη-προσκυνητές και δεν προορίζεται για την Hajis (οι προσκυνητές), διότι δεν ήταν η συνηθεια  του αγγελιοφόροu του Αλλάχ (sallAllâhu alaihi WA-Sallam) να νηστευει την ημέρα της Αραφάτ κατά τη διάρκεια του προσκυνήματος και σε μια αφήγηση που επίσης τους  απαγόρευσε να το κανουν.

Ο Ιμάμ σε-Tirmidhî (rahimahullah) (d 275H), δήλωσε:

“Οι άνθρωποι της γνώσης  to θεωρούν οτι  συνιστάται (Mustahabb) η νηστεια την ημέρα του  Αραφάτ, εκτός από αυτους στο Αραφάτ.” [Jâmi'ut-Tirmidhî (3 / 377)]

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Yawm al-Arafat:

The 9th day of Dhul-Hijjah is the day of Arafat. It is this day when the pilgrims gather on the mountain plain of Arafat, praying and supplicating to their Lord. The day of Arafat holds great importance in Islam since this is the Day when Allâh completed his revelation on His Messenger (sAllâhu alaihe wa-sallam). It is reported in the Sahîhayn (i.e. Sahîh al-Bukharî and Sahîh Muslim), from Umar Ibn al-Khattab (radhi Allâhu anhu) that a Jewish man said to him:

Arafat is the day on which Allâh took the covenant from the progeny of Adam (alaihis-salâm), it was reported that Ibn Abbas (radhi Allâhu anhu) narrated: The Messenger of Allâh (sallAllâhu alaihi wa-sallam) related:

Indeed, the day of Arafat is a blessed day and there is no other covenant greater than this covenant! Arafat is a day of Forgiveness from sins, freedom from the Hell-Fire for the people who are present in the plain of Arafat. A’ishah (radhi Allâhu anha) narrated the Messenger of Allâh (sallAllâhu alaihi wa-sallam) saying:

This Hâdîth mentions forgiveness for the pilgrims. In addition to this, fasting on the day of Arafat is a Sunnah and an expiation of sins for the residents. Hunaydah ibn Khâlid reported from his wife that some of the wives of the Prophet (sallAllâhu alaihi wa-sallam) said:

It is reported in Sahîh Muslim that when the Messenger of Allâh (sallAllâhu alaihi wa-sallam) was asked about the fasting on the day of Arafat, he said:

This fasting is Mustahabb only for the non-pilgrims and not for the Hajis (the pilgrims) because it was not the practice of Allâh’s Messenger (sallAllâhu alaihi wa-sallam) to fast on the day of Arafat during pilgrimage and in a narration he also forbade doing so. Imâm at-Tirmidhî (rahimahullah) (d. 275H) said:

We have spoken previously about anger. Here is  a list of remedies for anger!

1. Seeking Refuge with Allah from Satan

Allah says: “And if (at any time) an incitement to discord is made to thee by Satan, seek refuge in Allah. He is the One Who hears and knows all things.” [Sûrah Fussilat: 36]

Sulayman b. Sard relates that two men were arguing in the presence of the Prophet (peace be upon him) until one of them became livid in the face and the veins in his neck stood out. The Prophet (peace be upon him) said: “I know some words that if he were to say them, his anger would leave him. If he would say: ‘I seek refuge with Allah from Satan’ then he would calm down.” [Sahîh al-Bukhârî (3108)]

Ibn al-Qayyim observes: “Anger sets itself upon the mind like a wolf sets itself upon a sheep. Satan attacks the mind more than anything else at times of anger and lust.”

2. Changing One’s Circumstances

When a person is angry, a change in circumstances can help him to get a grip on himself. It may be enough for him just to sit down.

Abû Dharr al-Ghifârî relates that the prophet (peace be upon him) said: “If one of you happens to be standing when he becomes angry, then he should take a seat. If this helps his anger to subside, then good and well. Otherwise, he should go and lie down.” [Sunan Abî Dâwûd (4782) and Sahîh Ibn Hibbân(5688)]

3. Avoiding Arguments and Keeping Silent

Sheikh `Abd al-Rahmân al-Si`dî said: “It is good to keep in mind that when other people abuse you – especially when it is just verbal abuse – they are only harming themselves by it. They do not cause you any harm unless you give them your time and attention. When you do so, you are harmed by their abusing you just as much as they harm themselves by doings so. If you pay them no heed, they can cause you not injury.”

It is just like an Arabian poet of old once said:

The fool addresses me with every ugliness
Yet I hate to answer his ire

He grows in foolery, and I in graciousness
Just like incense is wakened by fire.

Ibn `Abbâs relates that the Prophet (peace be upon him) said: “Teach the people and give them glad tidings. Do not make things difficult. And if you get angry, remain silent.” [Musnad Ahmad (3/249) Musnad al-Tayâlisî (2608) and al-Adab al-Mufrad (245)]

Ibn Rajab observes that silence: “is a powerful remedy against anger. This is because an angry person says things in his rage that he greatly regrets later on when his anger subsides. Some of the insults and statement made in anger can have harmful consequences. If the person keeps silent, he avoids all of that harm.”

4. Performing Wudû’

`Atiyyah al-Sa`dî relates that Allah’s Messenger (peace be upon him) said: “Anger is from Satan, and Satan was created from fire. Only water will extinguish fire, so if one of you gets angry, he should perform wudû’.” [Musnad Ahmad (4/226) and Sunan Abî Dâwûd (4784)]

Abû Sa`îd al-Khudrî relates that the prophet (peace be upon him) said: “Anger is a burning ember in the heart of a son of Adam. Do you not see the red glow of his eyes and the swelling of the veins in his neck? Therefore, whoever senses something of this coming on should go and perform wudû’.” [Musnad Ahmad(3/61), Sunan al-Tirmidhî (2191) and Mustadrak al-Hâkim (4/551). Al-Tirmidhî declares it to be a good and authentic hadîth]

5. Invoking the Remembrance of Allah

Allah says: “Those who believe and find their hearts’ contentment in the remembrance of Allah – Only through the remembrance of Allah can the heart find peace. ” [Sûrah al-Ra`d: 28]

A person whose heart is content and in a state of balance because of Allah’s remembrance is as far from anger as a human heart can be.

Allah says: “And remember Allah if you forget.” [Sûrah al-Kahf: 24]

`Ikrimah said about this verse: “To forget, here, means: to get angry.” [Tafsîr al-Tabarî (15/226)]

6. Considering the Consequences of One’s Anger

A person who gets angry all the time injures his health because of it. A bad tempered person is more prone to diabetes, hypertension, and numerous other stress related illnesses.

When a person is angry, he is prone to say and do things that he will regret later on when his anger subsides. Because of this , `Alî b. Abî Tâlib said: “The pleasure of giving pardon is followed by a praiseworthy outcome. The pleasure or taking revenge is followed by the bitterness of regret.”

Ibn Rajab writes: “Anger is a distemper of the blood of a person on account either fearing some wrong or out of a desire for revenge against some wrong that was done to him. It provokes many evil acts, like murder, assault, and other forms of oppression and transgression against people. Likewise, it provokes sinful speech, like slander and defamation. Sometimes a person can be brought to an utterance of unbelief, as had was the case with Jibillah b. al-Ayham.

Ibn al-Qayyim writes: “Anger is a disease. It is an illness. It is a sickness of the heart, no less that fever, melancholy, and epilepsy are sicknesses of the body. A person in the throes of anger is like a person in the throes of pneumonia, a fever or an epileptic fit.”

Ibn Hibbân writes [Rawdah al-`Uqalâ (140)]: “If there was nothing blameworthy in anger aside from the fact that all thinkers throughout the ages have agreed that an angry person is devoid of judgment, then that would be enough for him to do everything in his power to avoid getting angry.”

An angry person is incapable of thinking clearly and formulating a sound opinion. This is why the Prophet (peace be upon him) said: “No one should judge between two people when he is angry.” [Sahîh al-Bukhârî (6739) and Sahîh Muslim (1717)]

Based on this hadîth, many Islamic scholars have ruled that if a judge is angry when he gives a verdict, then that verdict is invalid. Ibn al-Qayyim says: “This is because anger confuses the person’s heart and mind and makes him incapable of complete understanding.”

7. Accepting Sincere Advice

When we see someone who is angry, we should advise him and remind him about the virtue of clemency and of controlling our rage. The person being advised needs to heed that advice.

Ibn `Abbâs relates that once, during `Umar’s reign as Caliph, al-Hurr b. Qays sought `Umar’s permission to admit `Uyaynah into his presence. `Umar gave him permission and `Uyaynah approached, saying: “O Son of al-Khattâb. You do not give us all that much and you do not judge between us fairly.”

At this, `Umar became extremely angry and showed an intention to strike him, so al-Hurr b. Qays said: “O Commander of the Faithful! Allah said to His Prophet (peace be upon him): ‘Take recourse to pardon, enjoin what is good, and turn away from those who are ignorant.’ – Indeed, he is one of those who are ignorant.”

`Umar then did no more to the man than to recite the same verse to him. In this way,, he held himself in check with the words of Allah. [Sahîh al-Bukhârî(4366)]

Ibn al-Qayyim writes [Ighâthah al-Lahfân (47)]:

The enraged person is like some one in pain. This is why he say the things that he says and do the things that he does. He is trying to relieve himself of the heat of his anger. This is also why he might strike his own face, scream and shout, tear his clothes, or throw down whatever is in his hands. It is all to rid his flesh of the pain provoked by his anger. For the same reason, he might invoke Allah’s wrath upon himself or upon his loved ones, imploring with his words though not really wanting what he is asking for. He might invoke pronouncements that he does not really want to have carried out.

Kings sometimes issue commands that their courtiers know are not intended. It is just their king venting his anger. This is why they do not hasten to carry out those orders, and when the king’s anger subsides, he praises them for their discretion.

In the same way a man in the throes of anger might get up to beat his child or his friend. If someone else gets in the way and prevents him form doing so, the man will be grateful for that after his anger subsides, just like the man who is drunk or beset by fever is later grateful to the one who prevents his injudicious actions.

8. Learning from Past Experience

If we would only remember the last time we did something in anger that we sorely regretted, it would help us to restrain our baser selves in the future. It is far easier to stop ourselves from acting out of anger than it is to fix the mess we make when we let loose our rage.

Ibn Hibbân writes [Rawdah al-`Uqalâ (158)]: “Shortness of temper is a characteristic of imbeciles just as self-restraint is a sign of intelligence. Anger is the seed of regret. A person’s ability to restrain himself before letting loose his anger is greater than his ability to set things right again in its wake.”

RELATED ARTICLE: Tips to control anger

Source: Islamtoday

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Μεταφραση Ξενια

“Kαι δεν ειναι δυνατο σε εναν ανθρωπο να του μιλησει ο ΑΛΛΑΧ εκτος εμπνεοντας τουτον, η πισω απο ενα παραπετασμα, η στελνοντας αγγελιοφορο για να εμπνευσει (αποκαλυπτοντας)- με την αδεια Tου- τα οσα θελει. Αυτος ειναι βεβαια ο Υψιστος , ο Πανσοφος.” Ιερο Κορανιο 42: 51

Ο ΑΛΛΑΧ μας συστηνεται. Ο Δημιουργος ολων των κοσμων και ο Μοναδικος Κυριαρχος του συμπαντος ειναι ο Υψιστος και ο Κατοχος του ουρανου της γης και των παντων μεταξυ.

Δεν υπάρχει καμία θεότητα εκτος απο Αυτόν. Υψιστος ειναι Αυτος και Δοξασμενος πάνω απ ‘όλα απο ότι συνδέουν (μαζί Του). Αυτός είναι ο Κυριαρχος, ο Παντοδύναμος, και ο Κύριος του Τρόπου Εξυψωσης. Ο Αλλάχ είναι Αυτάρκης, πάνω απο καθε αναγκη.

Όλα τα ωραία ονόματα ανήκουν Αλλάχ, γιατι Αυτός είναι ο Κατοχος απείρου κάλλους και άπειρης αιθεριότητας. Ένα άτομομπορεί να Τον ξέρει μόνο στο βαθμό που ο ίδιος επιτρεπει, και μπορεί να Τον εκτιμησει μέσα από τους στίχους του Κορανίου. Σε ένα στίχο, Αλλάχ περιγράφει αυτό το όνομα και λεει τα εξεις.

Ο ΑΛΛΑΧ! Δεν υπαρχει κανενας αλλος θεος παρα μοναχα Αυτος. Εχει αιωνια ζωη, και προσεχει για παντα, ολο τον κοσμο. Η αδρανεια δεν μπορει να Τον κυριευσει, ουτε ο υπνος. Δικα Του ειναι ολα οσα υπαρχουν στους ουρανους και στη γη. Ποιος ειναι λοιπον εκεινος που μπορει να μεσολαβησει κοντα Του, εαν δεν του επιτρεψει, Γνωριζει ο,τι υπηρχε πριν και ο,τι θα υπαρξει μετα απο αυτους. Κι ουτε μπορουν να συλλαβουν τιποτα απο ο,τι γνωριζει Αυτος εκτος εκεινου που Αυτος θελησει. Ο Θρονος Του περιεχει τους ουρανους και την γη και δεν αισθανεται κοπο, φυλαγοντας τα και συντηρωντας τα. Γιατι ειναι ο Υψιστος, ο Μεγαλος. (Ιερο Κορανιο 2:255)

Source: Names of ALLAH

“I really do not want to know. In all honesty I am not interested.” It might sound harsh and a little uncaring but I believe that it is the kindest thing to say.

I suggest that nobody  should  be interested.

Why do they do it?

Some people feel they want to share their personal or other’s  secrets. Sometimes innocent but very often sinful. It does not matter to them if you plead ” I do not want to know”.

Persisting in their revelations,stubbornly, show disrespect towards Allah swt, His Messenger saw, and the believers.

Some do it to boast, some looking for support, exposing themselves to all kinds of situations if it happens  their  revelations to  fall in the wrong ears.

It was reported that Ibn ‘Umar said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The believer will be brought close to his Lord until He conceals him and makes him confess his sin. Allaah will say, ‘Do you remember such and such a sin?’ The man will say, ‘Yes, I admit it.’ The Lord will say, ‘I concealed it for you in the world and I forgive you for it today.’ Then He will close up his record of good deeds. As for the others or the Kuffaar, it will be called out before the witnesses, ‘These are the ones who disbelieved in their Lord. The curse of Allaah is upon the wrongdoers.’” (Narrated by al-Bukhaari, 4408; Muslim, 2768).

This hadith clearly states that Allah swt  conceals and we should also conceal our secrets.

Abu Hurayrah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “All of my ummah will be forgiven except those who sin openly. It is a part of sinning openly when a man does something at night, then the following morning when Allaah has concealed his sin, he says, ‘O So and so, I did such and such last night,’ when all night his Lord has concealed him and the next morning he uncovers what Allaah had concealed.” (Narrated by al-Bukhaari, 5721; Muslim, 2990).

So If Allah swt keeps our secrets why can we not keep them ourselves?

Similarly if we happen to know of anybody else’s secrets we must not disclose them to anybody.

Prophet Muhammad s.a.w (peace be upon him) said: “He, who relieves a hardship of this Dunia (world) for a believer, Allah will relieve (from him) a hardship of the Day of Resurrection; he who makes easy an indebted person, Allah will make it easy for him in the Dunia and the Hereafter; he who covers a Muslim (meaning his mistakes and shortcomings), Allah will cover him in the Dunia and the Hereafter …” [Sahih Muslim]

So for next time…

“I do not want to know…I am not interested. Please do not tell me  your secrets!”

Xenia