Saturday, May 13, 2017

 Dua for freedom from Debts and haram earnings:

 Dua for freedom from Debts and Haram earnings:

وعن عليّ أنَّ مُكَاتباً جاءهُ فَقَالَ : إنِّي عَجِزْتُ عَنْ كِتَابَتِي فَأعِنِّي ، قَالَ : ألا أُعَلِّمُكَ كَلِماتٍ عَلَّمَنِيهنَّ رسُولُ الله لَوْ كَانَ عَلَيْكَ مِثْلُ جَبَلٍ دَيْناً أدَّاهُ اللهُ عَنْكَ ؟ قَالَ : قُلْ : « اللَّهُمَّ اكْفِني بِحَلاَلِكَ عَنْ حَرَامِكَ ، وَأغْنِنِي بِفَضْلِكَ عَمَّنْ سِواكَ » . رواه الترمذي ، وقال : ( حَدِيثٌ حَسَنٌ ) . فيه : استحباب الدعاء بهؤلاء الكلمات .

 'Ali (May Allah be pleased with him) reported: A slave who had made a contract with his master to pay for his freedom, came to me and said: "I am unable to fulfill my obligation, so help me." He said to him: "Shall I not teach you a supplication which the Messenger of Allah (PBUH) taught me? It will surely prove so effective that if you have a debt as large as a huge mountain, Allah will surely pay it for you. Say: 'Allahumm-akfini bihalalika 'an haramika, wa aghnini bifadlika 'amman siwaka (O Allah! Grant me enough of what You make lawful so that I may dispense with what You make unlawful, and enable me by Your Grace to dispense with all but You)."

[At-Tirmidhi].

Commentary: It is important to recite this Du'a in order to seek Allah's Help in paying one's debts and in avoiding to beg of people.

  « اللَّهُمَّ اكْفِني بِحَلاَلِكَ عَنْ حَرَامِكَ ، وَأغْنِنِي بِفَضْلِكَ عَمَّنْ سِواكَ »
This sunnah Dua is also for getting sufficient Halaal Earnings and protection from Haraam income and it's temptations and also for financial independence.

Monday, May 1, 2017

Advise after death of a near one:

May Allah Grant the deceased Maghfirat and jannat ul firdaws.

Please do remember these things to benefit the departed soul:

1. Seek pardon on his/her behalf from the relatives, neighbors​, friends and those with whom they had any transactions.

2. Repay the loans or any other things they owed to others.

3. Do Hajj or arrange some one to do Hajj on their behalf if they had not done Fardh Hajj.

4. Pay fidya of any qadha Fardh or wajib Salah or  Ramadan missed fasts to the poor.

5. Fulfill the jaiz oaths or pay its fidya as the case may be.

6. Fulfill the jaiz Wills\wasiyath.

7. Then arrange for distribution of the inheritance left by them according to Shariah. It includes even the smallest value things they owned. Don't just give their items in charity with out full permission from all the heirs.

8. Follow the sunnah in the funeral rites. Avoid all Biddahs in this.

9. Continue to pray for their maghfirat.

10. Regularly send isaal e sawaab of nafil ibadaat and charity on their behalf.

11. Maintain respect and good relationship with their relatives and friends.

12. And lastly, we all have to prepare for our own meeting with our Lord. Every death is a reminder of our own mortality.

Wednesday, April 26, 2017

More Than A Headscarf: How Hijab Has Lost Its Soul


More Than A Headscarf: How Hijab Has Lost Its Soul

Shazia Ahmad

6-8 minutes

Hijab1 is a frequently discussed topic in our community and a practice dissected and opined over from many different angles. While it is talked about frequently, in many of the most important ways it is little understood. Our discourse on hijab is often devoid of any meaningful consideration of it as an act of devotion, which is its primary purpose. There is also little reflection on the foundational quality from which hijab emanates — haya’ (modesty). These are the heart and soul of hijab that we, individually and as a community, often overlook.  

The Inward and the Outward

Islam teaches that at its core, hijab should be a spiritual act done seeking God. More than a means of personal expression, or a cultural or political statement, it should be an act of ‘ubudiyyah (devotion), done out of one’s heart longing for God and His closeness.

Like so many other acts of devotion in the Islamic faith, hijab has both an inner component and an outer one. The inward component is the state of one’s heart and its genuine seeking of God, while the external is the action itself.

In its external form, hijab has certain rulings, guidelines and restrictions, just as prayer has a specific formulation, or fasting has specific rulings. In our day and age this external expression of spirituality — be it religious practice in general, or exact conformity to the particulars of fiqh2 — is often scorned and dismissed as archaic, petty and trivial. However in the Islamic tradition, the ‘petty’ is powerful, and is the means by which an act has spiritual traction and can move into the realm of Divine acceptance. Outward conformity to religious teachings is an indispensable first step to one’s spiritual development. We often set our eyes on a lofty mysticism or a more meaningful spiritual state, and fail to see the important relationship between the body’s disciplined conformity to sacred law and the heart’s ascendance to the Divine.

For many of us, our view of hijab must change; it is not solely an act of personal expression, but its soul is `ubudiyyah (devotion) which must be enacted correctly and in line with religious teachings, in order to attain its spiritual fruit.

The Lost Quality of Haya’

While ‘ubudiyyah, devotion, is the lost soul of hijab, I would argue that its heart, the inner core which gives it life, is haya’. In Arabic, the term haya’ connotes modesty, shyness, bashfulness, shame, and refraining from impropriety or indecency. Lane’s Lexicon states that haya’ refers to the shrinking away of the soul from foul things. In a more general sense, it implies a heightened awareness of God such that one becomes cautious in one’s deeds and words, and has an increased sensitivity to acts that are shameful, indecent or offensive to Allah, the angels or others of creation.

The Prophet ﷺ praised haya` in both men and women; he himself was described as more modest than a young unmarried woman in her private quarters3, a figure traditionally considered the paragon of chastity and shyness. Once, he heard a man rebuking his brother for having too much haya’, to which he ﷺ responded, “Leave him, for modesty comes from belief.”4 He affirmed this essential relationship between haya’ and belief frequently, saying in one instance, “Belief has seventy or so divisions, and haya’ is a division of belief.”5

In our times, we have reduced hijab to a headscarf that serves as a badge of one’s Muslim identity, and have removed it from a larger understanding of haya’ and how this beautiful quality should cultivate our behavior in the public sphere and in our relationships with others.

The trend of hijab/hijabi fashion in particular has, in many ways, effectively divorced haya’ from hijab. The hijabi fashion trend has also taken no strides to changing spiritually unhealthy cultural norms, or to recasting definitions of beauty and a woman’s worth. Instead, in many cases, it has simply put a headscarf on mainstream fashion with all of its failings, including an extremely narrow and exploitative view of beauty and sexuality.

Conclusion

The heart and soul of hijab is a sense of God-consciousness and awareness, devotion and love for God, and interacting with others with humbleness, modesty, and refined manners fitting for a seeker of God. In a culture where brashness, crudeness and sexualized entertainment are often the norm and shyness is literally considered a psychological illness6, we must go against the grain and recapture the lost essence of hijab, the beautiful quality of haya’, which is, as our Prophet ﷺ has taught us, the trademark quality of our faith7. We must also reaffirm hijab as a religious, spiritual practice — not merely a personal, social, cultural or political statement, and reconnect it with a vibrant inner spirituality. In a time when disciplined religious practice is considered nothing more than mindless ritual, we must also reaffirm the link between our spiritual state and deference to the guidelines and rules of our religion, and reconnect what we wear to our faith.

May Allah give us proper understanding of Islam and its teachings. May He perfect our manners, actions, and dress in a way that reflects the beautiful quality of haya’. May He help us to fulfill our obligations and to conform to sacred law out of love for Him, the Gracious and Wise. May He adorn us with the beauty of faith and the mantle of taqwa (God consciousness) and help us be people who wear hijab, honoring the heart, soul, and spirit of this practice.  Ameen.

1. Hijab is an Arabic word connoting privacy and partition.  In the context of this article, I will be using the word hijab to refer to the obligation of covering (referred to more specifically as khimar in the Quran) as it pertains to the modest dress of Muslim women, including covering one’s hair and body.
2. Fiqh largely centers on the detailed rulings or ‘dos and don’ts’ of Islamic practice.
3. Bukhari and Muslim
4. Bukhari and Muslim
5. (( إنَّ لكل دين خلقاً ، وخلق الإسلام الحياء )) ((موطأ مالك ، وسنن ابن ماجه ))
6. See the latest edition of the Diagnostic and Statistical Manual of Mental Disorders
7. Bukhari and Muslim ((الإيمان بضع وسبعون شعبة ، أفضلها قول لا إله إلا الله ، وأدناها إماطة الأذى عن الطريق ، والحياء شعبة من الإيمان)) ((أخرجاه في الصحيحين ))

http://almadinainstitute.org/blog/more-than-a-headscarf-how-hijab-has-lost-its-soul

Wednesday, April 12, 2017

Explanation of the denotation in Ahadeeth Laisa Minna (ليس منا) "Not From Us":

Explanation of the denotation in Ahadeeth Laisa Minna (ليس منا) "Not From Us":

This article is an attempt to explain the meaning and the ruling of the denotation Laisa Minna (Translated as: Not from us) which is used in ahadeeth. This is taken from the work of Shaykh Hatim al 'Awni (Professor of Hadeeth at Umm al Qura university, Makkah).

Note: This article is paraphrased for clear explanation and more references are added.
 
There are many ahadeeth which have this denotation I will quote two of them

عن أبي موسى عن النبي صلى الله عليه وسلم قال من حمل علينا السلاح فليس منا

1) The one who  takes up arms against us, is "Not from us" [Saheeh Bukahri: 7071]

2) The one who cheats is "Not from me"(من غش فليس مني ) [Saheeh Muslim: 102]

Now when laymen read this hadeeth or any other which has this term might interpret that the one who does these acts does not remain Muslim. Because the apparent meaning indicate towards it, while in reality its not like that rather this was the interpretation of Khawarij (deviant group).

Shaykh ul Islaam Ibn Taymiyyah rahimahullah said:

وكذلك تفسير الخوارج والمعتزلة بأنه يخرج من الإيمان  بالكلية ويستحق الخلود في النار تأويل منكر

And likewise the interpretation of Khawarij and Mu'tazila (with the denotation Laisa Minna that the one who does it) is out of faith completely and deserves to be in hell forever then this is a rejected interpretation [Majm'oo al Fatwaa 7/525]

Now the question If he remains Muslim then what does "Not From us" mean? and what is the ruling on act mentioned with it?

Meaning of Denotation (Laisa Minna)

 When this denotation is used then it would mean "Not Completely over our Sunnah or our methodology or our way"

Ibn Hajr asqalani rahimahullah comments on the chapter of Saheeh Bukhari (باب ليس منا من شق الجيوب) Chapter: The one who tears his clothes is "Not from us" and says
 
قوله ليس منا أي من أهل سنتنا وطريقتنا وليس المراد به إخراجه عن الدين ولكن فائدة إيراده بهذا اللفظ  المبالغة في الردع عن الوقوع في مثل ذلك كما يقول الرجل لولده عند معاتبته لست منك ولست مني أي ما أنت على طريقتي 

Saying of Prophet (صلى الله عليه وسلم ) "Not From us" (then) it means "Not from our Sunnah or our way" it does not mean (that the one who does it) is expelled from religion and on the contrary the benefit of him referring this word (i.e denotation) is to intensify condemnation over occurence of such things, like (when) a person says to his son while rebuking I am not from you and you are not from me, (then) it means you are not on my way.[Fath al Baari 3/163]

Ibn al Jawzi rahimahullah while commenting on the hadeeth of Saheeh Muslim (He who learnt archery and then neglected it, is not from us, (or said) He has been guilty of disobedience) says:
 
 قوله ليس منا أي ليس على سيرتنا وهذا لأن الرمي من آلة الجهاد فإذا تركه من علمه نسيه

His saying "Not from us" (it means) "Not on our way and this is because archery is tool of jihaad so, when the one who knows it leaves (i.e stop practicing) it forgets it. [Kashf al Mushkil min Hadeeth as Saheehayn 1/1111]

Imam Nawawi rahimahullah says regarding this denotation

ومعناه عند أهل العلم أنه ليس ممن اهتدى بهدينا واقتدى بعلمنا وعملنا وحسن طريقتنا كما يقول الرجل لولده إذا لم يرض فعله لست مني وهكذا القول في كل الأحاديث الواردة بنحو هذا القول

Meaning of denotation (laisa minna) near people of knowledge is (that the one who does that act) is not from those who are guided to our way or not from the followers of our knowledge and actions or not from those who follow the splendidness of our way, like a person to says to his son when he does not accede his action, you are not from me. This is the saying for all the ahadeeth which has come with this denoatation [ Sharah Saheeh Muslim 1/109]

Ruling on the acts mentioned with this denotation.

The denotation "Not From us" is apparently (البراءة)  disavowal and absolute disavowal is only from Kufr(that's the reason khawarij deduced with it over their Takfeer) but a conditional disavowal from the one who believes in Allah and his Messenger apparently indicate towards prohibition(of the act mentioned) and a conditional disavowal over a thing which is not prohibited evince towards Makrooh Tanzeehi (dislike) or leaving a preferable act. 

To rule out all the acts mentioned with this denotation to be prohibited is not correct either because it is has been used for other than prohibition too. I will quote two hadeeth

 (ليس منا من لم يتغن بالقرآن)

1) The one who does not recite Qur'an in a beautiful voice is "Not From Us". [Sahih Bukhari 7527]

From Ijmaa(consensus) of Scholars reciting Qur'an in beautiful voice is preferable not obligatory. So, here this denotation is used over leaving a preferable act and not prohibition. When this denotation comes for the things which are not prohibited then it is for urging not to leave preferable acts 

(من لم يأخذ شاربه فليس منا)

2) The one who does not trim his moustaches is not from us [Sunan Nasa'ee: 5047]

So, this denotation comes for the things which is prohibited as well as those which are not prohibited so a muhaqqiq(researcher) stands in need to know that this probability has come in the meaning of this denotation before he rules anything as prohibited

If it comes for those prohibition whose evil is clear or whose prohibition remains still (Likes taking up arms against muslims and likes of it) then it will be Haraam. If it is from the chapter of etiquette or from the things for which there is evidence of it being not prohibited (Like reciting Qu'ran in beautiful voice) then it is not prohibited. 

Sunday, March 26, 2017

Spiritual opportunities for Doctors:

 Spiritual opportunities for Doctors:

"The best achievement is that you should benefit mankind but should not expect any reward in return. Serve everyone but do not expect any service from anyone.

O living one! Live in this world in such a manner that you may enlighten the world. Neither have you to come to this world time again nor will you be sent here again. Your life should be an example for your nation.

Indeed service to the sick without remuneration is the most exalted and accepted worship of Allah the Almighty.”
Do not forget our beloved Prophet (Peace and Blessings be Upon him) states:
“If a person goes to visit a sick patient in the morning 70,000 angels send blessings and pray for his forgiveness till evening. If he goes to visit in the evening 70,000 angels say blessings and pray for his forgiveness till morning.”

In another hadith it is narrated:

Whoever visits the sick, an angel in the Heaven calls out:
“May you reap happiness in the Hereafter, may your walking in this world and the next be blessed, and may you enjoy a high rank in the Heaven” All this benefit and forgiveness is for a single visit to a patient. What would it be for continual treatment and care!

Worship is liked by Allah the Almighty.
Service is liked by Humanity and Allah the Almighty.
Worship may be accepted or rejected by Allah the Almighty, as He pleases.
Service is always accepted by Allah the Almighty.
Service is the best worship and is granted to the best of people."
-Shaikh Sufi Barkat Ali

 While visiting the sick, and dua made by the sick:

Umm Salamah  narrated that the Prophet  ﷺ said: 'When you visit the sick, or the dead  then say good, because the angels say 'Ameen' to whatever you say'
[Muslim  #2126]

Ali (RA) reported that the Prophet  ﷺ said:
'When a Muslim  visits his sick Muslim brother  in the morning, seventy thousand angels make dua for his forgiveness till the  evening. And when he visits him in the evening, seventy thousand  angels make dua for his forgiveness till the morning, and he will be granted  a garden for it in Jannah.'
 [at-Tirmidhi, Abu  Dawud]

 We should try to recall these hadeeths when we see any patient or at least while we are entering our clinics/hospital at the beginning of our duty.

 Imagine how much our approach and behavior with the patients will change if we start seeing everyone of our patients as an opportunity to earn limitless rewards from Allah and duas of the Angels instead of mere customers or even worse- as a fat wallet!

Thursday, December 22, 2016

Working for one's Halaal needs is also in the path of Allah:

Ka’b ibn Ujrah reported: 

"A man passed by the Prophet ﷺ and the companions of the Messenger of Allah saw his vigor and hard work. They said, 

'O Messenger of Allah, if only this were done in the path of Allah.' 

The Prophet ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ  said, 

'If he goes out striving to benefit his small children, then it is in the path of Allah. If he goes out striving to benefit his elderly parents, then it is in the path of Allah. If he is striving in order to suffice himself, then it is in the path of Allah. If he goes out to show off and boast, then it is in the path of Satan.'"

[Tabarani-Mu’jam Al-Kabeer, 15640. Sahih (authentic) according to Al-Mundhiri]

عَنْ كَعْبِ بْنِ عُجْرَةَ قَالَ مَرَّ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلٌ فَرَأَى أَصْحَابُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ جِلْدِهِ وَنَشَاطِهِ فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ كَانَ هَذَا فِي سَبِيلِ اللَّهِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنْ كَانَ خَرَجَ يَسْعَى عَلَى وَلَدِهِ صِغَارًا فَهُوَ فِي سَبِيلِ اللَّهِ وَإِنْ كَانَ خَرَجَ يَسْعَى عَلَى أَبَوَيْنِ شَيْخَيْنِ كَبِيرَيْنِ فَهُوَ فِي سَبِيلِ اللَّهِ وَإِنْ كَانَ يَسْعَى عَلَى نَفْسِهِ يُعِفُّهَا فَهُوَ فِي سَبِيلِ اللَّهِ وَإِنْ كَانَ خَرَجَ رِيَاءً وَمُفَاخَرَةً فَهُوَ فِي سَبِيلِ الشَّيْطَانِ

15640 المعجم الكبير للطبراني
المحدث المنذري خلاصة حكم المحدث رجاله رجال الصحيح

Wednesday, October 12, 2016

Islamic rulings on Medicines with Haraam ingredients:

Rules regarding Medicines with Haraam ingredients:

Messenger of Allah (Allah bless him & give him peace) said: “Indeed Allah has sent down both illness and it’s cure, and He has appointed a cure for every illness, so treat yourselves medically, but use nothing unlawful.” (Sunan Abu Dawud, no: 3870)

From this its obvious that we just can't prescribe anything with out certain limits. It is a serious matter of shariah. Our scholars have explained that the above Hadith refers to the situation where a halal alternative is available.

*Conditions for using medicines containing Haraam ingredients*:

1) It is reasonably known that the medicine will be effective, and is needed (with out which there is a risk of health deteriorating or death);
2) There is no permissible Halal alternative reasonably available;
3) The above 2 points have been established by an expert Muslim doctor who is at least outwardly upright and God-fearing.

For example, if the medicine which is made from pig is known to be effective and no other available alternative is available, it will be permitted to avail of it. This, however, needs to be established by an expert Muslim doctor. Thus, explain the Shariah perspective to an expert Muslim Doctor and seek his advice.
-Mufti Muhammad ibn Adam al-Kawthari
Darul Iftaa, Leicester, UK

Note:
If a muttaqi and competent Muslim doctor is not available in that hospital and it's an emergency to start the treatment, discussing with an expert non-Muslim doctor who understands the severity of haraam in our religion will suffice (Mufti Faisal Abu Hajira).

*Vaccines with Haram ingredients*:

 Such vaccines can be used if: 
1. Governments make it mandatory. 
2. In non-mandatory vaccines, where no reasonable halal alternative is found even after reasonable efforts and the benefits of the vaccination is proven medically and confirmed by an expert Muslim doctor.
-Mufti Faisal Abu Hajira 

*Implications of the above fatwas for Muslim doctors*:

A Muslim doctor (or pharmacist) should know whether the medication he or she is giving to a Muslim patient contains any haraam ingredients or is derived from non-zabiha or haraam animal sources (with out having undergone total chemical transformation). They also should try to find out if any reasonable halal alternative is available for such medicines.

And regarding those haraam medicines for which no reasonable halal alternative is available, Muslim doctors, pharmacists, patients and Muslim community as a whole should demand from the pharmaceutical companies to come up with suitable halal alternatives. When there is a demand there will be supply! If we accept haraam medicines silently, we will never get halal alternatives in the market.

A few years back there was no mainstream company in halal food market. After continuous efforts were made by Muslim consumers and organizations in demanding halal food, many multinational companies are now offering halal certified food and global halal market is one of the fastest growing segments of the food industry.