The Companions of the Prophet and his Family

The Companions of the Prophet and his Family
1. A Sahabi (Companion) is that Muslim who has assisted in the holy court of the Prophet (sallal laahu alaihi wasallam) - in the Holy Prophet's (sallal laahu alaihi wasallam) presence - and has passed away from this world with faith.

2. All Sahabis are of praise and are pious. They are also sincere in their Islamic judgement and in their Islamic actions. When there is talk of a Sahabi, it is compulsory that it be with praise.

3. To have bad beliefs for any of the Sahabis is mis-guidance and belonging to the wrong sect.

4. To speak ill of the dignity of Hazrat Amir Mua'awiya, Hazrat Amr Bin Aas, Hazrat Wahshi (radi Allahu anhum), etc. is to curse them and this is a Shi'ite belief.

5. According to Islamic Jurists, to insult Hazrat Shaikhain (Hazrat Abu Bakr and Hazrat Farouk-e-Azam � radi Allahu anhum) or to reject their position as Caliphs is infidelity.

6. Regardless of how high a rank a Wali is, they would never reach the grade of a Sahabi.

7. The battle between Hazrat Ali (radi Allahu anhu) and Hazrat Amir Mua'awiya (radi Allahu anhu) was a mistake in the interpretation of Islamic Law and, therefore, is not a sin. Therefore, to call Hazrat Amir Mua'awiya (radi Allahu anhu) cruel, treacherous, etc., is all strictly forbidden and not allowed. This is in fact a curse and the person is a Shi'ite.

8. Even among the Sahaba, some of them are more excellent in status than others.

9. After the Ambiya, Hazrat Abu Bakr Siddique (radi Allahu anhu) holds the greatest status, then Sayyiduna Umar-e-Farouk, Hazrat Usman-e-Ghani and Hazrat Ali-e-Murtaza (radi Allahu anhum).

10. After these Khulafa-e-Raashideen come the rest of the Ash-harah Mubasharah (those who were given glad tidings of Jannah by the Prophet sallal laahu alaihi wasallam), then Hazrat Hasnain Karimain, Ashaab-e-Badr and Ashaab-e-Baitur Ridwaan. All of them will go to Jannah.

WHO IS AHL-E-BAIT?

1. The Ahl-e-Bait are the Holy Prophet's (sallal laahu alaihi wasallam) wives and children.

2. To love the Sahabis and Ahl-e-Bait is to love the Holy Prophet (sallal laahu alaihi wasallam).

3. Hazraat Hasnain (Imaam Hasan and Hussain � radi Allahu anhuma) are of the highest grade of Martyrs. Those who reject any of their Martyrdoms is a misguided person and from a bad sect.

4. Those who call Hazrat Imaam Hussain (radi Allahu anhu) a traitor or show Yazid as correct is a rejected person and a Kharji and therefore rightful of the Fire of hell. There is no doubt in Yazid being wrong, however, one is not supposed to call Yazid a Kaafir or a Muslim, but remain quiet.

5. Those who do not love the Sahabis or Ahl-e-Bait are misguided and from the wrong sect.

6. To get involved in the details of disagreements between the Sahabis is forbidden and strictly forbidden. To hold them against their mistakes or because of this, blame them or show them as no longer evident on faith is not allowed and is against the order of Allah Ta'ala or His Messenger (sallal laahu alaihi wasallam).

EID-ul-Adha & Qurbani

EID-ul-Adha & Qurbani
INTRODUCTION:
Almighty Allah says in the Holy Quran, Chapter 22 Verse 34 :"And to every nation we have appointed acts of devotion (sacrifice) that they may mention the name of Allah on what He has given them of the cattle quadrupeds; and your God is one God, therefore to Him should you submit, and give good news to the humble whose hearts tremble when Allah is mentioned, and those who are patient under that which afflicts them".

The act of sacrificing an animal is regarded as affecting the heart, as it is connected with righteousness, with submission to Allah, with humbleness of the heart, and patience under sufferings. So when one slaughters with the proper accompanying Intention and not for the sole purpose of eating the flesh on this occasion, one is again complying with the laws in the Holy Quran and completes yet another of the pillars of Islam. The animal sacrificed is symbolic of the animal in man (man's nature). So, when he slaughters, he is reminded of the necessity to eliminate that "animal nature" which he has within him. It actually signifies the sacrifice of the sacrificer himself, and becomes the outward symbol of his readiness to lay down his life in the cause of the Supreme Creator of the universe.

This sacrifice by the Muslims throughout the world on this particular occasion, is intended to let Muslim hearts beat in unison with the hundreds of thousands who have gone on Pilgrimage to Mecca (which is also a pillar of Islam and is compulsory on Muslims who can afford going there). They re-enact, as it were, the beautiful incident of old, where Almighty Allah had commanded Prophet Abraham (peace be upon him) to sacrifice his then only son. On finding him obedient and prepared to act on His command, Allah submitted a ram for him to slaughter instead of his beloved son.

Our Holy Prophet Muhammad (peace and blessings of Allah be upon him) confirmed this act, and always covered his head with respect during sacrifice. He would lay the animal down and gently stroke it, then, placing his foot on the body and uttering the words "In the name of Allah, Allah is Great. O Allah! This is a sacrifice from You and is for You" he would speedily severe its throat, allowing the blood to flow readily with the least possible pain to the animal.

The sacrifice is done after the I'd prayer is over . The chosen animal must be free from any apparent physical defect and must be fully grown and healthy. In the case of a goat or sheep, one suffices, but if it a camel or cow, seven may be partners thereto.

Because many poor and beggars in the community cannot afford to sacrifice, this occasion allows for charity, and when the sacrifice is over the meat is divided as is necessary (one third minimum be allotted for distribution to the poor), the meat is delivered to the homes of the poor so that they too can enjoy and participate on this day of festival.

As Islam does not permit wastage, whatever is left over of the meat may be dried, cured or prepared, so long as it is consumed and not wasted. The skin also must be disposed of and the funds used for charity.

Almighty Allah says in the Holy Quran, Chapter 22 Verse 37:"Nor their flesh, nor their blood, reaches Allah,but to Him is acceptable observance of duty on your part".

QURBANI: SOME IMPORTANT MASAA'IL

WHY SHOULD ONE MAKE QURBANI?

According to Tirmizi Shareef and Sunan Ibn Majah, Hazrat Ayesha (radi Allahu anha) stated that Rasoolullah (sallal laahu alaihi wasallam) said, "The son of Adam does not do any action on the day of Qurbani which is more pleasing to Allah than the sacrifice of animals; and he will come on the day of Qiyamah with it's hairs, horns and hooves (for reward); and the blood (of the sacrificed animal) certainly reaches Allah before it falls down to the ground. So make yourselves purified therewith."

In another Hadith related in Sunan Ibn Majah, Zaid bin Arqam reported that the companions of Rasoolullah (sallal laahu alaihi wasallam) asked, "Oh! Messenger of Allah, what is this sacrifice?" He said, "The way of your forefather (Prophet) Ibrahim (alaihis salaam)." They said, "What is for us therein, O! Messenger of Allah?" He said, "There is one reward for every hair." They said, "For wool, O! Messenger of Allah?" He said, "There is one reward for every strand of wool!"

WHEN MUST QURBANI BE MADE?

* Qurbani or Sacrifice is carried out from the 10th of Zil- Hijjah (i.e. from the day of Eid-ul-Adha) after the completion of the Eid Salaah and Khutba, till sunset on the 12th of Zil- Hijjah. The times of preference for Qurbani are the first day, i.e. the 10th of Zil-Hijjah from the completion of the Eid Salaah, followed by the second day and lastly the third day.

* If for some reason, animals purchased for Qurbani are not slaughtered in the time and duration of the Qurbani period, i.e. 10th, 11th & 12th of Zil-Hijjah, then such animals must be donated alive to charity.

WHO SHOULD MAKE QURBANI?

* It is Waajib for every Muslim male and Muslim female who:-

1. has attained puberty (Baaligh)

2. is of sound mind (not insane)

3. possesses Nisaab for that moment in time, not necessarily for one Islamic calendar year (Nisaab is the value of excess wealth which makes a Muslim liable for Zakaah i.e. The possession of, or equivalent capital value of seven and half tolas gold (+ -3 ounces) or fifty two tolas of silver (+ - 20 ounces)

4. To make sacrifice in the Name of Allah

* It is Waajib according to Imam-e-Azam Abu Hanifa (radi Allahu anhu) and Sunnat-e-Mu'akidda according to other Imams for Muslims to make Qurbani.

* It is Waajib only for each Muslim male and female to make Qurbani for himself or herself; and not Waajib for him or her to make Qurbani for any other member of his or her family. It is only his or her duty to guide or instruct them to make Qurbani if they meet with the conditions of item in 1. above.

* In the same manner as Sadaqat-ul-Fitr, Qurbani is a Waajib obligation for Muslims every year on the occasion of Eid-ul-Adha. It is not a once in a life-time duty.

* It is permissible to make Qurbani in the name of Rasoolullah (sallal laahu alaihi wasallam) and his Ummah or any other deceased Muslim as a Nafil Qurbani on condition that the person making the Nafil Qurbani has discharged his obligation in his own Waajib Qurbani first.

* It is not Waajib or necessary for the following people to make Qurbani:-

1. one who has not attained puberty (not Baaligh) even if he or she possesses Nisaab.

2. A traveller (who is not yet Muqeem).

3. One who does not possess Nisaab during that specific period in time.

4. On who may be in possession of Nisaab bit has turned insane.

* Any Muslim male or female who is not liable for Qurbani but purchases an animal for Qurbani for the sake of Almighty Allah, then the Qurbani becomes Waajib for him.

* Qurbani cannot be undertaken on behalf of another person upon who Qurbani is Waajib, without his or her prior consent.

WHAT ANIMALS MUST BE USED FOR QURBANI?

* Only the following animals may be sacrificed for Qurbani:-

1. Goat and Sheep with a minimum of 1 year each.

2. Cattle with a minimum of 2 years.

3. Camels with a minimum of 5 years.

* Each goat or sheep suffices for Qurbani for one Muslim male or female; whereas each head of cattle or camel could represent the Qurbani for seven Muslim males and females, provided that:-

1. All seven participants have uniformity in Niyyah (i.e. either Qurbani or Aqeeqah).

2. All seven have an equal share, nobody is to have a larger portion than another even at the time of the distribution of the meat.

* It is permissible for less than seven people to have shares in a camel or a head of cattle for Qurbani; but not permissible for more than 7 people to do so.

WHAT TYPE OF DEFECTIVE ANIMALS ARE TO BE AVOIDED?

The animals for Qurbani in the Name of Almighty Allah shall be in prime condition of health and free from defects. The following defects in animals disqualifies them from being used for Qurbani:-

* Animals without ears or more than one third of the ear is defective, partially blind (one third or more), or totally blind animals; animals with horns broken from the root; animals that have most or all their teeth missing; animals which have limbs broken or used three legs to walk; animals with a third or more or their tail cut off.

* Sick and emaciated animals that lack the ability to move or walk.

WHO SHOULD MAKE ZABAH OR SLAUGHTER AND WHAT IS TO BE RECITED?

* Owners of Qurbani animals, whether male or female, who have the knowledge of making Zabah should slaughter their own animals.

* If other persons are appointed to slaughter on their behalf, then it is better for the owners of the Qurbani animals to be present at the place and time of slaughter.

* Before slaughtering, the following Dua should be recited: "Inni wajjahtu wajhiya lillazi fataras samawaati wal arda hanifaw wa maaa ana minal mushrikeen. Inna salaati wanusuki wa mahyaya wamamati lillahi rabbil a'lameen. La sharika lahu wabizaalika umirtu wa ana minal muslimeen. Allahumma minka walak."

* The person should then slaughter the animal reading: "Bismillahi Allahu Akbar."

* This Dua must also be read: "Allahumma takabalhu minni kama takabalta min habeebika Muhammadiw wa Khaleelika Ibraheema alayhimas salaatu was salaamu."

SOME IMPORTANT REQUIREMENTS ABOUT ZABAH

* The knife for Zabah has to be sharpened to the optimum, and the slaughter should be carried out quickly and effectively to minimise the suffering sustained by the animal.

* The throat of the Qurbani animal should be cut in a manner to ensure that the gullet, the wind pipe and the two external jugular veins are severed.It is Makrooh to severe the entire neck including the vertebrae. At least 3 of the four vessels mentioned above ought to be severed to meet Shari'ah requirements of proper Zabah.

* Every effort should be made to ensure that animals are not slaughtered in the presence of other live animals.

* In the process of slaughtering, the knife should be concealed till the moment of slaughter and the animal should be placed such that it allows the person slaughtering the animal to face Qibla, as this is Mustahab.

* The skinning of the slaughtered animal and dismembering of body parts should not commence until the animal's carcase has turned cold.

* If after slaughtering an animal it is discovered that the animal was pregnant and a live foetus appears in the belly, then it is necessary to slaughter that foetus.

DISTRIBUTION OF QURBANI MEAT TO NON-MUSLIMS

Distribution of Qurbani meat or any other charity (sadqa) to "Harbi Kafir" is not permissable at all. It is mentioned in Durr-e-Mukhtar: "Even though a Harbi Kafir is peace-wanting, charity is unanimously not permissable." In Behr-ur-Raiq: "According to Shar'ah, giving something to a Harbi Kafir is not permissable, for no Sawaab can be gained through this."

IMPORTANT ADVICE FOR MUSLIMS

Many people make Qurbani on behalf of their parents, grandparents, Prophets and Saints, and not on their behalf. By doing so, they are neglecting their Waajib and thus become sinners through this action. Every Muslim must first make Qurbani on their behalf first so that their Waajib is fulfilled. Only after the Waajib is completed and if one is able to do so, can Qurbani be made on behalf of others.

It is preferable to make Qurbani on behalf of Prophet Muhammad (sallal laahu alaihi wasallam) as it is virtuous and beneficial and has his blessings. Our Prophet Muhammad (sallal laahu alaihi wasallam) made Qurbani on behalf of all the poor people of his Ummah. This shows the love that he possessed for his Ummah. Therefore, every Muslim who is capable of making Qurbani on behalf of others should make Qurbani on behalf of our Holy Prophet Muhammad (sallal laahu alaihi wasallam).

ISLAMIC METHOD OF SLAUGHTERING

Those who are ignorant about the proper Islamic method that is carried out in the slaughtering of animals do not hesitate in criticising Muslims and in regarding this Islamic method of slaughter as primitive, barbaric and a cruelty to animals.

The aim of presenting this article is to inform the public that the Islamic method of slaughtering an animal is most humane, painless and better than the current methods of mechanical and electrial stunning of animals that are normally done in abbatoirs.

In order for large meat industries and commercial establishments to provide a much higher production, they all favour the method of mechanical and electrical stunning. They regard all other methods of slaughter as cruel and even manage to get the support of Animal Rights groups to oppose the Islamic method of slaughter.

In the Islamic method of slaughtering an animal, the animal is slaughtered by a sharp object which is capable of making it bleed by severing blood vessels. The slaughtering is to be done by cutting the throat of the animal or by piercing the hollow of the throat, causing its death. The best way is to cut the windpipe, the gullet, and the two jugular veins.

The wisdom of the Islamic rules of slaughtering is to take the animal's life in the quickest and least painful way; the requirements of using a sharp instrument and of cutting the throat relate to this end. No additional stunner is necessary. This method also allows for the most rapid and effecient bleeding of the animal. When the sharp knife enters the tissues of the neck, its cuts open four big blood vessels in the region. So much blood is lost so quickly that the animal becomes unconsious and feels no pain.

When the animal convulses, one gets the impression that it is undergoing pain and suffering. However, this is not the case. In the Islamic manner of slaughtering, the spinal cord is not severed since the nervous connection between the brain and the body is maintained so that all the blood is squeezed out of the body. When convulsion takes place, the wringing actions of the muscles of the body on the blood vessels help to get rid of the maximum amount of blood from the meat tissue. In fact, the occurence of convulsions confirm that the animal is unconscious. Thus, the animal also does not experience any pain.

In view of the above considerations, attempts to discredit the Islamic method of slaughter are ill-conceived. Based on scientific evidence, it should not be too difficult for individuals and groups to give up their attempts to interfere with religious beliefs and religious laws in general. The Islamic method of slaughter has stood the test of time and of scientific enquiry and remains by far the best, the most effecient and the safest.

ZAKAAT

Zakaat is one of the five pillars of Islam. It has been mentioned, along with daily Prayers (Salaah), seventy times in the Qur'an. Allah's Word commanding "... and establlsh regular Salaat and give regular Zakaat" are referred to in many parts of the Qur'an. From this we can conclude that after Salaat, Zakaat is the most important act in Islam.
The following are some verses from the Holy Qur'an and some Ahadith showing the importance and benefits of Zakaat.

Verses from the Holy Qur'an:

The parable of those who spend their wealth in the way of Allah is that of a grain of corn. It grows seven ears and each ear has hundred grains. Allah increases manifold to whom He pleases." (al-Baqarah:261)

By no means shall you attain righteousness unless you give (freely) of that which you love; and Allah knows well whatever you give". (Aal-i-lmran: 92)

"And nothing do you spend in the least (in His cause) but He replaces it, for He is the Best of those who grant Sustenance." (Sabaa: 39)

"And let not those who covetously withhold of the gifts, which Allah has given them of His Grace, think that it is good for them. No, it will be worse for them. Soon shall the things, which they covetously withheld, be tied to their necks like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth. And Allah knows all that you do." (Aal-i-lmran: 180)

"Of their good take alms, so that you might purify and sanctify them �" (Tauba: 103)
Ahadith-e-Mubarakah:

Hazrat Umar Farooq (radi Allahu anhu) narrated that our beloved Prophet (sallal laahu alaihi wasallam) said that the loss of wealth that one suffers on land or sea is due to not paying Zakaat. (Tibraani)

Abu Hurairah (radi Allahu anhu) narrated that our beloved Prophet (sallal laahu alaihi wasallam) said that three persons would enter the Hell first. One of them, is the person who does not give Allah's rightful share (Zakaat & Sadaqah) from his wealth. (Ibn-e-Khazema & Habaan)

Hazrat Abu Hurairah (radi Allahu anhu) narrated that our beloved Prophet (sallal laahu alaihi wasallam) said that wealth does not decrease when you give Sadaqah; and Allah increases the esteem of the one who forgives other people's mistakes; and Allah raises the status of the one who practices humbleness for His sake. (Bukhari & Muslim)

Hazrat Abu Ayyub (radi Allahu anhu) narrated that a man asked the Prophet (sallal laahu alaihi wasallam) about a deed that would take him to Heaven. Our beloved Prophet (sallal laahu alaihi wasallam) replied: Pray to Allah. Do not commit Shirk (do not hold any partners with Him), keep performing Salaah, give Zakaat, and be kind to everyone. (Riyad-us-Saliheen)

Hazrat Abdullah bin Masu'd (radi Allahu anhu) has said that we were commanded to perform Salaah and give Zakaat, and that Salah is not accepted of the person who does not give Zakaat despite eligibility. (Tibraani)

Bazzaz narrated from Hazrat Alqamah (radi Allahu anhu) reporting that our beloved Prophet (sallal laahu alaihi wasallam) has said that the completion of one's Islam is dependent upon giving away Zakaat from one's wealth.
It is stated in the Hadith that by giving Zakaat the following benefits are derived:

Gain the pleasure of Allah,

Increase in wealth and protection from losses,

Allah's forgiveness and blessings,

Protection from the wrath of Allah and from a bad death,

A shelter on the Day of Judgment,

Security from seventy misfortunes.
Just as Salaat is the most important act of worship, which has to be performed bodily, so is Zakaat the main act of worship which has to be performed monetarily. Those who fulfill this duty have been promised abundant reward in this world and Hereafter. Whoever evades Zakaat has been sternly warned in the Qur'an and Hadith of the consequences.

Linguistically, Zakaat has two meanings: purification and growth. Technically, it means to purify one's possession of wealth by distributing a prescribed amount to the poor, the indigent, the slaves or captives, and the wayfarer.

Major benefits of giving Zakaat:

It reminds Muslims of the fact that whatever wealth they may possess is due to the blessings of Allah and as such it is to be spent according to His Commands.

Zakaat functions as a social security for all. Those who have enough money today pay for what they have. If they need money tomorrow they will get what is necessary to help them live decently.

The Zakaat payer pays his dues to Allah as an act of worship, a tof submission and an acknowledgment of gratitude. The receiver of Zakaat receives it as a grant from Allah out of His bounty, a favour for which he is thankful to Allah.

Economically, Zakaat is the best check against hoarding. Those who do not invest their wealth but prefer to save or hoard it would see their wealth dwindling year after year at the rate of the payable Zakaat. This helps increase production and stimulates supply because it is a redistribution of income that enhances the demand by putting more real purchasing power in the hands of poor.
Zakaat is obligatory upon a person if:

He or she is an adult, sane, free and Muslim.

He/she must possess wealth in excess of specified minimum (Nisaab) excluding his or her personal needs (clothing, household furniture, utensils, cars etc. are termed article of personal needs).

It should be possessed for a complete lunar year.

It should be of productive nature from which one can derive profit or benefit such as merchandise for business, gold, silver, livestock etc.
The amount of wealth, which makes one liable for Zakaat, is called Nisaab. The Nisaab as fixed by Rasulullah (sallal laahu alaihi wasallam) is as follows:

Gold: 87.48 (grams) or 7.5 Tolas

Silver: 612.36 (grams) or 52.5 Tolas

Nisaab of cash, stock or bonds, other cash assets is the equivalent amount of Gold or Silver.

Nisaab is calculated by adding up the cash value of all the assets such as gold, silver, currency, etc. and if it is equal to or in excess of the minimum Nisaab as specified in the above table, the Zakaat is due at the rate of 2.5%.

The payment of Zakast is compulsory on the excess wealth or effects which is equal to or exceeds the value of Nisaab, and which is possessed for a full Islamic year. If such wealth decreases during the course of the year and increases again to the value of Nisaab before the end of the year, the Zakaat then must be calculated on the full amount that is possessed at the end of the year.
TYPES OF WEALTH ON WHICH ZAKAAT ARE IMPOSED:

Gold and silver, in any form

Cash, bank notes, stocks, bonds etc.

Merchandise for business, equal to the value of Nisaab

Livestock

On income derived from rental business
CALCULATION OF ZAKAAT

To calculate Zakaat on jewelry, etc. one must first determine the gold or silver content and then calculate the Zakaat according to current market price.

If the Gold possessed is less than 87.48 grams or if silver possessed is less then 612.36 grams, but the value of both combined is equal to or exceeds the Nisaab of either Gold or Silver, the Zakaat will be due.

In the event of an article not being of pure gold or pure silver, but containing a mixture of other metals and the gold or silver content is more than the other metal, it will be regarded as gold or silver and Zakaat will be due. But in the case where other metal/s is of greater quantity than either gold or silver, Zakaat will not be due on this article.

For stocks (shares held in a company), Zakaat is calculated based upon the current market value. As machinery, land, fixtures and fittings, furniture, buildings etc. are exempt from Zakaat, one is allowed to subtract these from the total asset. This could be obtained from annual reports. For example, if one has shares worth R1000 and machinery, land etc., are worth 5% of the total asset, then deduct R50 for these assets, afterwards deduct the liabilities of the company proportionately to the percentage of shares held. Zakaat must be calculated on the balance.
DISTRIBUTION OF ZAKAAT

Zakaat should be given as soon as possible after it becomes due.

All of the Zakaat can be given to one person or to several persons.

A poor man cannot be paid for his work from Zakaat nor can Zakaat be given in payment of services, except to the people appointed by the Islamic government to collect Zakaat.

Zakaat will only be valid if the recipient is made the owner of that amount. If, for example, a few needy persons are fed a meal from Zakaat money, then Zakaat will not be fulfilled as they were not made owners of the food.

Zakaat cannot be given for the construction of Masjid, Madrasah, Hospital, a well, a bridge or any other public amenity.

Zakaat can be paid in kind from the same merchandise on which it is due, or alternatively, it could be paid in cash.
TYPES OF WEALTH ON WHICH ZAKAAT ARE NOT IMPOSED:

On any metals other than gold or silver.

Fixtures and fittings of a shop, car, trucks or any delivery vehicle etc., which is used in running business.

Diamonds, pearls, other precious or semi-precious stones, which are for personal use.

There is no Zakaat on personal residence, household furniture, pots and pan, personal clothing, whether they are in use or not.

There is no Zakaat on a person whose liabilities exceeds or equals his assets. Some Mortgage in this country is not to be counted as personal liability for the Zakaat purpose.
RECIPIENTS OF ZAKAAT:

The recipients of Zakaat, according to Qur'an are as follows: "Alms are for the poor and the needy, and those employed to administer (the funds); for those whose hearts have been (recently) reconciled (to truth); for those in bondage and in debt; and for the wayfarer: (Thus is it) ordained by Allah, and Allah is full of Knowledge and Wisdom." (Qur'an 9:60)

FUQARA: people who are poor and who possess more than their basic needs but do not possess wealth equal to Nisaab.

MASAKEEN: people who are destitute and extremely needy to the extent they are forced to beg for their daily food rations.

AL-AMILEEN: people appointed by an Islamic Government to collect Zakaat.

MU-ALLAFATU-QULUB: persons who have recently accepted Islam and are in need of basic necessities who would benefit from encouragement by Muslims which would help strengthen their faith.

AR-RIQAAB: slaves who are permitted to work for remuneration and have an agreement from their masters to purchase their freedom on payment of fixed amounts.

AL-GHAARIMEEN: persons who have a debt and do not possess any other wealth or goods with which they could repay that which they owe. It is conditional that this debt was not created for any un-Islamic purpose.

FI-SABILILLAH: persons who have to carry out an obligatory deed which has become obligatory on them and subsequently (due to loss of wealth) are unable to complete that obligation.

IBN-US-SABEEL: persons who are travelers and during the course of their journey do not possess basic necessities, though they are well to do at home. They could be given Zakaat in order to fulfill travel needs to return home.
PERSONS WHO CANNOT BE GIVEN ZAKAAT:

Zakaat cannot be given to the descendants of Rasulullah (sallal laahu alaihi wasallam);

Zakaat cannot be given to parents and grandparents. In the same manner one's children and grandchildren cannot be given Zakaat. A husband and wife cannot give Zakaat to each other.
Zakaat contributions cannot be given to such institutions or organizations who do not give the rightful recipients possession of Zakaat, but instead use Zakaat funds for constructions, investment or salaries.

THE PUNISHMENT FOR NOT GIVING ZAKAAT:

Allah says in the Qur'an: "And there are those who hoard gold and silver and do not spend it in the way of Allah, announce to them a most grievous penalty (when) on the Day of Judgment heat will be produced out of that wealth in the fire of Hell. Then with it they will be branded on their forehead and their flanks and backs. (It will be said to them) This is the treasure which you hoarded for yourselves, taste then the treasure that you have been hoarding."

Duty towards Children

In as much as obligation towards parents has been strictly enjoined upon children, Islam has also instituted duties towards children. The Holy Prophet (sallal laahu alaihi wasallam) laid down some guiding factors with regard to the upbringing and maintenance of children, especially female children.
The Holy Prophet (sallal laahu alaihi wasallam) had raised the status and position of females in Society, and promised the Muslims success and high reward for upbringing their daughters with the necessary education and training to face marriage and lead a decent family life.

The father has been instructed to provide for the maintenance of his infant children, whilst both parents have been instructed to provide education for their young children beginning first with the study of the Holy Quran. Of all the properties and which children inherit from their parents, the best is good manners. Parents have been instructed to spend for the well-being of their children. The Hadith states there is no better cause than to spend for the well-being of their children.

If in the case of the father's death, the mother spends her time bringing up the minor children till they attain maturity, instead of taking a second husband, that mother has been assured a place in Paradise next to the Holy Prophet (sallal laahu alaihi wasallam).

There are Ahadith that state that parents should salute (make Salaams to) their children when entering the house; and parents should often express kindness and affection to their children by hugging and kissing them.

The following are Ahadith from the various Kitaabs of Hadith that refer to duties of parents towards children:

Muslim Shareef: Hazrat Anas (radi Allahu anhu) reported that the Messenger of Allah (sallal laahu alaihi wasallam) said: "Whoever maintains two girls till they attain maturity, he and I will come on the Day of Resurrection like this, 'and he joined his fingers.'"

Tirmizi Shareef: Hazrat Jaber bin Samorah (radi Allahu anhu) reported that the Messenger of Allah (sallal laahu alaihi wasallam) said: "The teaching of good manners by a man to his son is better for him that to give a sa'a in charity."

Sunnan Abu Dawud: Hazrat Auf bin Malik (radi Allahu anhu) reported that the Messenger of Allah (sallal laahu alaihi wasallam) said: "I and the woman black of two cheeks shall be like these two fingers on the Day of Resurrection (Yazid bin Zuraiy pointed out the middle and fore-fingers), the woman who has been bereft of her husband (but) possessing beauty and respectability, and who confines herself to (upbringing) her orphan children till they grow major and die."

Ibn-e-Majah Shareef: Suraqah bin Malik (radi Allahu anhu) reported that the Holy Prophet (sallal laahu alaihi wasallam) said: "Shall I not teach you the best form of charity? - (maintaining) your daughter who has been returned to you, who has got no earning member except you."

Bukhari Shareef and Muslim Shareef: Hazrat Ayesha (radi Allahu anha) reported that a desert Arab came to the Holy Prophet (sallal laahu alaihi wasallam) and said: "What! Do you kiss children? But, we don't kiss them?" Then the Messenger of Allah (sallal laahu alaihi wasallam) said: "I can't help you since Allah has taken kindness out of your heart."

Bukhari Shareef and Muslim Shareef: Hazrat Abu Hurairah (radi Allahu anhu) reported that the Messenger of Allah (sallal laahu alaihi wasallam) kissed his grandson Hasan bin Ali (radi Allahu anhu) in the presence of Aqra bin Habis (radi Allahu anhu), whereupon Aqra said: "I have ten children and I have never kissed any of them." The Messenger of Allah (sallal laahu alaihi wasallam) looked towards him and said, "He who is not kind will not be shown kindness."

Abu Dawud Shareef: Bara'a (radi Allahu anhu) narrated: "I came with Abu Bakr (radi Allahu anhu) who was the first to reach Madina. Hazrat Ayesha (radi Allahu anha), his daughter, was lying in bed on account of fever. Abu Bakr (radi Allahu anhu) came to her and said, 'How are you my beloved daughter?' and he kissed her."

Islamic Dressing & Code of Conduct

THE HOLY PROPHET'S DRESSING

Colour of Dress: The colours of preference of Rasoolullah (sallal laahu alaihi wasallam) were first white, and then, green.

Shirts (Kamees) and Robes: Rasoolullah (sallal laahu alaihi wasallam) used a single long robe and recommended its use for others; as it covers the major portions of the body.

Trousers: The Holy Prophet (sallal laahu alaihi wasallam) recommended the use of trousers to length of half of the lower portion of the leg. It may however be lengthened above the ankle.

Turban and cap: There are a few Traditions (Hadith) discussing the use of the cap and advocating that it should be generally, round and even at the top.

COLOUR OF DRESS

It is stated in "Sunan ibn Majah", "Tirmizi Shareef", "Nisa'i Shareef" and "Musnad Imam Ahmed" that Samorah reported that the Prophet of Allah (sallal laahu alaihi wasallam) said, "Put on white dress because it is most pure and pleasant; and use it as a Kaffan for your dead bodies."

The following Ahadith have been recorded in both "Bukhari Shareef" and "Muslims Shareef":-

Hazrat Anas (radi Allahu anhu) reported that the dress most pleasing to the Prophet (sallal laahu alaihi wasallam) for use was green coloured robe.

Hazrat Mughirah bin Sha'bah (radi Allahu anhu) reported that the Prophet (sallal laahu alaihi wasallam) put on a robe with tight sleeves.

Hazrat Abu Burdah (radi Allahu anhu) reported, Sayyidah Aisha (radi Allahu anha) brought out to us a patched garment and a coarse trouser. She said: "The soul of the Messenger of Allah was taken in this two."

Hazrat Abu Hurairah (radi Allahu anhu) reported that the Messenger of Allah (sallal laahu alaihi wasallam) said, "Allah will not look, on the Resurrection Day to one who lets loose his trousers out of vanity (pride)."

Bukhari has reported that Abu Hurairah (radi Allahu anhu) stated that the Messenger of Allah (sallal laahu alaihi wasallam) said, "Whatever flows of the trouser below the ankles will be in the fire."

Abu Dawood and Ibn Majah have recorded a Hadith from Hazrat Abu Sa'eed Al Khudri (radi Allahu anhu) who stated that, "I heard the Prophet (sallal laahu alaihi wasallam) say, 'The trouser of a believer is up to half his hind legs. There is no sin for what is above the ankles. What is below that is in the fire. (This he said thrice). On the Resurrection Day, Allah shall not look to one who allows his trouser to flow out of vanity.'"

Ibn Omar (radi Allahu anhu) reported that the Messenger of Allah (sallal laahu alaihi wasallam) said, "Whoever puts on a robe of fame in this world, Allah will dress him with the robe of disgrace on the Resurrection Day."

Tirmizi recorded a Hadith by Ibn-e-Omar (radi Allahu anhu) who stated that whenever the Messenger of Allah (sallal laahu alaihi wasallam) put on a turban, he allowed his turban to flow between his shoulders.

Tirmizi has also recorded a Hadith by Rukanah (radi Allahu anhu) who stated that the Messenger of Allah (sallal laahu alaihi wasallam) said, "The distinction between us and the polytheists is turbans over our caps."

USE OF SOCKS AND SHOES

The Holy Prophet Muhammad (sallal laahu alaihi wasallam) used to wear shoes (sandals) that had two straps. He never wore shoes (sandals) that had fur. There has been recorded in the Ahadith that the Holy Prophet (sallal laahu alaihi wasallam) had used socks of various types.

The Sunnat method of wearing socks and shoes is that the right foot must be worn first and then the left foot. In removing the socks and shoes the order is reversed; the left foot must be done first and then the right foot.

In the colder climates, Muslims were used to wearing leather type of socks. Muslims using this leather type of socks are granted the concession whilst making Wuzu of making Masah over these socks instead of washing the feet for Wuzu. The concession is that a traveller may make Masah over the leather socks for a period of three nights and three days whilst the resident of a permanent home may do so for only one day and one night.

The following are some of the Ahadith that relate to the use of socks and shoes:-

Hazrat Anas (radi Allahu anhu) reported that the shoe of the Prophet (sallal laahu alaihi wasallam) had two laces. (Bukhari)

Hazrat Abu Hurairah (radi Allahu anhu) reported that the Messenger of Allah said: When any of you puts on his shoes, let him begin from right-side; and when he puts off, let him begin from the left-side, so that the right-side will be the first of them for putting on shoe and the last of them for putting it off. (Agreed)

Hazrat Abu Hurairah (radi Allahu anhu) reported that the Messenger of Allah said: None of you shall walk with one shoe; let them both be bare, or let them both be shoed. (Agreed)

Hazrat Jaber (radi Allahu anhu) reported that the Messenger of Allah forbade a man's putting on shoes standing. (Abu Dawud, Tirmidhi)

Hazrat Ibn Abbas (radi Allahu anhu) reported: It is Sunnat for a man to put off his shoes when he sits down, and place them by his side. (Abu Dawud)

Hazrat Ibn Boraidah (radi Allahu anhu) reported from her father that Negus had presented the Prophet (sallal laahu alaihi wasallam) two plain black socks which he afterwards put on. (Ibn Majah, Tirmidhi)

THE HAT

The wearing of the hat is the pride, the sign, the light and the honour of a Muslim. It is also the Sunnah of the Prophet (sallal laahu alaihi wasallam).

The Prophet (sallal laahu alaihi wasallam) said: "The difference between us and the Mushrikeen is that we wear our Turbans on our hats, and they wear it without a hat". The great Jurists have stated that it is Sunnah for men to wear the turban during Salaah, since the reward for this is more. This shows that the hat should be worn, because if the turban is worn, it must be worn on a hat. It is in "Fatawa Alamgeeri", page 291, that the wearing of the hat is a Sunnah. It is in all the famous books of Fiqh that to abstain from wearing the hat without reason is Makrooh-e-Tanzeehi, and if the hat falls in Salaah, then to put it on is better. This should, however, not be Fel-e-Katheer (where is falls continuously).

It is also disliked to read Namaaz or make Tilaawat of the Quran Shareef without the hat. It is also Makrooh to go into the toilet without a hat. Some people say that if the hat was so necessary, then why is it during Hajj one does not use it in the Kaaba. Such persons should know that there are various other things that you are not allowed to do in the Kaaba that you could do anywhere else. Some of them are stated below:-

To make Raml (walk proudly) during Tawaaf in Hajj is allowed. Will you do this anywhere else, whereas the Quran has stated: "Do not walk on the Earth with pride"?

To avoid the use of soaps and perfumes in Ihraam is essential. Does this mean that it should not be used at all during other times, even though the Prophet (sallal laahu alaihi wasallam) used 'Ittar and commanded it's use on Jummah and Eid?

During the days of Hajj, we are not allowed to use sewn clothes. Does this mean that you should always wear unsewn clothes, even though it has been stated that the humans are decorated by their clothes?

During Hajj, one is allowed to pass in front of a Namaazi. Will you always do this, even though it is not allowed in another time? Has it not been stated that if one were to know the punishment for passing in front of a Namaazi, then even if he had to wait all his life for the Namaazi to turn Salaam, he would do so?

During Hajj, you are allowed to read Zohr and Asr in Arafaat in the time of Asr, and Maghrib and Esha in the time of Esha in Muzdalifa. Will you perform your Namaaz in this way even if you are in your own country?

Muslims! Respect the hat and use it in Ibaadat. May Allah have mercy on us and save us from the ways of others.

THE BEARD AND THE MOUSTACHE

The beard is the Sunnah of Ambiya, the sign of Islam, the recognition of a Muslim and the beauty to the face of a man. The keeping of the beard keeps one away from various sins. To keep the beard one fist length is Sunnah and to trim it less than this or remove it completely is Haraam and a sin. To allow a person, whose beard is trimmed shorter than the prescribed length, or one who shaves of his beard, to be an Imaam is not allowed and a sin. Hufaaz, especially those who keep the beard in Ramadaan and shave it off afterwards, should ponder over this. Namaaz of any type behind such a person is not allowed.

To mock the beard can also lead to Kuffar. To shave off the beard and lengthen the moustache is the way of the Kufaar, Mushrikeen, Majoosi and Christians. It is for the reason that the Prophet (sallal laahu alaihi wasallam) commanded us to act against this by lengthening our beards and trimming our moustache. The moustache gives off a certain secretion which is not healthy, and if it were to go into food and water, then it would be unhealthy. Therefore, we should trim the moustache and not shave it off completely. To shave the beard weakens the manhood. To dye the beard and hair with black dye for man is prohibited by authentic Ahadith. Some ladies also get beards or moustache. They are allowed to remove this.

CODE OF CONDUCT

SALAAM AND MUSAAFHA (SHAKING HANDS)

SALAAM: GREETING
It has been stated in the fifth part of the Holy Quran: "If someone sends Salaam upon you in good words, then you too must send Salaam upon them in better words or the same". This shows the importance of making Salaam in Islam.

Salaam is a way of respect. It is a beautiful greeting, a means of showing love and gentleness, and a means of creating a bond of brotherhood. Salaam takes away jealousy, hatred and enmity. To be the first to make Salaam to a person is a means of great mercy and reward. Who better to explain the excellence of Salaam than the Holy Prophet Muhammad (sallal laahu alaihi wasallam)? He said: "When two Muslims meet one another, then they should first make Salaam. If they are then separated by a tree, pillar or wall, on seeing one another again, they should make Salaam".

The first Salaam was made by Hazrat Adam (alaihis salaam) to the Angels showing that Salaam is a Sunnat of the Nabis. The beauty of Salaam is that when one person makes Salaam to the next, he says, "As Salaamu Alaikum" (May all kinds of peace be upon you). In this way he is making Du'a for the person's health, welfare, prosperity and all good things. The person who returns the Salaam, says, "Wa Alaikumus Salaam" (And the same upon You), meaning that he returns the same Du'a and more to you.

Salaam is also a means of promise and bondship. When one Muslim makes Salaam to the other, then he is assuring him that he is now safe from him and he will not be the cause of any pain or loss to him in any way. The person who replies to the Salaam also now makes the pledge of assurity.

The answer to Salaam must be given immediately as it is Waajib to do so and a sin to delay. To make Salaam during Azaan, Iqaamat Namaaz, Khutba, when a person is in the Istinja, or if he or she is having a meal, is not allowed. To make Salaam by lifting the fingers of the palm is not allowed as this is the manner of the Christians and Jews. It is also Haraam to make Salaam to a Kaafir, Mushrik, Bud- Mazhab or Gustakh-e-Rasool (one who insults the station of Prophethood).

One should make Salaam when entering another persons home. When entering one's own home, one should make Salaam to one's parents, wife, brothers, sisters and children. When entering an empty house, on should say: "As Salaamu Alaika Ayuhan Nabiyu wa Rahmatullahi Wa Barakaatuhu, Was Salaamu Alaina Wa Alaa Ibaadallahis Saaliheen".

When entering the Musjid, one should say: "Bismillahi Was Salaamu ala Rasoolullahi".

When going to the grave of a Muslim, say at least this: "As Salaamu Alaikum Ya Ahlil Quboor Yaghfirullah lana wa lakum Wa Inna Insha Allahi Bikum Laahiqoon".

When visiting the Roza-e-Anwar of Rasoolullah (sallal laahu alaihi wasallam) one should say: "As Salaatu Was Salaamu Alaika Ya Rasoolallah, As Salaatu Was Salaamu Alaika Ya Habeeballah, As Salaatu Was Salaamu Alaika Ya Rahmatal Lil Alameen Wa Alaa aalika wa Ashaabika Ya Shafi al Muznibeen".

MUSAAFHA: SHAKING HANDS -
Like Salaam, their are many beauties of Musaafa that have been quoted in the Ahadith. It is proven to be a continuous Sunnah of the Prophet (sallal laahu alaihi wasallam).

It has been stated in the Hadith that when a Muslim makes Musaafa with another Muslim, then by the mere motion of the hands, all the sins fall thereof. The Prophet (sallal laahu alaihi wasallam) has stated that when two Muslims make Musaafa with one another, then even before separating, they are forgiven. The Prophet (sallal laahu alaihi wasallam) has stated that when two Muslims make Musaafa by the shaking of the hands, their sins fall off in such a manner as the leaves of a tree fall off during a hurricane, even though they are equivalent to the foam on the sea.

When making Musaafa, it is Sunnah to do so with both hands. It is permissible to make Salaam and Musaafa after every Namaaz as it is a means of Barakah.

For males to shake hands with na-Mahram ladies is not permissable.

MUAANIQA: TO MEET SHOULDER TO SHOULDER

To meet one another, chest to chest, heart to heart, neck to neck and shoulder to shoulder is called "Muaaniqa". This is a sign of love and friendship. On many occasions, the Holy Prophet (sallal laahu alaihi wasallam) held the Sahaba to his blessed chest and on various occasions, the Sahaaba made Muaaniqa with the Prophet (sallal laahu alaihi wasallam).

BOSA-E-MUHABAT: TO KISS OUT OF LOVE

To kiss the mother, father, Peer, Ustaad, brothers, sisters, wife or children, hand, feet, forehead or cheek out of love and affection is totally permissible and a way of showing love and reverence.

Dear Muslims, make Salaam in the manner prescribed to you when meeting one another, rather than saying, "Howzit", "Namaste", "Good Morning", "Good-bye" or "Good night", etc. The Muslim method of greeting is the best and most kind way of greeting. May Allah protect us from following the ways of non-Muslims. Ameen.

BID'AH - Innovation in Islam

Wa sharrul Umoori Muhdathaatuhaa, Wa kulla Bid'atin dhaialah, wa kulla dhalatin fin-naar" Al-Hadith (Sahih Muslim). Translation of the above hadith: Every innovation is a misguidance and every misguidance goes to Hell fire.

IMAM SHAFI'I EXPLAINATION OF THE ABOVE HADITH:

Kullu bida'tin daiala: "Every innovation is a misguidance"? Doesn't the term "every" include all innovations?" Such an objection stems from the misinterpretation of the term kull ("every") in the hadith to be all-encompassing without exception, whereas in Arabic it may mean "Nearly all" or "the vast majority." This is how al-Shafi'i understood it or else he would have never allowed for any innovation whatsoever to be considered good, and he is considered a hujja or "Proof," that is, reference without peer for questions regarding the Arabic language. The stylistic figure of meaning the part by the whole, or nechdoche in English is in Arabic: 'abbara 'an al-kathratf bi at-kulliyya. This is illustrated by the use of kull in the following verse 46:25 of the Quran in a selective or partial sense not a universal sense:

"Destroying all things by commandment of its Lord. And morning found them so that naught could be seen save their dwellings". Thus the dwellings were not destroyed although "all" things had been destroyed. "All" here means specifically the lives of the unbelievers of 'Ad and their properties except their houses.


ARE THERE GOOD OR BAD INNOVATIONS IN ISLAM?

Prophetic saying as stated in Sahih Muslim is known even to common Muslims, let alone scholars: "He who inaugurates a good practice (sanna fil-islam sunnatun hasana) in Islam earns the reward of it, and of all who perform it after him, without diminishing their own rewards in the least. "Tirmizi, pg-92.


Imam Nawawi said: In Sahih Muslim (6-21),
"The Prophet's saying 'every innovation'is a general-particular and it is a reference to most innovations. The linguists say, 'Innovation is any act done without a previous pattern, and it is of five different kinds."' Imam Nawawi also said in Tahzeeb al Asma'wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet , and it is divided into good and bad." He also said, "al-muhdathat (pi. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."



Shaykh al-Islam lbn Hajar Al Asqalani,
the commentator on al-Bukhari, said, "Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."


Abu Na'eem, narrated from Ibrahim al-Junaid, said,
"I heard Ash-Shafi'i saying, 'Innovation is of two types: praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy."'

Imam al Bayhaqi narrated in Manaqib Ash-Shafi'i that he said,
"Innovations are of two types: that which contradicts the Quran, the Sunnah, or unanimous agreement of the Muslims is an innovation of deception, while a good innovation does not contradict any of these things."

IN CONCLUSION:
Clearly we can see from the opinions of the righteous scholars, that to define innovations in worship as wholly negative without exception is ignorant. For these pious knowers, among them, Imam Shafi'i and Imam Nawawi, declared that innovations could be divided into good and bad, based on their compliance with, or deviance from religious law. Can the latter day scholars of Islam (who came after I 1 00 years) claim that they understand the Quran and Hadith better than the Sahaba and the Salaf-Us-Saliheen? If 'every'innovation is a misguidance then the following too are all innovations which originated two centuries or more after Sahaba RA: Reading eight raka in Tarawih; Translations of Quran; Writing Tafseers; collection and classification of Ahaadith; Principles of Jurisprudence; The four schools of Fiqh, Stoned and carpeted Mosques, use of loud speakers in mosques etc.

Therefore anything that does not have roots originating to the Quran and Sunnah is considered a bad innovation. But the following practices, such as recitation of the Quran in gatherings; Recital of Darud-Sharif (Salaat-o-Salaam) in gatherings and Mawlid (commemorating the birth and Seerah of the Holy Prophet Muhammed (Peace be Upon Him) has clear and authenticated roots to the Quran and Sunnah. Where in Quran and Hadith all these gatherings are declared as haram or prohibited? Proof of such acts is indicated as follows:

On Mawlid: "Abi Qatadat said that the Prophet was asked about fasting on Monday and he said 'That was the day I was born."' This hadith is a clear evidence of the importance of the commemoration of the Prophet's e birthday through worship. Al-Hafiz ibn Rajab al-Hanbali, in his book Lataif al-maarif (p. 98), in explaining this hadith of Muslim said, "it is good to fast on the days that Allah honored and favoured his servants."

It is incumbent not only on Muslims but on all human beings to rejoice in his advent, the day of his birth. As al-Hafiz ibn Rajab al-Hanbali said, "The best favour that Allah has granted this nation is the birth of Prophet Muhammad (PBUH) when he was sent to humanity. " We did not send you except as a mercy to the whole Universe' (AlAnbiya'107. So we review and recall Allah's favour of sending the Prophet by fasting on that day". 'Of the favour and mercy of Allah let them rejoice" (Yunus, 58).

Below is a divine order for all the believers to send Salutations on Prophet Muhammad (Peace be upon HIM). Allah has said in the Quran- Allah and His angels sends blessings on the Prophet (Peace be upon HIM)"-. O'you believes! u too send aiutation on beloved Prophet (Peace be upon HIM)" (33:56)


What does the Quran say about Dhiker in gatherings'?
"Those men and women who engage much in Allah's praise. For them has Allah prepared forgiveness and a great reward." (33:35)

"Those who remember their Lord standing, and sitting, and lying on their sides" (3:191)

" Men whom neither traffic nor merchandise can divert from Remembrance of Allah nor from regular Salaat, nor from regular practice of Zakaat. (24:37)

"Those who believe, and whose hearts find comfort in the remembrance of Allah! Aye! it is in the remembrance of Allah that hearts can find comfort;" (13: 28)


What do the Hadith say about Dhiker in gatherings?
Hadith Qudsi: "Those that remember Me in their heart, I remember them in My heart; and those that remember Me in a gathering, I remember them (i.e. make mention of them) in a gathering better than theirs. (This can include recitation of Quran, Durood (Salat-o-Salaam) and other Dhiker Allah)

In Bukhari and Muslim: The Prophet (Peace be upon him) said that Allah has angels roaming the roads to find the people of dhikr, i.e. those who say La ltaha ltiabah and similar expressions, and when they find a group of people (qawm) reciting dhikr, they call each other and encompass them in layers until the first heaven -- the location of which is in Allah's knowledge. (This is to say, an unlimited number of angels are going to be over that group

Ibn 'Umar reported that the Prophet (Peace be upon him) said: "When you pass by the gardens of Paradise, avail yourselves of them." The Companions asked: "What are the gardens of Paradise, 0 Messenger of Allah?" He replied: "The circles of dhikr. There are roaming angels of Allah who go about looking for the circles of dhikr, and when they rind them they surround them closely." Tirmidhi narrated it (hasan gharib) and Ahmad.

Abu Sa'id Al-Khudri and Abu Huraira reported that the Prophet (Peace be upon him) said, "When any group of men remember Allah, angels surround them and mercy covers them, tranquility descends upon them, and Allah mentions them to those who are with Him." Narrated by Muslim, Tirmidhi, Ahmad, lbn Majah, and Bayhaqi.


Those who call upon Bida'h (innovations):
For those who insist on scrutinising Bida'h should rather pay more attention to Haram and major sins. The following are typical examples that majority of the Ummah is engaged in everyday and so routinely which are often overlooked and justified through obtaining Fatwa's for the purpose of legitimising their actions:



Buying houses on mortgages (interest);

Holding Credit on credit cards;

Eating non halal meat and foods (MacDonald, KFC, etc.)

Disobedience to parents and ill-treatment of either wife or husband;

Sending of children to Islamic school but not practicing Islam themselves;

Calling other Muslim brothers Miskeen (poor) based upon nationality;

Undue extravagance: Luxuries (Castles, Rolls Royces, Cadillacs etc);

Engaging in fraud and corruption;

Celebrating own anniversaries and birthdays yet raise objection on Mawlid. Etc.

Islam cannot be customized to suit individual needs and lifestyles. This is a great hypocrisy. One can ask themselves how pious and strict follower of the Quran and Sunnah, am I in reality? Stay away from haram, shirk and Kufr and try to follow other Hadiths as well in order to fulfill the claim of being strict followers of Quran and Sunnah.

Background On The Tribulations Of The Wahhabis

Introduction
During the reign of Sultan Salim III (1204-1222 AH) many tribulations took place. One was the tribulation of the Wahhabiyyah which started in the area of al-Hijaz{1} where they captured al-Haramayn{2}, and prevented Muslims coming from ash-Sham{3} and Egypt from reaching their destination to perform Pilgrimage (Hajj). Another tribulation is that of the French who controlled Egypt from 1213 A.H. until 1216 A.H. Let us here speak briefly about the two adversities{4}, because each was mentioned in detail in the books of history and in separate treatises.

Background On The Tribulations Of The Wahhabis
The fighting started between the Wahhabis and the Prince of Makkah, Mawlana Sharif Ghalib Ibn Bu Sa^id, who had been appointed by the honored Muslim Sultan as his ruling representative over the areas of al-Hijaz. This was in 1205 AH during the time of Sultan Salim III, the son of Sultan Mustafa III, the son of Ahmad. Previous to the outbreak of fighting, the Wahhabis began to build power and gain followers in their areas. As their territories expanded, their evil and harm increased They killed countless numbers of Muslims, legitimated confiscating their money and possessions, and captured their women. The founder of their wicked doctrine was Muhammad Ibn ^Abdul-Wahhab, who originated from eastern Arabia, from the tribe of Banu Tamim. He lived a long life, about one-hundred years. He was born in 1111 AH and died in 1200 AH. His history was narrated as follows: Muhammad Ibn ^Abdul-Wahhab started as a student of knowledge in the city of the Prophet, sallallahu ^alayhi wa sallam: al-Madinah al-Munawwarah. Ibn ^Abdul-Wahhab�s father was a good, pious man among the people of knowledge as was his brother, Shaykh Sulayman. His father, his brother, and his shaykhs (teachers of religion) had the foresight Ibn ^Abdul-Wahhab would innovate a great deal of deviation and misguidance, because of their observance of his sayings, actions, and inclinations concerning many issues. They used to reprimand him and warn people against him.

Some Of The Beliefs Of Ibn ^Abdul-Wahhab
What Ibn ^Abdul-Wahhab�s father, brother, and shaykhs speculated about him came true--by the Will of Allah, ta^ala. Ibn ^Abdul-Wahhab innovated deviant and misleading ways and beliefs and managed to allure some ignorant people to follow him. His deviant and misleading ways and beliefs disagreed with the sayings of the scholars of the Religion. His deviant beliefs led him to label the believers as blasphemers! He falsely claimed visiting the grave of the Prophet, sallallahu ^alayhi wa sallam, and performing the tawassul{5} by him as shirk{6}. Additionally, he falsely claimed visiting the graves of other prophets and righteous Muslims (awliya�) and performing tawassul by them was shirk as well. He added to this by saying, "To call upon the Prophet, sallallahu ^alayhi wa sallam, when performing tawassul by the Prophet is shirk." He passed the same judgment of shirk on the ones who call upon other prophets and righteous Muslims (awliya�) in performing tawassul by them. In an effort to give credibility to his innovations Ibn ^Abdul-Wahhab embellished his sayings by quotations which he selected from Islamic sources, i.e., quotations which are used as proofs for many issues but not the issues which Ibn ^Abdul-Wahhab was attempting to support. He brought false statements and tried to beautify them for the laymen until they followed him. He wrote treatises for them until they believed that most of the People of Tawhid{7} were blasphemers.

Alliance With The Su^udiyy Family
Moreover, Ibn ^Abdul-Wahhab called upon the princes of eastern Arabia and the people of ad-Dar^iyyah{8} to support him. They carried his doctrine and made this endeavor a means to strengthen and expand their kingdom. They worked together to suppress the Bedouins of the deserts until they overcame them and those Bedouins followed them and became foot-soldiers for them without pay. After that, these masses started to believe that whoever does not believe in what Ibn ^Abdul-Wahhab said is a blasphemer, and it is Islamically lawful (halal) to shed his blood and plunder his money. The matter of Ibn ^Abdul-Wahhab started to evidence itself in 1143 A.H. and began spreading after 1150 A.H. Subsequently, the scholars--even his brother, Shaykh Sulayman and the rest of his shaykhs-- authored many treatises to refute him. But Muhammad Ibn Su^ud, the Prince of ad-Dar^iyyah in eastern Arabia, supported him and worked to spread his ideology. Ibn Su^ud was from Banu Hanifah, the people of Musaylimah al-Kadhdhab{9}. When Muhammad Ibn Su^ud died, his son ^Abdul-^Aziz Ibn Muhammad Ibn Su^ud took over the responsibility of fulfilling the vile task of spreading the Wahhabi beliefs. Many of the shaykhs of Ibn ^Abdul-Wahhab in al-Madinah used to say, "He will be misguided, and he will misguide those for whom Allah willed the misguidance." Things took place as per the speculation of the scholars. Ibn ^Abdul-Wahhab claimed his intention behind the madhhab he invented was "to purify the tawhid" and "repudiate the shirk." He also claimed people had been following the shirk for six-hundred years and he revived their Religion for them!!

OUR DAUGHTERS ARE A BLESSING, NOT A BURDEN

OUR DAUGHTERS ARE A BLESSING, NOT A BURDEN
Children are a great gift from Almighty Allah to all parents. Parents must think of their children as such treasures that the all the wealth and material resources are worthless as when compared to one�s children. We, as parents, should thank Almighty Allah for blessing us with children whether they are boys or girls. Today, it is quite disheartening to see that some parents rejoice when the newborn child is a male and show their dissatisfaction when the child is a female. But, this should not be the attitude. Islam does not condone this type of behaviour, as such was the manner of the parents in the time of ignorance.

Daughters are without doubt a great blessing from Almighty Allah. They are a means of salvation and a path to Jannah for their parents. The Holy Prophet (sallal laahu alaihi wasallam) has stated that when a boy is born, then he brings one Noor (light) and when a girl is born, then she brings two Noors. It has been narrated in a Hadith that the Holy Prophet (sallal laahu alaihi wasallam) has stated that if parents are kind and generous towards their daughters, then they will be so close to the Holy Prophet (sallal laahu alaihi wasallam) in Jannah, like one finger is to the next. The Holy Prophet (sallal laahu alaihi wasallam) has also stated that the person who is faced with hardship due to his daughters, and makes Sabr (is patient), then his daughters will be a Purdah (curtain) between him and Hell.

The crux of one narration states that one who loves his daughters and withstands the hardship of grooming and getting them married, then Almighty Allah makes Jannah Waajib (compulsory) on him and keeps him protected from the Fire of Hell.

Hazrat Khwaja Uthman Haaroni (radi Allahu anhu), the Peer-o-Murshid of Khwaja-e-Khwajegaan, Hazrat Sheikh Khwaja Ghareeb Nawaaz (radi Allahu anhu), states: "Daughters are a gift from Almighty Allah. Those parents who are kind towards them, then Almighty Allah is generous towards such parents. Those who are merciful to their daughters, Almighty Allah is Merciful towards them." The great Saint also said, "When a girl is born to a family, then between the parents and Hell, there shall be a distance of five hundred years."

It has been stated that when parents rejoice at the birth of a daughter, this is greater than making Tawaaf of the Kaaba seventy times. Muslims should also remember that the family of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is from his beloved daughter Sayyidah Fatima Zahra (radi Allahu anha).

Dear brothers and sisters, rejoice on the birth of your daughters, love and guide them and give them that which is due to them from your belongings. Do not deprive them of their inheritance as they also have say in this. Remember! Daughters are a blessing and not a burden.

ISLAMIC HIJAB - ARE MUSLIM WOMEN OPPRESSED?
The feeling still persists in society that Muslim women wear Hijab or the outer covering because they are slaves to tradition, so much so that it is seen as a symbol of oppression. Western society says that women's liberation and independence is impossible unless they first remove the Hijab. This view is not correct. Why do Muslim women wear the outer covering that sometimes covers their face and hides the rest of their body?

Almighty Allah says in the Holy Quran, Chapter 33, Verse 59: "O Prophet! Tell your wives and daughters, and the believing women, that they should cast their outer garments over their persons; that is better, that they should be known (as such) and not be molested." And in Chapter 24, Verse 31: "And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what appear thereof; that they should draw their scarves over their bosoms - "

Muslim women all over the world are wearing Hijab as a religious requirement and a sign of respect, not out of a misdirected sense of "tradition." It is both a sign of a women's obedience to Allah and a manifestation of her faith. The Hijab is part of a Muslim's religious identity. It gives women dignity and self-respect.

Islam commands women to cover their bodies so as not to trouble men who are weak and unable to resist temptation. In Islam, men and women are commanded to dress modestly and not appear "naked" in public, even in all male and female situations.

Just as a short skirt or a see-through dress can send the signal that the wearer is available to men, so the Hijab signals, loud and clear: "I am forbidden to you." Wearing the Hijab protects the female from harassment and men. It is the western women who are to be pitied for displaying their private self for all to see.

An American, Ruth Anderson, has said: "Hijab is not a sign of backwardness, ignorance or mental incompetence, but a woman's duty and her right."

A women in Hijab is like a jewel that is of high exceptional value and that which must be kept hidden. Wearing the Hijab is a choice that Muslim women make. To discard the Hijab or expose that part of her body ordered covered by the Divine Law is to disobey Islamic principles and a women's basic Islamic belief.

RE-INTRODUCTION OF HIJAAB IN INDONESIA
Growing popularity of Islamic dress code in Indonesia has started a new trend. Women from the middle-income group have explicitly shown escalating preference to Islamic clothes resulting in a multi-million fashion industry as admitted by Aami Waamsu, Editor of the fashion magazine "Femina."

According to Taufiq Abdullah Nigar of Indonesian Science Institute, this shocking trend has developed in the short span of the last 2 - 3 years. This has been in the wake of the recognition that Indonesian men are more respectful towards women in Islamic attire. Previously, modern Indonesian women wore tops, pants and ordinary scarves. Nowadays, preference is given to dignified loose clothing with scarves completely covering the head.

The fever has caught on to such an extent that even non-Muslim designers have resorted to designing Islamic clothes. Muslim women are active in social, religious and political fields dressed according to Islamic dressing code. A really interesting angle of this "fashion revival" is that so impressed are the non-Muslim women by this trend that they too have begun to imitate it!

BEIJING WORLD CONFERENCE ON WOMEN CONSPIRE TO "LIBERATE" MUSLIM WOMEN FROM ISLAM
At the Beijing World ("anti-Islam & anti-religion") Conference, "experts" talked about the need to liberate Muslim women from Islam, and in general all women from religion. It was easy to see that there were open attacks against Islam and religion in general. There were also open talks about rights for prostitutes, lesbians and homosexuals. The Conference also discussed about the rights of children over their sexual lives.

Betty Freidan, an American feminist leader and author, talked about the dangers Islamic conservatism poses to women. In a panel session entitled "Muslim Women in North America", led by a Muslim delegate chosen by the Clinton administration to represent the US as a liaison between the US and the Muslim and Arab worlds, a panel member vehemently attacked the Imams of North American mosques for fanaticism against Muslim women in the "land of freedom".

In another session that was chaired by a feminist Hindu, she described how the Vatican had come together with Islam for the purpose of denying women's rights. Another speaker in this session, who was a liberal Catholic, encouraged women to become more "open" and to acquire power. She also said that "the biggest mistake in the universe" is to envision an "omnipotent or perfect God." Dr Riffat Hassan, a professor in Islamic studies from the University of Louisville, explained how she had been engaged in the last 20 years in developing a "feminist theology in the context of Islam".

It was also clear from the Conference that the powers who were running the UN have an agenda to impose their own "Shariah" on the entire world. Just by attending the Conference at government level, the Muslim countries accepted the principle that they could negotiate about this imposed Shariah. Muslim delegates did not realise that they were actually "dignifying" a gathering that could not be dignified.

The Conference failed to encourage the individuals need in altering their life styles in order to combat sexually transmitted diseases; did not encourage family life and morality; for women (and men) to abstain from early sex; etc. The UN also encourages that for women to work in a factory or an office is a right; to stay at home is an oppression. A woman should not be dependent of her husband; she should be dependent on her boss.

Muslims throughout the world, including all South African Muslims, must condemn and reject this Conference. What about the women in Kashmir who jumped into the Jhelum River in Kashmir to protect their honour from the Indian forces? Why did the World Conference on Women not speak about that! What about the 70, 000 Muslim women raped, abused and beaten in Bosnia? What about the millions in Iraq, Kashmir and Bosnia who are without food and medicine? The "women's right" which the Conference speaks about is far from the women's rights which Islam grants. This is nothing but an attempt by the UN and the world in condemning Islam, Islamic values and creating a world and society completely devoid of all sensibility and shame. (Facts extracted from "Impact International" - Vol.25 No.10)

DUTY TOWARDS OUR MOTHERS
A Saint relates that once, having made intention of performing Haj, he left for Baghdad from where he was to proceed to Hijaz. In Baghdad, he arrived at the house of Hazrat Abu Hazim Makki (rahmatullahi alai) where he found Hazrat Abu Hazim Makki (rahmatullahi alai) fast asleep. When he awoke from his asleep, he came over to the Saint and told him, "I had the good fortune of seeing Rasoolullah (sallal laahu alaihi wasallam) in my dream just now, and he asked me to convey a message to you."

"What is the message?" asked the Saint.

"He asked me to inform you that it would be better for you if you called off your journey to Hijaz for purpose of making Haj, and spent time looking after your ageing mother and keeping her happy at all times. This would enable you to perform your Haj in the future with Allah's Pleasure."

The Saint, upon hearing this, returned home without performing Haj.

ESCALATION OF DOMESTIC VIOLENCE IN MUSLIM COMMUNITY
This almost taboo issue is being brought out to the open. Violence against women has reached such high levels in the Muslim community that almost 1 in 5 families is adversely affected. Whether it is physical, emotional or sexual abuse, it threatens the very existence of healthy communities. If women are abused how does a mother then fulfill her major roles as a wife and a mother? Yet Muslims in South Africa have not yet acknowledged this as one of the major social problems them all the time. Research clearly shows that children from abusive homes, themselves become abusive parents. The high rate of divorce, separation, extra-marital relationships is a daily occurance in our society. The disruption and breakdown of families leads to a variety of social problems. (Courtesy: JIMASA - Dec. 1996)

VERY IMPORTANT NOTE
It is Haraam for women to touch the hand, feet or body of any strange man and it is also Haraam for the man to give her the permission to do so. The Mashaa'ikh and Peers of today should take a lesson from this. The evil practice of Mureedas (female Mureeds) kissing the hands and feet of their Peer-o-Murshid must stop. It is totally Haraam for both to kiss and to be kissed. It is FARD on the Sheikh to strongly forbid their female Mureeds from doing such un-Islamic acts. Sayyidah Ayesha Siddiqa (radi Allahu anha) states that there was never an instance when a woman touched the hands of the Holy Prophet (sallal laahu alaihi wasallam) at the time of Bai'at. Likewise, those persons who visit massage parlours, etc. and have their bodies massaged or rubbed by strange women is strictly Haraam and a great sin (Kabeera). It is Fard on them to abstain from such immoral acts and fear Allah, the All Knowing and All Powerful.

Fatwa - Conditions Pertaining to Halal Meat

Fatwa - Conditions Pertaining to Halal Meat
Mufti Shareeful Haq Amjadi (rahmatullahi alaihi)

"Zabiha" or "slaughter" by a non-Muslim is Haraam and falls within the laws of carrion or dead meat. To consume the Zabiha of a non-Muslim is like eating swine. Any animal that has been slaughtered by a non-Muslim is regarded as carrion and as a "major impurity" or "Najaasat-e-Ghaliza". It is not permissable to consume such an animal or touch it. The only circumstances under which it can be touched is to throw it away.

This law applies in the case of non-Muslims. But it also be known that if a Muslim does not say "Bismillah" when slaughtering an animal, then such and animal is also considered to be Haraam. The law concerning meat is so strict that even if the meat leaves the sight of a Muslim into the care of a Kaafir at any time after slaughtering till the time of consumption, then such meat cannot be eaten and is said to be Haraam. But, if one has a trustworthy non-Muslim servant who you know without doubt will not allow any contamination in your meat, then it is allowed to send him to a well-recognised Muslim butcher to purchase your meat in your absence.

Likewise, to buy or consume meat or chicken from any shop or poultry farm where it is known that there are non-Muslim slaughterers, is also Haraam and a sin. If a Muslim gives meat to non-Muslim staff to be sold, then it is also Haraam to purchase such meat even though he says that it was slaughtered by a Muslim. Muslims should be very particular in these circumstances. It is better to buy live chickens, slaughter, clean and separate the pieces yourself. Muslim women could rather have their Muslim workers clean and make pieces of the chicken. There should not be any problem in this, since their Muslim maids, do all the other household chores.

If all these are not possible, then one should make the following conditions with the butcher who sells chickens:

* Only Muslims must do the slaughtering,

* A Muslim must clean and cut the chicken into portions,

* A Muslim must deliver the chickens to the stores,

* A Muslim must do the home deliveries and should make it clear that the chicken did not go into the care of a Kaafir or out of the sight of a Muslim from the time of slaughter till the time it was delivered to be consumed.

Another simple method is to send a Muslim to the farm, instructing him to personally slaughter and clean the chicken, and then have it brought to you.

To separate Haraam from Halaal in our food products is Fardh (obligatory) upon each one. Negligence in this case will result in a number of problems for a person in this world and in the Hereafter. The Punishment of Almighty Allah and the Fire of Jahannum (Hell) awaits that person who eats Haraam things. Such a person will be faced with two major calamities in the Duniya: his Duas will not be accepted and he will become disgraced and insulted even though he may be a millionaire or the King of his time. (The Ashrafia Monthly, Vol. 20 No. 4, April 1995)

BID'AH - Innovation in Islam

BID'AH - Innovation in Islam:-
Wa sharrul Umoori Muhdathaatuhaa, Wa kulla Bid'atin dhaialah, wa kulla dhalatin fin-naar" Al-Hadith (Sahih Muslim). Translation of the above hadith: Every innovation is a misguidance and every misguidance goes to Hell fire.

IMAM SHAFI'I EXPLAINATION OF THE ABOVE HADITH:

Kullu bida'tin daiala: "Every innovation is a misguidance"? Doesn't the term "every" include all innovations?" Such an objection stems from the misinterpretation of the term kull ("every") in the hadith to be all-encompassing without exception, whereas in Arabic it may mean "Nearly all" or "the vast majority." This is how al-Shafi'i understood it or else he would have never allowed for any innovation whatsoever to be considered good, and he is considered a hujja or "Proof," that is, reference without peer for questions regarding the Arabic language. The stylistic figure of meaning the part by the whole, or nechdoche in English is in Arabic: 'abbara 'an al-kathratf bi at-kulliyya. This is illustrated by the use of kull in the following verse 46:25 of the Quran in a selective or partial sense not a universal sense:

"Destroying all things by commandment of its Lord. And morning found them so that naught could be seen save their dwellings". Thus the dwellings were not destroyed although "all" things had been destroyed. "All" here means specifically the lives of the unbelievers of 'Ad and their properties except their houses.


ARE THERE GOOD OR BAD INNOVATIONS IN ISLAM?

Prophetic saying as stated in Sahih Muslim is known even to common Muslims, let alone scholars: "He who inaugurates a good practice (sanna fil-islam sunnatun hasana) in Islam earns the reward of it, and of all who perform it after him, without diminishing their own rewards in the least. "Tirmizi, pg-92.


Imam Nawawi said: In Sahih Muslim (6-21),
"The Prophet's saying 'every innovation'is a general-particular and it is a reference to most innovations. The linguists say, 'Innovation is any act done without a previous pattern, and it is of five different kinds."' Imam Nawawi also said in Tahzeeb al Asma'wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet , and it is divided into good and bad." He also said, "al-muhdathat (pi. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."



Shaykh al-Islam lbn Hajar Al Asqalani,
the commentator on al-Bukhari, said, "Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."


Abu Na'eem, narrated from Ibrahim al-Junaid, said,
"I heard Ash-Shafi'i saying, 'Innovation is of two types: praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy."'

Imam al Bayhaqi narrated in Manaqib Ash-Shafi'i that he said,
"Innovations are of two types: that which contradicts the Quran, the Sunnah, or unanimous agreement of the Muslims is an innovation of deception, while a good innovation does not contradict any of these things."

IN CONCLUSION:
Clearly we can see from the opinions of the righteous scholars, that to define innovations in worship as wholly negative without exception is ignorant. For these pious knowers, among them, Imam Shafi'i and Imam Nawawi, declared that innovations could be divided into good and bad, based on their compliance with, or deviance from religious law. Can the latter day scholars of Islam (who came after I 1 00 years) claim that they understand the Quran and Hadith better than the Sahaba and the Salaf-Us-Saliheen? If 'every'innovation is a misguidance then the following too are all innovations which originated two centuries or more after Sahaba RA: Reading eight raka in Tarawih; Translations of Quran; Writing Tafseers; collection and classification of Ahaadith; Principles of Jurisprudence; The four schools of Fiqh, Stoned and carpeted Mosques, use of loud speakers in mosques etc.

Therefore anything that does not have roots originating to the Quran and Sunnah is considered a bad innovation. But the following practices, such as recitation of the Quran in gatherings; Recital of Darud-Sharif (Salaat-o-Salaam) in gatherings and Mawlid (commemorating the birth and Seerah of the Holy Prophet Muhammed (Peace be Upon Him) has clear and authenticated roots to the Quran and Sunnah. Where in Quran and Hadith all these gatherings are declared as haram or prohibited? Proof of such acts is indicated as follows:

On Mawlid: "Abi Qatadat said that the Prophet was asked about fasting on Monday and he said 'That was the day I was born."' This hadith is a clear evidence of the importance of the commemoration of the Prophet's e birthday through worship. Al-Hafiz ibn Rajab al-Hanbali, in his book Lataif al-maarif (p. 98), in explaining this hadith of Muslim said, "it is good to fast on the days that Allah honored and favoured his servants."

It is incumbent not only on Muslims but on all human beings to rejoice in his advent, the day of his birth. As al-Hafiz ibn Rajab al-Hanbali said, "The best favour that Allah has granted this nation is the birth of Prophet Muhammad (PBUH) when he was sent to humanity. " We did not send you except as a mercy to the whole Universe' (AlAnbiya'107. So we review and recall Allah's favour of sending the Prophet by fasting on that day". 'Of the favour and mercy of Allah let them rejoice" (Yunus, 58).

Below is a divine order for all the believers to send Salutations on Prophet Muhammad (Peace be upon HIM). Allah has said in the Quran- Allah and His angels sends blessings on the Prophet (Peace be upon HIM)"-. O'you believes! u too send aiutation on beloved Prophet (Peace be upon HIM)" (33:56)


What does the Quran say about Dhiker in gatherings'?
"Those men and women who engage much in Allah's praise. For them has Allah prepared forgiveness and a great reward." (33:35)

"Those who remember their Lord standing, and sitting, and lying on their sides" (3:191)

" Men whom neither traffic nor merchandise can divert from Remembrance of Allah nor from regular Salaat, nor from regular practice of Zakaat. (24:37)

"Those who believe, and whose hearts find comfort in the remembrance of Allah! Aye! it is in the remembrance of Allah that hearts can find comfort;" (13: 28)


What do the Hadith say about Dhiker in gatherings?
Hadith Qudsi: "Those that remember Me in their heart, I remember them in My heart; and those that remember Me in a gathering, I remember them (i.e. make mention of them) in a gathering better than theirs. (This can include recitation of Quran, Durood (Salat-o-Salaam) and other Dhiker Allah)

In Bukhari and Muslim: The Prophet (Peace be upon him) said that Allah has angels roaming the roads to find the people of dhikr, i.e. those who say La ltaha ltiabah and similar expressions, and when they find a group of people (qawm) reciting dhikr, they call each other and encompass them in layers until the first heaven -- the location of which is in Allah's knowledge. (This is to say, an unlimited number of angels are going to be over that group

Ibn 'Umar reported that the Prophet (Peace be upon him) said: "When you pass by the gardens of Paradise, avail yourselves of them." The Companions asked: "What are the gardens of Paradise, 0 Messenger of Allah?" He replied: "The circles of dhikr. There are roaming angels of Allah who go about looking for the circles of dhikr, and when they rind them they surround them closely." Tirmidhi narrated it (hasan gharib) and Ahmad.

Abu Sa'id Al-Khudri and Abu Huraira reported that the Prophet (Peace be upon him) said, "When any group of men remember Allah, angels surround them and mercy covers them, tranquility descends upon them, and Allah mentions them to those who are with Him." Narrated by Muslim, Tirmidhi, Ahmad, lbn Majah, and Bayhaqi.


Those who call upon Bida'h (innovations):
For those who insist on scrutinising Bida'h should rather pay more attention to Haram and major sins. The following are typical examples that majority of the Ummah is engaged in everyday and so routinely which are often overlooked and justified through obtaining Fatwa's for the purpose of legitimising their actions:



* Buying houses on mortgages (interest);

* Holding Credit on credit cards;

* Eating non halal meat and foods (MacDonald, KFC, etc.)

* Disobedience to parents and ill-treatment of either wife or husband;

* Sending of children to Islamic school but not practicing Islam themselves;

* Calling other Muslim brothers Miskeen (poor) based upon nationality;

* Undue extravagance: Luxuries (Castles, Rolls Royces, Cadillacs etc);

* Engaging in fraud and corruption;

* Celebrating own anniversaries and birthdays yet raise objection on Mawlid. Etc.

Islam cannot be customized to suit individual needs and lifestyles. This is a great hypocrisy. One can ask themselves how pious and strict follower of the Quran and Sunnah, am I in reality? Stay away from haram, shirk and Kufr and try to follow other Hadiths as well in order to fulfill the claim of being strict followers of Quran and Sunnah.

What is Islam? RELIGION OF UNITY

(A) RELIGION OF UNITY

1)Unity of God

Islam teaches the purest form of Monotheism and regards polytheism as the deadliest sin. A Muslim addresses GOD by His Personal Name: ALLAH --- the word "god" and its equivalents in other languages being unstable in the matter of connotation. Allah, according to Islam, is the One God, who is Indivisible in Person and Who has no partner: wife, son or daughter. He is the Matchless and "naught is as His likeness". "He begetteth not, nor was He begotten". He is the First, the Last, the Eternal, the Infinite, the Almighty, the Omniscient, the Omnipresent. He is the Creator, the Nourisher, the Cherisher of all things. He is the All-just, the Avenger of the wrongs done to the weak and the oppressed, the Compassionate, the Merciful and Loving, the Guide, the Friend, the Magnificent, the Glorious, the Beautiful and the True. In short, He is the Possessor of all Excellence.

Speaking of the conception of God in Islam, Gibbon, the famous western historian, says: "The Creed of Hazrat Muhammad is free from the suspicion of Ambiguity and the Qur�an is a glorious testimony to the unity of God. The Prophet of Mecca rejected the worship of idols and men, of stars and planets, on the rational principle that whatever is corruptible must decay and perish, that whatever is born must die, that whatever rises must set. In the Author of the universe his rational enthusiasm confessed and adored an infinite and Eternal Being, without form or place, without issue or similitude, present to our secret thoughts, existing by the necessity of His own nature, and deriving from Himself all moral and intellectual perfections. These sublime truths �are defined with metaphysical precision by the interpreters of the Qur�an. A philosophic theist might subscribe to the popular creed of the Muhammadans."


(2) Unity of the Universe
From the Unity of the Creator, according to Islam, proceeds the Unity of the Universe, i.e., Unity of Creation and Unity of Purpose. In other words, the Cosmos is a Moral Order.


(3) Unity of Mankind
Islam regards the whole of mankind as an "organic unity" --- a single family, and emphatically says that the distinctions on the mundane plane, the distinctions, namely, of race, colour, language or territory, cannot form the ground for claims of superiority of one group over the other. The only distinction that has "value" is that which arises at the moral and spiritual planes � namely, the distinction of "taqwa", or, "piety and righteousness".

Prof. H.A.R. Gibb, the famous English critic of Islam says, "�..Islam�..possesses a magnificent tradition of inter-racial understanding and co-operation. No other society has such a record of success in uniting in an equality of status, of opportunity and of endeavour so many and so various races of mankind� If ever the opposition of the great societies of East is to be replaced by co-operation, the mediation of Islam is an indispensable condition." (Whither Islam? p.379).


(4) Unity of Religion
According to Islam, the human intellect, though a great and powerful asset, has its natural limits, and, therefore, neither the normative nor the empirical sciences are capable of leading humanity to a sure knowledge of ultimate truths and the code of life based upon them. The only source of sure knowledge open to humanity is, consequently, Divine Guidance, and that course has been actually open ever since the beginnings of human life on earth. Allah raised His "Prophets" and "Messengers" and revealed His Guidance to them for transmission to humanity. Coming from the same Source, all revealed religions have, therefore, been one, i.e., ISLAM.

Allah's Prophets and Messengers continued to come to every country and community to work in their respective limited fields. Time after time, the revealed Guidance was either lost or corrupted through human interpolation, and new Prophets with fresh Dispensations were sent, and humanity continued to advance from infancy to maturity. At last, when the stage of maturity was reached � when humanity was practically to become one family --- instead of sectional Guidance, a perfect, final and abiding Revelation, addressed to entire mankind and for all time, was granted in the seventh century of the Christian era. That Revelation, which recapitulates all former Revelations and thus sets a seal on the Unity of Religion, is ISLAM; the Scripture which enshrines it is the HOLY QUR�AN; and the Prophet who brought it is the Leader of Humanity, Hazrat Muhammad (Allah bless him!).

Thus all the Prophets of God, from Adam down to Hazrat Noah, Hazrat Abraham, Hazrat Moses and Hazrat Jesus (peace be upon them all), are the Prophets of a Muslim the Holy Prophet Hazrat Muhammad (peace be upon him!) being the Last and Final one, and all the Divine Scriptures are the Scriptures of a Muslim, though he follows only the Holy Qur�an because it alone exists in its original purity and it alone contains the religion of Islam which has been followed by all rightly-guided people since the day the first human being came into existence.


(5) Unity of Sexes
Differentiation of functions have misled certain cultures of the world to regard woman as a being who belongs, so to say, to a different and inferior species: and to meet out to her inhuman treatment accordingly. Islam emphatically repudiates that notion and teaches that both man and woman have sprung from the same essence and the same source and consequently possess the same human status. Their functions and interests, instead of being antagonistic, are meant to be mplementary. The natural relation between the sexes, in all its aspects, is therefore, that of love and harmony, without which no true human progress can be possible.


(6) Unity of Classes
Islam aims at the creation of a classless society by eliminating all possible social conflicts (through revolving the different interests).

In the sphere of economics, Islam lays down the principle that wealth should not be allowed to circulate among the wealthy only, and envisages, through its laws and institutions, a "Cooperative Common-wealth of Talents".

In the political sphere, Islam stands for the "Cooperative Commonwealth of the Pursuers of Righteousness".

Taken as a whole, the Islamic state is a "welfare state" where sovereignty belongs to Allah alone and no human being has a right to govern other human beings except in the name of Allah and according to His Will, and where nobody, not even the Head of the State, is above the law. Absolute Justice is the watchword and the Establishment of Righteousness is the goal.

The merits of Islam�s social ethics have elicited praise even from the otherwise hostile critics. For instance:

H.G. Wells says: "Islam created a society more free from widespread cruelty and social oppression than any society that had ever been in the world before" (Outline of History, p.325).

H.A.R. Gibb says: "Within the Western world Islam still maintains the balance between exaggerated opposities. Opposed equally to the anarchy of European nationalism and the regimentation of Russian communism, it has not yet succumbed to that obsession with the economic side of life which is characteristic of present-day Russia alike." (Whither Islam? p.378).

Prof. Louis Massignon says: "Islam has the merit of standing for a very equalitarian conception� It occupies an intermediate position between the doctrines of bourgeois capitalism and Bolshevist communism." (Whither Islam? p.378).


(7) Unity of Human Activity
Islam conceives of the human personality as a "unity" and consequently regards the distinction of "secular" and "religious" as unscientific, irrational and absurd. The life of a Muslim, both in its individual and social manifestation, is a life lived for God and God alone.

"Islam," says Dudley Wright, scholar of Comparative Religion, "is no mere creed; it is a life to be lived. In the Qur�an may be found directions for what are sometimes termed the minor details of daily life, but which are not minor when it is considered that life has to be lived for God. The Muslim lives for God alone. The aim of the Muslim is to become God-bound, and to endeavour to advance the knowledge of God in all his undertakings. From the cradle to the grave the true Muslim lives for God and God alone."