Born conception of religion.

Islamism is the religion of Allah as formal in the Sanctified Qur’an and Way. It is not a new faith because it’s firmness is to metamorphose meek to God and that has been the born conception of religion from ancient times.

A speech of Semite Source, “Mohammedanism” agency “substance to Allah’s Module”. The order has also been derivable from the corresponding roots as “salam” meaningful “tranquillity”. Similarly the order “Ruler” refers to the one who submits oneself to the will of God with no favoritism of displace, ethnicity or ethnic emphasize. Many wrong judge that Faith is associated with fitting the Arabian grouping, whereas this institution is a realised and Universal one. Any mortal, disregarding of where they domicile or to what vista they belong, is a correct Ruler and believer if he/she submits to worshipping God unaccompanied. (Quran Recitation Online)

If we just postulate the literal signification of the morpheme Mohammadanism, it indicates that if one desires to unfilmed a peaceful life with serenity of nous and spirit of the pump, it is required to merge the give of God within one’s inner self and springy in gift to His Rescript. (Online Read Quran)

 

Read Quran and observe it.

Muslims all over the class are entitled to read the Quran and observe its session on a regular part. It is a relation of our belief and also a practice of our Dear Place religionist Muhammad(PBUH). Allah Almighty has formal the Bright Aggregation for our goodness and well-being. Indeed it has the root to every difficulty we could ever play.
Much a Elysian Aggregation is meant to be record with boundary like, representation and zeal. It is a Communication from our Nobleman for us to decipher and finish in our lives and also paste the words for gaining consequence in this period and the close.

The hallowed Religionist (PBUH) has said: “The optimum of those amongst you is the one who learns the Quraan and then teaches it to others.”

Without a doubtfulness, the physiologist way to name the Place Quraan is by way of the Hadith of our Oracle (PBUH). The way he preached and taught his Umma to see and name the Glorious Book is by far the most salutary and pleasing way to do so. Beingness a even Moslem and worshiper it is our righteous duty to persist this Sunnah and also help our Muhammedan brothers and sisters so that they may regain same benefits as advantageously. This is done by speechmaking of the Holy Volume with Tajweed and Tartil, exactly how our Prophet (PBUH) taught us.

Quran online Memorization.

It is mentioned in a Hadith:

“The Individual amongst you is (he) who learns and teaches the sanctified Quran.”
(Sahih Al-Bukhari, Loudness 4, Hadith   4739)

To have and memorize the place Quran is a deed of extraordinary benefit. Allah Himself has sequential His believers to permit the verses of the glorious collection in their regular lifetime. Not only are we certain to read and name but it is required for us to memorize the verses by intuition. Our regular prayers also tell us to pair whatever ayaahs (verses).As Muslims we are compelled to reflect the learning and acquisition of the Quran as an fundamental component of our home software.

One of the easiest and economic structure to discover the aftermath of acquisition the communication of Allah is by memorizing Quran online. You and your intact descent can good from this effortlessness. Our doctrine methods are author than enough to aid both children and adults in learning to indicate and memorize Quran online effectively and fluently. Thousands of grouping hold benefited from this information and many of them are currently in the process of completing Quran memorization online.

With our one to one teaching tutorials, latest media and efficacious software you instrument find it considerably unchaste to instruct and learn Quran verses as you sit at your own location.

HOW TO STUDY THE QURAN?

Please note that the subjective stages I have indicated below (Initiating Study, A Deeper Look, Further Research) do not imply increments of ‘better wisdom’ whatsoever.  Rather, it recognises students of the Quran and their ‘familiarity’ with Quranic narratives, wider related sources at various stages of their study.

Wisdom is only for God to grant to whoever He pleases.

It is very possible that someone who may merely read or hear the Quran once (or a simple verse), may be able to grasp far more insight into the Quranic wisdom, than one who may be an expert of the Arabic language and has dedicated their life to research of Quranic studies and Islamic history.

A lack of knowledge of the Arabic language should also not deter or impede one from extracting guidance from the Quran in any way they can. As an example, no one would argue that only the world’s population that speak fluent Arabic are the sole entities that can understand and grasp the Quran’s true message. Nor will a PhD in the Arabic language find in the Quran an appropriate directive to stone an adulterer to death even though it is enshrined in Islamic Shariah. (Please see related article [1] below)

The Quran does not appeal to the reader based on its language par excellence. Rather, it appeals on the basis of the arguments it presents.

Of course, this does not imply that commitment does not pay dividends. One can only hope to achieve what they strive for and indeed a better understanding of the script language (Arabic), would definitely aid study and such an endeavour to learn the language, in particular the classical text is invaluable.

However, the absolute requirement of the Arabic language to seek proper guidance is often unnecessarily laboured and used as an Ad-Hominem by many clergy that attempt to rest control over and impart their particular ideologies. As mentioned above, wisdom is only for God to bestow and to whom He wills. Therefore, true students can only humbly and sincerely implore their Lord to grant it to them, if He so wills.

Similarly, the Quran is not the property of any one individual, sect, group or ideology. It is a discourse from God and to anyone that wants to engage with it. Quite simply, it is a discourse with mankind.

Three guiding principles should be noted when embarking on a study of the Quran which has been briefly covered in another article:

(1) Any serious attempt at Quranic ‘Tafsir’ or interpretation should be performed primarily in light of the Quran itself.

(2) Unqualified verses or narratives must be understood in the context and light of qualified verses or narratives.

(3) Lack of ‘perceived’ details of an event does not require one to source other material with a view to arbitrarily ‘fill them in’. Many verses have subtle nuances and are complete in that they make clear the general purport of the message and wisdom they intend to impart. Intricate details are not of its concern. God does not run out of words (31:27).

Please see related Article:   Understanding the Quran

This article assumes that the reader’s first language is not Arabic. Those that are fluent in Arabic, please kindly pass over suggestions which assumes otherwise.


 

 

INITIATING STUDY


No understanding of the Arabic language or the Quran’s message is assumed at this stage.

  • Acquire good modern translations of the Quran. If possible, try not to rely on any one translation. A greater quantity of translations will only serve to enrich the understanding of the message of a particular verse by providing the opinion of various commentators. Compare translations to understand how each commentator has attempted to render the Quranic passages. Some online translations are available from the Study Tools section here.

 

  • Read the Quranic verses in complete context with its surrounding verses. Many different events and stories from different time periods are often narrated together to derive a central core point and expose underlying wisdom. Identifying and appreciating the context of the verse is imperative. One of the most (if not the most) common mistakes made with regards the Quranic text is its misquotation and divorce from context.

 

  • Avoid reading the translators ‘comments’ usually in parentheses, which attempt to explain what the narrative means. This is a commentator’s opinion and depending on his or her theology, may not always be consistent with the Quran’s overarching theology. Grammatical conjunctions in parenthesis such as ‘and’, ‘not’, ‘yet’, ‘so’, ‘not only’, ‘whether’, are often a necessary requirement to enable the flow of a translation from one language to another. These are not really a problem in themselves other than they allow for the fluidity of the discourse.

 

  • Exercise much caution with footnotes and commentaries (Arabic Tafsir). In these Tafsirs, commentators elucidate Quranic verses pinning meanings to verses which may not always be consistent with context and other Quranic narratives. There are good commentaries which remain true to the Quran’s own context and usage of words. However, there are many inconsistent and misleading commentaries which can rely on the commentator’s personal theology.

Others make use of specific traditions, authorities, indiscriminate use of earlier historians and classical interpretations (without due critique) and develop particular theological points based on problematic Islamic secondary sources. In this way, much is ‘read into’ the Quranic text which is quite unnecessary and misleading. It is best to keep consistent with the text and to appreciate the subtleties and discretion imparted by the Quran. See related article [2] below. Here, a good understanding of Arabic is undoubtedly useful or at minimum, a word-word translation of the Quran to study the text for yourself. A good word-word translation is provided in the Study Tools section here by Zaheen Fatima Baig as an example.

  • Highlight and underscore areas which are not readily clear on first reading. The Quran consistently repeats its message in various ways and in multiple contexts, to cement an underlying core theme. Patience here will pay many dividends. You will note often a particular point is clarified in another part of the Quran providing further information and in a completely different perspective. Smaller pieces are slowly put together to frame a wider understanding.

 

  • Read the Quran completely from cover to cover with a highlighter pen or pencil, with a view to make copious notes. Any further re-readings of the Quran will only serve to refine and deepen the understanding of the narratives uncovering further layers of wisdom.

 

  • Identify similar subjects and themes and pool them together from different parts of the Quran to study together as one piece. Usually a good index helps, but a comprehensive personal index that you have collated on the basis of your own study is best.

Here is another good example of how the Quran can be approached for those uninitiated with regards an understanding of the Quranic text. This applies as much to many Muslims today who have ‘inherited’ their faith from their forefathers without self study, or, have never read the Quran in a language they understand. This also applies to those from outside the faith and are new to Islam.

read quran online

ARE MUTASHABIH VERSES ALLEGORICAL?

It is often alleged that the Quran’s ‘mutashabih’ verses refer to ‘allegories’ in the Quran. This is not entirely an accurate portrayal and is usually a result of a misunderstanding of key Arabic terms and an inconsistency with translations.

The Quran often coins parables or a similitude and uses the Arabic word ‘mathal’ to describe them. Verses which cite them often make it absolutely clear that such a parable has been cited (mathal) which God wants mankind to reflect and ponder over.  They intend to drive an underlying moral teaching. These parables are no different in nature to those found in Prophet Jesus’s (pbuh) teachings which can be referenced from the canonical Gospels.

There are numerous such parables found in the Quran.

(1) The Man that kindled a fire (2:17-18)
(2) Rain-laden cloud (2:19-20)
(3) The one who shouts at what does not hear (2:171)
(4) A hamlet in ruins (2:259)
(5) Grain of corn (2:261)
(6) The rock on which falls heavy rain (2:264)
(7) The frost (3:117)
(8) The dog that lolls his tongue (7:176)
(9) Water sent from the skies (10:24)
(10) Blind and the deaf (11:24)
(11) Gardens of felicity (13:35)
(12) Actions of ashes (14:18)
(13) Good word like a good tree (14:24)
(14) Evil word and an evil tree (14:26)
(15) Slave and a free man (16:75)
(16) A dumb man against one who commands justice (16:76)
(17) Woman who unravels her yarn (16:92)
(18) City secure yet ungrateful (16:112)
(19) Two men and gardens of grape vines (18:32)
(20) Life of this world and rain (18:45)
(21) Snatched by the birds or the wind carries away (22:31)
(22) Cannot create a fly (22:73)
(23) God’s light (24:35-36)
(24) Mirage in a desert (24:39)
(25) Depths of darkness (24:40)
(26) Spider’s house (29:41)
(27) Partners (30:28)
(28) Companions of the city and three messengers (36:13-32)
(29) One master and several masters (39:29)
(30) Gardens promised for believers (47:15)
(31) Seed that grows (48:29)
(32) Rain which causes vegetation to grow (57:20)
(33) The mountain that humbles (59:21)
(34) Donkey carrying books (62:5)

If there is a ‘mathal’ that God cites but does not want believers to pursue, He makes this absolutely clear in the Quran itself. For example the ‘mathal’ in verses 74:30-31 regarding the number ’19’ has been cited by implication as one not to be pursued. 

“…and the disbelievers and those in whose hearts is a disease may say “What does God intend by this example (Arabic: mathalan)?”

Please see related article [1] below.

Similarly, there are numerous verses in the Quran in which one finds the ‘huroof-e-muqqatat’ (disjointed letters) over which there is no plausible consensus or established meaning. These would clearly be part of the ‘mutashibih’ of the Quran and would in view of 3:7 not require an interpretation (tawil) to be pursued.

Please see related article [2] below.

WHAT DOES ‘MUTASHABIH’ MEAN FROM A QURAN’S PERSPECTIVE?

The root from which ‘mutashabih’ takes form is SH-B-H and the verb ‘tashabbaha’ which means to be similar, alike, to resemble one another and in contrast, can also mean ambiguous.

The word almost appears to be a best described as an auto-antonym where it provides opposite meanings depending on context. For example, this would be no different from the English word ‘apparent’ which can mean ‘obvious’ or ‘something in fact’ and in another context can also mean ‘seeming’ and not being clear but rather, uncertain.

In verse 3:7 of the Quran, ‘mutashabih’ is presented as a contrast to the Arabic term ‘muhkam’.

 

“He it is Who has revealed to you the Book: In it are verses ‘muhkamatun’ they are the foundation of the Book and others are ‘mutashabihatun’…”

 

‘Muhkam’ is derived from the verb ‘ahkama’ which means clear, decisive, confirmed and would refer to verses which are the substance and foundation of the Book in clear Arabic.

Therefore, ‘mutashabih’ as a contrasted term to ‘muhkam’ in verse 3:7 would then be best understood as ‘obscure, unclear, dubious or ambiguous’ and not allegorical. These verses would not be the focus of the Book.

In contrast to verse 3:7, ‘mutashabih’ appears in its opposite and primary meaning in verse 39:23 and is used to describe the entire Quran.

 

“God has revealed the best statement (Arabic: hadith), a Book with its parts resembling each other (Arabic: mutashabihan) …”

 

Classical lexicons pick up the discussion and it is noted how the meaning of ‘ambiguous’ (A) was also posited as being derived from its primary meaning of semblance and something being consimilar. [2]

 

DO NOT PURSUE WHAT IS ‘MUTASHABIH’

 

Furthermore, if ‘mutashabih’ verses are considered ‘allegories’, this would pose a conflict within the Quran, which makes it absolutely clear that such verses should not be pursued. Such verses as the Quran claims are only pursed by the perverted of hearts (qulubihim zayghun) and those that intend to cause ‘fitna’ (discord / corruption) and seek its interpretation (tawil)


“…Then as for those in whose hearts (qulubihim) is perversity (zayghun), so they follow what is ‘tashabaha’ (obscure, unclear) of it seeking discord (fitna) and seeking its interpretation (tawil)…”

 

quran online learn

Good Ends – Islam Story

Good Ends – Islam Story

Fear of an evil end had broken the hearts of our righteous Salaf (predecessors) may Allah  have mercy upon them. Sufyaan Ath-Thawri may Allah  have mercy upon him cried one night until the morning, and when he was asked whether he cried due to his fear of his sins, he replied: “No, I am more scared of having an evil end”.

Ibn Katheer, may Allah  have mercy upon him said: “People who are righteous inwardly and outwardly and whose actions coincide with their words, Allah  willing, will not have an evil way to end their lives; and never was this reported about anyone before. It is only those who are evil inwardly and outwardly; those who are daring and indulge in major great sins and who are frequent in committing minor sins. This type of people, who are used to this practice will continue to do so until they die without repenting.”

The Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) said: “Verily, deeds are but by the way they end.” [Al-Bukhaari]. This is why our right predecessors may Allah  have mercy upon them feared their ends because no one knows how he will end his life and in which state he will depart.

For this reason, Huthayfah, may Allah  be pleased with him was happy to die before the trials about which the Prophet, sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ), informed them and said: “All perfect praise be to Allah  who has hastened my death before these trials”.

One of the signs indicating that the person died whilst having a good end is dying whilst performing a righteous deed. Anas, may Allah  be pleased with him narrated that he heard the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) saying: “Do not be impressed with someone’s actions (thinking they are righteous) until you see how his end is, because one would be performing a (righteous) deed for a long period of his life, and should he die upon such a deed he would enter Paradise, but he switches to performing evil deeds (before his death). The slave would be performing a (bad) deed for a long period of his life, and should he die upon such a deed he would enter Hell, but he switches to performing good deeds (before his death) and when Allah  Wills good for a slave He uses him before his death” The companions may Allah  be pleased with them asked: “O messenger of Allah ! How does Allah  use him?”  He, sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ), responded: “He enables him to perform a good deed, then ends his life upon it.” [Ahmad]

Huthayfah, may Allah  be pleased with him narrated that the Messenger of Allah , sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) said: “He who says; ‘Laa ilaaha illAllah ’ (i.e., ‘None is worthy of worship except Allah ‘) seeking the pleasure of Allah , and it being his final statement, will enter Paradise; he who fasts sincerely, seeking the pleasure of Allah , and died whilst in this state, will enter Paradise; he who spends in charity, sincerely seeking the pleasure of Allah , and it being the last thing he did before dieing, will enter Paradise.”

Jaabir, may Allah  be pleased with him reported: “I heard the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) saying: “Every slave will be resurrected in the state upon which he died” [Muslim]. Imaam As-Suyooti may Allah  have mercy upon him said: “This narration refers to the state of obedience or disobedience”. Maalik Ibn Deenaar may Allah  have mercy upon him used to say: “If I can afford (physically) not to ever sleep I would not sleep” he was asked about the reason, to which he said: “I fear that the angel of death would come to me whilst I am sleeping and I would like that he comes whilst I am engaged in a righteous deed”.

An example highlighting one of the best ways to die is for a disbeliever to embrace Islaam then immediately die. Anas may Allah  be pleased with him reported: “A young Jewish boy who was in the service of the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) fell ill. The Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) went to visit him. He sat down by his head and said to him:“Embrace Islam.”The little boy looked at his father who was sitting beside him. He said: ‘Obey Abul-Qaasim (i.e., the Messenger of Allah  sallAllah u `alayhi wa sallam ( may Allah  exalt his mention )).’ So he embraced Islam and the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) stepped out saying:“Praise be to Allah  Who has saved him from Hell-fire.” [Al-Bukhaari].

Allah  guided a man from the Philippines to the light of Islaam on Wednesday in the city of Taa’if in the Kingdom of Saudi Arabia, and he was taught some of the merits of Islaam and on Thursday he started reciting some chapters of the Qur’aan and on Friday morning he passed away, after only two days of him becoming a Muslim.

Uttering the testimonies of faith prior to death is a good deed and another example for one’s good end. Mu’aath ibn Jabal, may Allah  be pleased with him narrated that the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) said: “He whose final words are: ‘Laa Ilaaha IllAllah ’ (i.e., ‘None is worthy of worship except Allah ‘) will enter Paradise.”[Al-Haakim].

‘Abdullaah Ibn ‘Amr Ibn Al-‘Aas, may Allah  be pleased with him reported that when his father may Allah  be pleased with him was on his death bed he said: “O Allah ! You commanded me with many commands and I fell short in many of them. O Allah ! You forbade me from many matters, but I transgressed. O Allah ! None has the right to be worshipped but You” then he continued repeating this until he died may Allah  be pleased with him.

Many of the Salaf may Allah  have mercy upon them died whilst praying, which is another example for a good way to end life. ‘Abdullaah Ibn Abi As-Sarh may Allah  be pleased with him supplicated one night after having performed Qiyaam saying: “O Allah ! Make my last deed in this life the performance of Fajr prayer” Then he performed ablution and prayed Fajr and died whilst concluding his prayer.

Abu Tha’labah may Allah  be pleased with him used to say: “I hope that Allah  will not make me suffer upon death like I see some people do” Then he started performing Qiyaam and died whilst in the position of prostration. That night his daughter saw in her dream that her father died, so she woke up terrified and went to her mother asking about her father, so she told her that he was praying Qiyaam. They went to check on him and found him in the position of prostration and when they moved him he fell to his side.

A young man prayed the Fajr prayer with the congregation and sat in the mosque reciting the Qur’aan and waiting for the sun to rise so that he may pray two Rak’ahs and he did not know that it was the last hour of his life, and died whilst in that state.

A fifty five year old lady was admitted into ER (the emergency room) as a result of getting a heart attack which made her heart stop beating completely. When the physicians were trying to make a heart massage with special equipment a very astonishing thing happened, which doctors had never seen before that day … the woman suddenly opened her eyes and spoke calmly saying a few words … she did not complain of any pain … she did not scream asking for their assistance … she did not ask for her husband or children … she simply uttered the two testimonies of faith … then the heart stopped again. She repeated this three times … then she died … and her face illuminated. When her husband was asked about the type of woman she was, he said: “I married her more than thirty five years ago, and since then I have never seen her abandon the Witr prayer (i.e. the odd-numbered Rak’ahs after the optional night prayer) unless she was sick or during her monthly period”.

Dying whilst fasting is yet another example exemplifying a good end, like in the case of Asmaa’ Bint Abu Bakr may Allah  be pleased with her and her son ‘Urwah, may Allah  be pleased with him.

Some people die whilst in the state of Ihraam which entitles the person to a great reward, as in the narration about the Companion who died as a result of his animal kicking him whilst in the state of Ihraam (for either Hajj or ‘Umrah), he sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) said: “Wash him with water and lote-tree (leaves), shroud him in his own garments and do not cover his head, because he will be resurrected on the Day of Resurrection uttering the Talbiyah.”.

There are some people who die whilst reciting the Qur’aan, like in the case of ‘Uthmaan Ibn ‘Affaan¸ may Allah  be pleased with him who was known to be a person who continuously recited the Qur’aan day and night. He may Allah  be pleased with him was martyred whilst reciting the Qur’aan in his house. Once Ibn ‘Abbaas, may Allah  be pleased with him recited the saying of Allah  which means: “Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]?”[Quran 39: 9] then he said: “I swear by Allah ! This applies to ‘Uthmaan Ibn ‘Affaan”.

One of the best examples indicating a good end is being martyred. Al-Miqdaam Ibn Ma’di Karib, may Allah  be pleased with him narrated that the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) said: “A martyr has six bounties: He will be forgiven with the first drop of his blood that is spilt; He will see his place in Paradise (at the time of death); He will be saved from the ‘Great Horror’ (on the Day of Judgment): A Crown of Dignity will be placed on his head, which contains many corundum, each one being more precious than this life and all that it contains; He will have seventy two Women of Paradise; And, he will be allowed to intercede for seventy of his family members (who would have otherwise gone to hell).”[At-Tirmithi].

Shaddaad Ibn Al-Haad, may Allah  be pleased with him narrated: “A Bedouin came to the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) accepted Islaam and said: ‘I wish to migrate (to Madeenah)’. So the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) asked some of his companions to take care of him. Then after a battle, the Muslims had gained some booty so the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) divided it and gave the Bedouin’s share to some of his companions to look after, as the Bedouin was still at the rearguard. When the Bedouin returned, they gave him his share, so he asked them: ‘What is this?’ they replied: ‘It is your share from the booty which the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) gave us to hold on to for you.’ So the Bedouin took the booty and went to the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) and asked: ‘What is this?’ The Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) replied: “Your share of the booty.”The Bedouin said: ‘This is not why I believe in you and follow you; rather, I follow you so that I can get shot by an arrow right here, (and then he pointed to his throat) then die and enter Paradise.’ The Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) said: “If you are sincere then Allah  will grant you your wish.”After a short while, fighting resumed and the Bedouin’s body was brought to the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) with an arrow in his throat at exactly the spot where he had pointed to the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ). Thereupon The Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) said: “He was sincere so Allah  granted him his wish.”Then using his own garment, the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) shrouded the Bedouin, prayed the funeral prayer over him and was heard by his companions to say during the prayer: “O Allah ! This is Your slave who migrated for Your sake and was killed as a martyr – and I testify to this”.Which testimony could ever be more honorable, sincere and truthful than this great one given by the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention )?

A truck driver by the name of Abu Dujaanah, was known in his town to be an evil person who consumed intoxicants. One day, he got in a deadly car accident, but Allah  rescued him from death. Allah  decreed that two righteous young men see the accident and rush to him whilst he was unconscious and took him with them and when he woke up they told him to perform Ghusl (ritual bath) which he did, then they instructed him to pray, and after he prayed they said to him: “Allah  Has rescued you from death and had you died upon the state you were in, it would have been the worse way to die and be resurrected. You should repent to Allah  and shun all sins” their words affected him deeply, and he shunned his evil company with whom he used to hang around, and started practicing. A few months later, he traveled to Bosnia for Jihaad, and Allah  granted him martyrdom there. His body remained with the enemies thrown in an open field for two and a half months after he was killed, and then a swap of dead bodies happened between the Mujaahideen and the Serbs, and when the brothers opened the plastic bag in which he was kept for this long period, they saw his face smiling and an extremely pleasant scent emanating from his body.

These were but some examples of how a good end may be, and we ask Allah  to bless us and grant us a good way to end our lives.

Now days we as Muslims have to spread the voice to learn quran online and so we could gain the true knowledge and the quran teaching that is give to us by our beloved prophet Muhammad peace be upon him and do quran reading. Do we as Muslim ask our self that why we are at the peak of destruction? The answer will be simple that we have left our roots the holy quran we should guide promote Islam from in our homes first and let learn our kids quran and encourage them in doing quran memorization this should be our first goal for it we can do different stuff like let then participate in different online quran recitation competition to let them read quran from different online quran reciters and along with it we elders should learn quran also and improve our knowledge of quran and Islam and learn holy quran tafseer because to understand and learn quran Arabic and for this now a days there are many online quran tutor available who teach tajweed quran and its translation and tafseer so let us join our hands to be the voice of Islam and let improve the image of it as well and full fill our duty

The crucial role of the heart

The crucial role of the heart

Prophet Muhammad (PBUH) informed us in a very famous narration, commonly quoted with reference to lawful and unlawful, about the important role of the heart. He ( PBUH ) said: “Both lawful and unlawful matters are evident but in between them there are doubtful (suspicious) things and many people have no knowledge about them. So whoever saves himself from these suspicious matters (by staying away from them) saves his religion and his honor. And whoever indulges in these suspicious matters (will eventually) indulge in what is forbidden. This is like (the example of) a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it. (O people!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) matters. Beware! There is a piece of flesh in the body, if it is reformed, the whole body becomes good, but if it gets spoilt the whole body gets spoilt; indeed it is the heart.” [Al-Bukhaari]

He ( PBUH ) said that after explaining that the lawful matters are clear and that the forbidden ones are clear and that between them are obscure areas, not known to many people. However, what protects a person from the forbidden matters and ensures that he remains in the lawful ones is knowledge; but beyond knowledge, it is the state of the heart. If the heart is good, then it makes use of the knowledge and it avoids what is prohibited. If the heart is corrupted, then the knowledge is of no benefit to it and it will indulge in what is prohibited.

The Prophet ( PBUH ) during the last (and only) pilgrimage, informed his Companions may Allah be pleased with them and it was an instruction to the entire Muslim nation to come, that people are not favored based on their race or color, but rather based on piety and on how much they are Allah fearful. After that, he ( PBUH ) clarified that the place of piety is in one’s heart.”

In these statements and other similar statements, we find stress being placed on the heart – that the heart is the part of the body, which Allah has favored over all other parts. It is the place of faith, and had there been in the body another part that was nearer to Allah, piety would have been placed there, because faith is the most valuable thing that a human possesses. It (faith) is the determination ultimately of those who have belief in Allah – those who have accepted the message and who have chosen Paradise over Hell. It is the distinction of those who have belief and those who have disbelief.

The value of faith is greater than the value of all the things of this world. This is why Prophet Muhammad ( PBUH ) said that for Allah to guide by your hands a single person to Islam is worth more than anything in this world. For you to help someone to find faith is worth more than any of the things in this world. [Al-Bukhaari]

The heart is the place in which the correctness of deeds is judged. The Prophet ( PBUH ) said: “Deeds are judged according to the intention.” The place of the intention is not on the lips. It is in the heart.

‘Umar Ibn Al-Khattaab may Allah be pleased with him narrated that the Messenger of Allah ( PBUH ) said: “The reward of deeds depends upon the intention and every person will get the reward according to what he has intended…” [Al-Bukhaari]

Our deeds – what we do externally – are judged ultimately by the states of our hearts. Good deeds are in reference to those that we perceive to be a part and parcel of righteousness. Allah will inspect the hearts to determine whether they are truly acts of righteousness.

The Prophet ( PBUH ) informed us that the first three people who would be cast into the Hell Fire are those who were involved in what everybody considers great acts of righteousness. They are the scholar who taught knowledge; the wealthy person who gave from his wealth in charity and the martyr who gave his life fighting in the path of Allah.

The Prophet ( PBUH ) in an authentic narration, said that some people from among these types of people would be among the first groups of people thrown into Hell because the scholar, when he taught the knowledge that Allah gave him, did not do so for the sake of Allah. He taught so that people would praise him, saying what a great scholar he was and how knowledgeable he was. Allah will Say to him: “You received your praise, what you sought in that world. But there will be nothing for you in the Next.” So he will be drawn off on his face and thrown into Hell.

Similarly, the benefactor, who was generous with his wealth. He gave and people praised his generosity, but Allah will Say: “You did it for the praise and you were praised. You did it for people to appreciate you.” So that individual will be drawn off on his face and thrown into Hell. [Muslim]

The martyr – the one whom we all assumed had died in the Path of Allah. We would think that his place in Paradise is guaranteed. But Allah will Say: “You fought so people would say, ‘How brave this one is! How strong and courageous he was!'” People said it; they praised you, so he will be drawn off on his face and thrown into Hell.’

All is telling us that ultimately, even the highest of deeds can be of no avail if the hearts are sick; if the hearts are corrupt. So the place of the heart should, in our minds, occupy great attention. We have to spend much of our time observing, being aware of the state of our heart.

So there is no other faculty in the human body and existence that a believer should be more concerned about. We have to make sure that this faculty is functioning as Allah wishes it to function. We should be greatly concerned about it. The Prophet ( PBUH ) often used to supplicate, beginning with: “I seek refuge in You, O Allah, from knowledge that does not benefit, and from a heart which does not fear.” [At-Tirmithi, Abu Daawood, An-Nasaa’i and Ibn Maajah].

Now days we as Muslims have to spread the voice to learn quran online and so we could gain the true knowledge and the quran teaching that is give to us by our beloved prophet Muhammad peace be upon him and do quran reading. Do we as Muslim ask our self that why we are at the peak of destruction? The answer will be simple that we have left our roots the holy quran we should guide promote Islam from in our homes first and let learn our kids quran and encourage them in doing quran memorization this should be our first goal for it we can do different stuff like let then participate in different online quran recitation competition to let them read quran from different online quran reciters and along with it we elders should learn quran also and improve our knowledge of quran and Islam and learn holy quran tafseer because to understand and learn quran Arabic and for this now a days there are many online quran tutor available who teach tajweed quran and its translation and tafseer so let us join our hands to be the voice of Islam and let improve the image of it as well and full fill our duty

The channels of Zakaah

The channels of Zakaah

Allah  Almighty classifies the eligible recipients of Zakaah under eight categories. He, Almighty Says (what means): “Zakaah expenditures are only for the poor and for the needy and for those employed to collect [Zakaah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah  and for the [stranded] traveler – an obligation [imposed] by Allah . And Allah  is Knowing and Wise.” [Quran 9: 60]

The following is the list of the eight categories of eligible people with a brief definition of each one:

1. The Poor:

The poor is a person who does not have sufficient wealth to fulfill his needs and the needs of his dependents, such as food, drink, clothing and housing. He may be considered poor (according to his situation) even though he may possess the minimum amount required for payment of Zakaah (i.e. Nisaab).

2. The Needy:

The needy (Miskeen) may be someone whose level of poverty is more than the poor or less than him. However, their ruling is the same in all matters. These poor and needy can have decent houses and clothes and yet be considered poor and needy if they do not possess their basic essential needs. The Messenger of Allah  sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) defined the Miskeen in some narrations as: “The Miskeen is not the one who goes around among the people (begging) maybe receiving a morsel or two, and a date or two. Rather, the Miskeen is the one who does not have enough wealth to suffice him, however he does not let others know about it in order to be given charity and he does not stand and beg people.” [Al-Bukhaari]

3. The Zakaah employees (or those who are involved with its work):

Those are the Muslims who are employed to collect Zakaah, either through persuasion or force – from those who are not willing to give it. They are given their salaries from the Zakaah collection.

4. Reconciliation of hearts (Al-Mu’allafati Quloobuhom):

They are those new Muslims whose faith is weak and may sometimes have a strong influence among their people. Thus, they are given from Zakaah in order to appease their hearts, strengthen their faith and make them attach wholeheartedly to Islam. This in hopes that comprehensive benefit may be gained from them or their evil be restrained.

Zakaah may also be given to non-Muslims in hopes that they may accept Islam or that their people may become Muslims. Thus, such people are given from Zakaah in order to encourage them to accept Islam and endear it to them.

5. The slaves:

The intent of this category is that the Muslim who is a slave be purchased from Zakaah (funds) and freed (solely for the sake of pleasing Allah ). It also applies to the Muslim who is an indentured servant (i.e. he has a contract with his owner to be freed upon paying a sum of money). Such a person may be given from Zakaah that which will help him fulfill the contract and thus become a freeman after that.

6. The indebted:

He is a person who owes a debt that he did not acquire through disobedience to Allah  and His Messenger, sallallaaahu alayhi wa sallam, and it has become impossible for him to pay it off. Such a person is given the amount which will allow him to pay off his debt from Zakaah. This is due to the statement of the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ): “Begging is not permissible, except for three: For the person who is extremely poor, or the person who has severe debt, or the person who owes a (debt of) blood (money).” [At-Tirmithi and Abu Daawood] If one decides to pay Zakaah due on him in the form of repaying debts for someone, he should inform him. Otherwise, it will not be considered as Zakaah. Rather will count as charity, and he would still have to pay out the Zakaah due on him.

7. In the way of Allah :

This is paid for Jihaad (fighting) in order to elevate the Word of Allah , the Most High, or anything that assists in it in any form. Hence, the one who goes out to fight in the way of Allah  is given (from Zakaah), even if he is wealthy. According to the opinion of Imaam Ahmad may Allah  have mercy upon him this also applies to assisting a person who is too poor to perform Hajj.

8. The wayfarer:

He is the traveler who spent all his money outside his hometown or city during his travel. Therefore, he is given from Zakaah that which will fulfill his needs as a stranger, even if he is a wealthy man in his homeland. This is due to the poverty he is experiencing in his journey and being cut off from his resources. This is the case when there is no one who can give him a loan that will be of assistance to him in fulfilling his needs. If there is someone who can give him a loan, then he is obligated to take the loan and he is not given Zakaah as long as he is considered a wealthy man in his own land (this is according to the Maaliki school of jurisprudence). This only applies if his travel is for a permissible cause (i.e. did not travel to commit a sin).

General guidelines:

1. If a Muslim pays Zakaah of his wealth to any one of the eight categories of (eligible) recipients, then that is sufficient. However, he should give precedence to those recipients who are most important and have a greater need.

2. Zakaah is not paid to those whom it is obligatory upon the Muslim to spend on, like the parents, the children, and the wife, because it is obligatory upon him to spend on them whenever they are in need.

3. Zakaah is not acceptable except with its intention. If a person pays it without having the intention of paying the obligatory Zakaah, it will not be considered Zakaah. This is due to the Prophet sallAllah u `alayhi wa sallam ( may Allah  exalt his mention ) informing us that deeds are judged by their intentions, and that every person will get what he intended. [Al-Bukhaari]

Therefore, the one who pays it must do so with the intention of paying his due Zakaah that is obligatory upon him to pay. He should also make his intention to pay it solely for the sake of Allah , as sincere intention is a condition for the acceptance of every act or worship.

Now days we as Muslims have to spread the voice to learn quran online and so we could gain the true knowledge and the quran teaching that is give to us by our beloved prophet Muhammad peace be upon him and do quran reading. Do we as Muslim ask our self that why we are at the peak of destruction? The answer will be simple that we have left our roots the holy quran we should guide promote Islam from in our homes first and let learn our kids quran and encourage them in doing quran memorization this should be our first goal for it we can do different stuff like let then participate in different online quran recitation competition to let them read quran from different online quran reciters and along with it we elders should learn quran also and improve our knowledge of quran and Islam and learn holy quran tafseer because to understand and learn quran Arabic and for this now a days there are many online quran tutor available who teach tajweed quran and its translation and tafseer so let us join our hands to be the voice of Islam and let improve the image of it as well and full fill our duty

Why do we delay repentance?

Why do we delay repentance?

Repentance is ultimately the goal that we all seek. All sane people are conscious of their numerous sins, and those who believe in Allah and His Messenger (PBUH) recognize that they will be held accountable for their sins, and therefore desire to be free of the evil consequences of their misdeeds. Islam offers man the ideal way by which he may be released from the burden of his sins.

The word Tawbah (repentance) in Arabic literally means ‘to return’. In an Islamic context, it refers to the act of leaving what Allah has prohibited and returning to what He, Almighty, has commanded.

The subject of repentance is one that concerns all people who believe in Allah, and is vital for the Muslims to understand because our salvation in the Hereafter depends on our repentance to Allah, as Allah commands (what means): “…And turn to Allah in repentance, all of you, that you might succeed.” [Quran 24:31]

Allah also Says (what means): “…Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.” [Quran 2:222]

One may have a real intention to repent, but there may be some obstacles to the path of repentance. If this is the case, then he needs to act without hesitation and remove those obstacles to clear the way to a happy soul.

The postponement of repentance may be the result of either a deliberate desire to prolong the illicit pleasure derived from the sin, or doubt on the part of an ignorant sinner whether or not Allah would accept his repentance.

However, we have to be certain that Allah will guide us to success and safeguard us against our malice. We also must be confident that Allah forgives our sins and that He, and only He, can judge us. It is only His Judgement that is worthy of our worry and anxiety. So we should fear Him only because sincere repentance removes all sins and disobedience.

The door of repentance is always open, until…

The door to repentance is always open and will not be closed in the face of any repentant person, regardless of his sins. Expect this gate to have two locks: death and the approach of the Day of Judgement. The first was mentioned in the Hadeeth: “Allah accepts a slave’s repentance unless his death approaches.” [At-Tirmithi]

The other was mentioned in the Hadeeth: “Whosoever turns to Allah in repentance before the sun rises in the West, Allah will forgive him.” [Ahmad]

Allah Says in the Quran what means: “But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says: ‘Indeed, I have repented now,’ or of those who die while they are disbelievers…” [Quran 4:18]

O heedless soul! Hasten to repent before the knock of death sounds and the time of repentance runs out. Do not get caught dying in a state of disobedience to your Most Merciful Lord. Satan gives you long hope and empty promises; he delays your repentance until your heart becomes as callous as a rock by being adamant in sin and disobedience, and you would therefore meet your Lord in a wretched state. If the door of repentance is closed to you, it will never open to you again.

What keeps us from repenting?

1. Taking sins lightly:

The problem with many of us today is that we do not fear Allah, which means that we do not think seriously about disobeying Him and therefore fall into sin, without giving any real thought to it. Hence, we should think about the statement which Ibn Mas’ood may Allah be pleased with him made: “A believer sees his sins as if he were sitting under a mountain which he is afraid may collapse on him, whereas the wicked person considers his sins as flies passing over his nose which he just drives away like this (and he waved his hand across his face to illustrate this).” [Al-Bukhaari]

The Prophet (PBUH) said: “Take caution against minor sins, because such sins are like a group of people who temporarily settled in the middle of a valley. Then, they decided to make a fire, so each one of them brought a stick until they were able to make it, so they baked their bread. Thus, minor sins (when they accumulate) may destroy the one who commits them.” [Ahmad]

2. “What is the point? I will only end up doing it again”

Such an approach is the result of a misunderstanding. Indeed, one of the conditions of repentance is having a real intention not to return to the same sin. This, however, does not mean that Satan will never tempt you to commit the same sin again. Thus, if you have failed yourself, and you returned to the same sin, it does not mean that your first repentance was a lie. You should hasten to make additional repentance, with a real intention not to return to this sin, keeping in mind that Allah’s mercy extends over everything.

3. “Allah is forgiving, so let me sin”

When reminded of repentance and the hideousness of disobedience, some people would respond that Allah is Oft-Forgiving, Most Merciful. An atheist once said in sarcasm: “You should commit as many sins as you can because you are heading towards the Lord who is Most-Generous.” There is no doubt that such a view is complete ignorance of the religion of Allah, because Allah’s mercy is close to the righteous and not to the wrongdoers.

4. “I am destined to be a sinner”

Some people may choose to blame Al-Qadr (fate) for their sins. For example, if you ask any of them, “Why do you not perform the Prayers? Why do you not fast? Why do you drink or smoke? Why do you not repent from your disobedience?” They would respond by saying: “This is Allah’s Qadr” or: “I am doomed to do this.” This is definitely a grave misconception and an evasion of the truth. Believing in Al-Qadr does not mean that one is destined to commit sins. It is true that Allah has written all human beings’ deeds, good or bad, and only He knows the unseen, but the believer is not forced to perform a good deed, nor is he forced to commit any disobedience. Instead, he has been granted the ability to reflect, reason and then make a decision freely. Al-Qadr is only responsible for the calamities and blessings that an individual may confront because he can do nothing about them. For example, if a couple were to marry and have three children, then this is their Qadr. It is impermissible to fault Al-Qadr for our sins and disobedience because doing so is akin to being in confrontation and showing dissatisfaction with Allah.

Repentance wipes out all sins, major and minor:

Being confused, some people may think that repentance is only required for major sins. It should be noted that repentance from all sins is obligatory.

Even the Prophet (PBUH) who was sinless, asked Allah to forgive him on a daily basis. The Prophet (PBUH) is reported to have said: “O people! Make repentance to Allah. I swear by Allah that I make repentance to Him more than seventy times every day.” [Al-Bukhaari]

Therefore, we all need to fear Allah, ask His forgiveness and be aware that there is no sin that is minor with persistence, and no major sin with seeking Allah’s forgiveness (i.e. if the minor sin is repeated many times it becomes a major one.) Thus, sincere repentance wipes out all committed sins.

Never despair!

Someone might say: “I want to repent but my sins are too many.” But Allah Says what means: “Say: ‘O my slaves who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” [Quran 39:53]

Therefore, we should never lose hope or stop asking for Allah’s forgiveness. Its importance is shown to us in the Hadeeth in which the Prophet (PBUH) said: “O people! Turn to Allah in repentance and seek His forgiveness, for I make repentance to Him a hundred times every day.” [Muslim]

Repentance is such a great act of worship that doing it can erase all our sins altogether, as the Prophet (PBUH) said: “One who repents from sin is like one without sin.” [Ibn Maajah]

Now days we as Muslims have to spread the voice to learn quran online and so we could gain the true knowledge and the quran teaching that is give to us by our beloved prophet Muhammad peace be upon him and do quran reading. Do we as Muslim ask our self that why we are at the peak of destruction? The answer will be simple that we have left our roots the holy quran we should guide promote Islam from in our homes first and let learn our kids quran and encourage them in doing quran memorization this should be our first goal for it we can do different stuff like let then participate in different online quran recitation competition to let them read quran from different online quran reciters and along with it we elders should learn quran also and improve our knowledge of quran and Islam and learn holy quran tafseer because to understand and learn quran Arabic and for this now a days there are many online quran tutor available who teach tajweed quran and its translation and tafseer so let us join our hands to be the voice of Islam and let improve the image of it as well and full fill our duty

Rulings of Zakaat al-Fitr– II

Rulings of Zakaat al-Fitr– II

When is the   Payment due?

Imaams Ash-Shaafi’ee and Ahmad may Allaah have mercy upon them state that the Zakaatul-Fitr payment becomes obligatory after sunset on ‘Eed’s eve, or the last day of fasting, because this is the end of Ramadhaan. Abu Haneefah may Allaah have mercy upon him (and also Ash-Shaafi’ee in an earlier opinion of his) held that the sum of Zakaatul-Fitr becomes obligatory at the dawn of ‘Eed day because it is reported that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) commanded his Companions may Allaah be pleased with them to pay Zakaatul-Fitr before going out to perform the prayer of ‘Eed [Al-Bukhaari and Muslim]. (Therefore, if one has a newborn before the dawn of ‘Eed, or one dies after the sunset of the final day of fasting, his or her Zakaatul-Fitr must be paid, according to Abu Haneefah may Allaah have mercy upon him).

Also, according to Abu Haneefah may Allaah have mercy upon him it is possible to pay Zakaatul-Fitr in Ramadhaan in advance of Zakaatul-Fitr, or even just prior to the commencement of Ramadhaan. Ash-Shaafi’ee may Allaah have mercy upon him however, holds that Zakaatul-Fitr can be given on the first day of fasting Ramadhaan. Imaams Maalik and Ahmad may Allaah have mercy upon them state that its payment becomes obligatory after the sunset of the last day of Ramadhaan, but can be paid one or two days earlier.

Where should Zakaatul-Fitr be paid?

In general, the best place for the collection and distribution of one’s Zakaah and charity—and this includes Zakaatul-Fitr—is one’s locality or community, be it in one’s city, state, or country. This is strongly implied in the statement of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) in sending the famed Companion Mu’aath Ibn Jabal may Allaah be pleased with him to teach the people of Yemen. He said to him, “Inform them that Allaah has made the paying of Zakaah obligatory on them. Take it from their rich and give it to their poor.”

There are provisions for transferring Zakaah resources to other communities among Muslims; however, special guidelines for doing so have been established by Muslim scholars in accordance with Islamic legislation, to which the institutions responsible for the collection and distribution of Zakaah among Muslims are to adhere.

Zakaatul-Fitr A Favorable Sign for Our Community

The reemergence of Muslim concern for the paying and collection of all Zakaah resources and charities—especially Zakaatul-Fitr —is an auspicious sign, indeed, for the Muslim community. Zakaah has increasingly taken a central place in contemporary Muslim discourse, as its dynamic (almost miraculous) possibilities are again being realized by Muslims. At least seven conferences on this topic have taken place in Kuwait (and others in Pakistan, Jordan, Saudi Arabia, and Egypt) in recent decades. Their focuses have been diverse. A good summary of their scholarly recommendations concerning Zakaatul-Fitr, however, is represented in the Sixth International Conference on Contemporary Zakaah Issues held in Kuwait in 1997. They are summed up herein to augment this look at one of the most blessed and pleasing expressions of our worship, to which Allaah alone has guided us. And all goodness and truth is from Him alone.

Summary of the Recommendations of the Sixth International Conference on Contemporary Zakaah Issues (Kuwait, 1997)

1. Zakaatul-Fitr is obligatory upon every Muslim who has the food or provision to sustain himself, and those whom he is obligated to support, on the eve and the day of ‘Eed, provided that this exceeds his basic needs.

2. A man is obliged to pay Zakaatul-Fitr for his wife and minor children who have no money of their own. In the case of one who has independent children, one is not obliged for their payment.

3. What is obligatory is the giving of a Saa’ (four handfuls) of dates, barley, raisins, or other such grain, equal to approximately 2.25 kilograms of wheat. Originally, the giving of Zakaatul-Fitr was limited to the kinds of food that had been stated in the relevant statement of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). However, jurists have established (through proper methods) that it may be given out of other commonly consumed foods, such as rice, meat, milk and so forth, but should be valued in accordance with the items specified by the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). Moreover, it is permissible to give Zakaatul-Fitr in currency by paying the equivalent value of what is obligated. Those Muslim Institutions entrusted with its collection and distributions are required to assess the value of the originally specified items in their areas, and to disseminate that information in their communities, accordingly.

4. Zakaatul-Fitr must be given before the prayer of ‘Eed. It is forbidden to delay it until after the ‘Eed day. If one, for any reason, is prevented from giving it at that particular time, one must pay it after that time passes. If there is a need, Zakaatul-Fitr may be given at any time from the beginning of the month of Ramadhaan that is, its first day—until the end of the specified time [of ‘Eed day].

5. It is permissible for one to delegate another to give Zakaatul-Fitr on one’s behalf.

6. It is permissible for the institutions that collect Zakaatul-Fitr to exchange it from goods to currency, and vice versa, based on the general interest of the community.

7. It is permissible, in special cases, to transfer Zakaatul-Fitr collections from the people or locality in which it was collected to nearby communities in more need. And it is equally permissible to spend Zakaatul-Fitr in another community, if the giving community has no one in need of it.

8. One must have a clear intention before giving one’s Zakaatul-Fitr. If one delegates, or gives permission, to another to give Zakaatul-Fitr on his behalf, it is considered an explicit intention.

9. If the community decides, after due process of consultation among its leadership and scholars, to delay the spending of what it has collected from Zakaatul-Fitr payments until after the day of ‘Eed, then this may be done, provided that it serves a clear benefit for the community.

10. The Zakaatul-Fitr payment should be dedicated to the poor and the needy. In some cases, however, it can be given to eligible recipients of Zakaat of wealth; namely those stated by Allaah in the following verse (which means): “for the poor and the needy, and for those who work [to administer it], and for those whose hearts are to be reconciled, and for freeing captives (or slaves), and for those in debt, and for the cause of Allaah, and for the wayfarer…” [Quran 9:60]

Now days we as Muslims have to spread the voice to learn quran online and so we could gain the true knowledge and the quran teaching that is give to us by our beloved prophet Muhammad peace be upon him and do quran reading. Do we as Muslim ask our self that why we are at the peak of destruction? The answer will be simple that we have left our roots the holy quran we should guide promote Islam from in our homes first and let learn our kids quran and encourage them in doing quran memorization this should be our first goal for it we can do different stuff like let then participate in different online quran recitation competition to let them read quran from different online quran reciters and along with it we elders should learn quran also and improve our knowledge of quran and Islam and learn holy quran tafseer because to understand and learn quran Arabic and for this now a days there are many online quran tutor available who teach tajweed quran and its translation and tafseer so let us join our hands to be the voice of Islam and let improve the image of it as well and full fill our duty

Rulings of Zakaat al-Fitr– I

Rulings of Zakaat al-Fitr– I

The scope of worship in Islam is universal, in the literal sense. For the Quran tells us that each and every constituent of creation near or far, seen or unseen, animate or inanimate­­­­ – worships The True and Only God. “Indeed, every being in the heavens and the earth but comes to the All-Merciful as a worshipper.” [Quran; 19: 93] It is only human beings, then, that are called upon to voluntarily join in the wonderful symphony of worshipful creation.

Islam’s five pillars are the cornerstones upon which we build such an outstanding and worshipful life. But no such establishment of a dignified life of faith on earth, either personally or socially, can take place without one essential pillar that represents the intersection of our professed convictions and our practical lives. Zakaah is that pillar, for it is the primary instrument that Allah has placed at our disposal to spiritually and socially uplift every Muslim and the entirety of our community and thereby to assert a benevolent hand for the commonweal of humanity. Among Zakaah’s most blessed manifestations – and certainly its most widespread – is the obligatory annual giving of the Zakaatul-Fitr charity, before the solemnizing of Ramadhaan by ‘Eed prayer.
The Overarching Meaning of Zakaah

The Arabic word ‘Zakaah’ means ‘purity,’ ‘cleansing,’ ‘wholesomeness,’ and ‘integrity’ (in both their physical and moral senses). It means, also, ‘growth’ or ‘increase.’ Understanding these linguistic meanings helps our proper appreciation of what Zakaah is as a financial or fiduciary rite mandated by Allah. For, indeed, each of these senses finds its native expression in Zakaah’s correct function in our lives and in our local communities and societies. It is known also by the term Sadaqatul-Fitr, or the Sincere, or Righteous Charity of Fast Breaking, because it testifies to one’s sincerity to Allah and his or her righteousness in seeking to comply with Allah’s legislation, or Sanctioned Laws and legislations.

Zakaah’s primary goal is not that of simple “charity.” Allah has instituted other mechanisms for this purpose. Rather, Zakaah is much farther seeing and reaching. Its objective is to secure the psycho-spiritual well-being of every single Muslim as an individual servant of Allah, and to safeguard the socio-moral welfare of the entire Muslim nation.

The reason that the objectives of Zakaah are so profound and sweeping is that its principle is so universally sound and materially decisive. Zakaah is the incumbent giving of wealth, in all its material manifestations, from all those who have it (and this is its comprehensive aspect) to all those whose need gives them a right to a minimally dignifying sum from it—and this is its deeper significance. For it means that Allah has chosen to invest the wealth of some of us, for lawful increase, with others among us as a trust that must be conveyed to its rightful beneficiaries, if our own holdings are to remain pure and our societies are to have integrity.

What is, indeed, so profound about this is that it underscores to humanity that all of its wealth, in fact, is disbursed to it on loan from Allah, who, as the Creator, is the sole Owner of life and all that the living possess. Allah has revealed this pillar of faith to every believing community in history. But He has expanded it into an inclusive, highly systematized institution enjoined upon all who would follow Islam.
The Sum of Zakaat al-Fitr

Originally, the stated amount of Zakaatul-Fitr was a Saa’ of dates, or barley, or wheat. A Saa’ was a “goblet,” or drinking utensil, at the time of the Prophet sallAllahu `alayhi wa sallam (may Allah exalt his mention). There have been periodic inquiries by Muslim scholars (like the well-known investigation by Abu Yoosuf, the great Hanafi scholar) to determine updated weight-and-measure equivalents to that of the of Saa’ at the time of the Prophet sallAllahu `alayhi wa sallam ( may Allah exalt his mention ). There is some minimal discrepancy, or difference, in determining this weight based upon the conversion of quantities of varying items (dates and wheat, for example) into a unified measure. Thus a Saa’ is now estimated to be equal to anywhere from 2.176 to 2.25 kilograms, or just under 5 lbs.

There is, however, an opinion in the Hanafi school of jurisprudence with regard to determining the correct amount of Zakaatul-Fitr that specifies a half a Saa’ of harvested wheat grain or its flour, but one full Saa’ for items such as barley, dates, and raisins. However, this was based on the availability, or scarcity, of these items at the time this opinion emerged. Hence, the price of the staple items by which Zakaatul-Fitr is determined must be reconsidered in contemporary circumstances to the advantage of the Zakaat-Fitr recipients.

The classical Maaliki, Shaafi’ee and Hanbali positions on the type of Zakaatul-Fitr offering discusses payment only in terms of weights and measures of provisions, or foodstuffs. It is the Hanafi opinion, however, that holds sway in this matter, which states that Muslims may give the price of Zakaatul-Fitr, originally determined for grains and dates, in contemporary currency equivalents. They argue this position on the basis of a higher good or more practicable benefit, saying that money enables the needy person to buy what he or she deems to be most desirable or necessary on the day of ‘Eed. They point out that a person may, for example, not be in need of a provision of corn, or the like, but rather in want of clothing, or meat, etc.
Who is liable for the Zakaat al-Fitr Payment

As we have noted previously, every Muslim is liable for the payment of Zakatu-Fitr, provided food exists for one, and one’s dependents, for ‘Eed eve and the following day. Knowing now what a Saa’ is, in terms of its contemporary weight equivalents, we can be more exact in defining who is liable to make the Zakaatul-Fitr payment. Every Muslim, whether rich or poor, who possesses (or has stored on his behalf) grains, or similar foodstuffs – or the monetary means of achieving the like of this – sufficient for one’s sustenance, and that of one’s dependents for a full night and day, must give Zakaatul-Fitr.

This sum is due not per household, but per person. The Prophet sallAllahu `alayhi wa sallam ( may Allah exalt his mention ) said: “Give Zakaatul-Fitr on behalf of [all your] dependents” [Al-Bayhaqi], for he indicated that Zakatul-Fitr would purify the wealth of the rich and be the cause of Allah giving more to the poor than what they have given. Thus whoever meets the feeding requirements for his or her family must pay the Zakaatul-Fitr payment for each and every household member.

The Shaafi’ee and the Hanbali schools of jurisprudence state that a Muslim should give the Zakaatul-Fitr payment on behalf of him – or herself and on behalf of every single person under his or her care—including one’s wife; children (even if they are older but still dependent, or ineligible to make the payment according to Zakaatul-Fitr requirements); parents (if they are poor or dependent); and any others who are established dependents of the household (such as foster children, orphans, and the like).

Now days we as Muslims have to spread the voice to learn quran online and so we could gain the true knowledge and the quran teaching that is give to us by our beloved prophet Muhammad peace be upon him and do quran reading. Do we as Muslim ask our self that why we are at the peak of destruction? The answer will be simple that we have left our roots the holy quran we should guide promote Islam from in our homes first and let learn our kids quran and encourage them in doing quran memorization this should be our first goal for it we can do different stuff like let then participate in different online quran recitation competition to let them read quran from different online quran reciters and along with it we elders should learn quran also and improve our knowledge of quran and Islam and learn holy quran tafseer because to understand and learn quran Arabic and for this now a days there are many online quran tutor available who teach tajweed quran and its translation and tafseer so let us join our hands to be the voice of Islam and let improve the image of it as well and full fill our duty

AGGRESSION ON IRAQ AS AN EMOTIONAL EXPERIENCE FOR MUSLIMS

AGGRESSION ON IRAQ AS AN EMOTIONAL EXPERIENCE FOR MUSLIMS

The American attack on Iraq created in me and many other Muslims almost every type of emotion – sadness, anger, hope, faith, and a desire to act frustrated by a feeling of helplessness.

Sadness was felt for those thousands of Iraqi children, women and men who were either killed or crippled for life. Everyone has heard of the example of the twelve-year old boy who lost both his parents and both his arms, but there are hundreds of similarly tragic stories that the media simply did not have time to cover, especially in the USA and Britain where governmental propaganda and other more “important” issues of war took priority.

Anger was felt at the fact that the mightiest and wealthiest country in history first imposed a dictator on a small country, then weakened and impoverished it by sanctions and weakly air raids for more than a decade and then without any valid reason and in disregard of the international law and world public opinion attacked and devastated it. A seemingly quick end to the war, although seen by some as a vindication of Bush-Blair aggression, in reality only proves that Iraq posed no real threat to the USA or Britain and hence that the war was a violation of international law.

There was anger also at the fact that the Anglo-American invaders were quick to secure the oil fields but did nothing to safeguard the museums and libraries containing priceless artefacts and books, hundreds and even thousands of years old.

There was anger because there is promise that Iraq will be democratic, but when the question arises, what if the Iraqis choose to become an Islamic state, many Americans talk of preventing such an eventuality.

There was also anger at Muslims themselves. Why for the past few centuries have we been so inactive and devoid of foresight that while nations around us were moving from strength to strength, we have been moving from weakness to weakness, as a result of which other countries keep attacking us? And why did we allow traitors to become our rulers and kings who would sell Islamic and Muslim interests to maintain their rule and who would often help the Americans and the British — by making their lands, sea ports, and airspaces, and sometimes even money available to them — to attack any Muslim country that will not appease the imperialists?

Finally, there was anger at those Iraqis who seemed to welcome the Anglo-American invaders and waving the foreign flags. It is not blameworthy that Iraqis should feel relief at the fall of a dictatorial regime, but to welcome the invaders is as shameless as to accept dictators, especially invaders from those countries who have been responsible for the death and disease of hundreds of thousands of Iraqi children through sanctions.

Along with feelings of sadness and anger, there was also feeling of hope.

Hope was felt because a vast majority of Iraqis did not welcome Anglo-American invaders any more than they accepted Saddam. Tens of thousands demonstrated saying “No to America, no to Saddam”. They instead wanted Islam. The British and the Americans have used these demonstrations to their advantage by saying that they are a manifestation of the freedom that the Iraqis now have. What they will not say is that there is another infinitely better alternative to bloody, expensive, and illegal wars for promoting democracy in the world: do not support the dictators. But I doubt very much that the Americans and the British will learn this lesson. Indeed, I venture to predict that other Arab dictatorial regimes, far from being next targets for change, are now safer than ever before because the Americans and the British have seen what comes out when you remove a dictator from a Muslim country: dreaded religion of Islam.

Hope was felt also because humanity demonstrated that it has at least as much potential for good as for evil. It not only produced the war mongers in Washington and London, but also protestors for peace and good sense, even in Washington and London. From east to west tens of millions came out to call on the Americans and the British governments to stop their crazy war machines and respect the international law. And as the common people opposed war, so did some of the governments that traditionally go along with whatever the USA says: France, Germany, Russia, and even Canada.

I also felt some hope at the thought that just as centuries ago the Mongols, after devastating Baghdad became Muslims, the time may not be too far when the “modern day Mongols” will also submit to the message of God. The present world order rests on very weak foundations. The United Nations may have a reasonable charter but it cannot improve or enforce it and the mighty nations have just reinforced in a powerful way the principle that might is right. The world needs a strong international order built on justice and rule of law. To this end it needs the message of the Qur`an.

Accompanying hope, I felt feelings of faith arising in my heart. A little sober reflection showed me the power and wisdom of God at work in the recent Iraqi affair. I was God creating a collision between a hard-headed national dictatorship and an equally hard-headed international dictatorship in order to provide means for the destruction of both. The dictatorship of Saddam has of course already fallen. The international Anglo-American global dictatorship has also sowed the seeds of its own fall by acting in defiance of the international law and of the will of almost the whole of humanity. These seeds must come to fruition at the appointed time set by God.

This working of the power of God is visible in another way. Remember the Islamic revolution, about two decades ago? Saddam was prompted by the Americans and their allies among the Arab dictators to attack Iran in order to defeat the revolution or at least to stop it at the Iranian borders. The Arab rulers provided or promised money and the Americans helped him acquire weapons including chemical weapons – yes the same weapons of mass destruction that seemingly lie behind the latest aggression against Iraq. War did not go well for Iraq until the use of chemical weapons that Saddam acquired with American knowledge and help. After the death and maiming of millions of people Iranian advance was halted and Saddam was saved. But now by the hands of the same Americans and Arab rulers for whom Saddam once fought against Islam God has brought him down and the Islamic revolution may have finally crossed the borders where it was once meant to be stopped. Such is the amazing working of the power and wisdom of God.

Another emotion experienced by Muslims is desire to do something. This emotion was, however, frustrated by a feeling of helplessness. Our rulers, who derive their strength from outside, have not left the people with avenues for any actions aimed at defending our lands, culture and religion and as a result desire to act does not get channelled in meaningful directions. But it is of paramount importance that we overcome this feeling of helplessness and create our own avenues of constructive action. Such action should be of two types: 1) action that makes Islam and Muslims stronger, e.g. helping those Muslims who need help, pursuing knowledge and research in all fields etc; 2) action to oppose the Anglo-American hegemony through peaceful political means.

This second type of action is required even if the Americans and the British fulfill their promise of creating a democratic Iraq. Hegemony is wrong in itself even if once in a while it does some good. Indeed, even the greatest evil can have some very good consequences. For example, for the West the worst example of evil is probably Hitler. But Hitler’s actions expedited the development of science and freedom for Asian and African countries from colonial powers.

It should also be remembered that if the Americans will move to real freedom for the Iraqi people, it would be only because the war was fiercely opposed by the rest of us and because they are still under a close scrutiny by the world , so that they have a real need to justify their actions before the international community. This opposition and scrutiny should continue with undiminished vigor if some good results of an evil aggression are to be ensured.

The Messenger of Allah, peace and blessings be upon him, said, “Knowledge is only through study.” While some knowledge can be gained from reading quran online or casually listening to lectures, and listen quran through the best means to gain knowledge is through finding a qualified teacher and then setting up a systematic program to read quran online. Picking up a book or reading an article and trying to figure things out on our own is no substitute for learning from someone who has a direct link to our living tradition find more Islamic articles and quranic knowledge through quran blog and plz do spread the true knowledge as much as you and Allah knows best. quran reciter

Statistics About Domestic Abuse

Statistics About Domestic Abuse

DID YOU KNOW THAT:

Approximately 95% of the victims of domestic violence are women.
(Department of Justice figures)

Every 9 seconds in the United States a woman is assaulted and beaten.

4,000,000 women a year are assaulted by their partners.

In the United States, a woman is more likely to be assaulted, injured, raped, or killed by a male partner than by any other type of assailant.

Every day, 4 women are murdered by boyfriends or husbands.

Prison terms for killing husbands are twice as long as for killing wives.

93% of women who killed their mates had been battered by them. 67% killed them to protect themselves and their children at the moment of murder.

25% of all crime is wife assault.

70% of men who batter their partners either sexually or physically abuse their children.

Domestic violence is the number one cause of emergency room visits by women.

73% of the battered women seeking emergency medical services have already separated from the abuser.

Women are most likely to be killed when attempting to leave the abuser. In fact, they’re at a 75% higher risk than those who stay.

The number-one cause of women’s injuries is abuse at home. This abuse happens more often than car accidents, mugging, and rape combined.

Up to 37% of all women experience battering. This is an estimated 566,000 women in Minnesota alone.

Battering often occurs during pregnancy. One study found that 37% of pregnant women, across all class, race, and educational lines, were physically abused during pregnancy.

60% of all battered women are beaten while they are pregnant.

34% of the female homicide victims over age 15 are killed by their husbands, ex-husbands, or boyfriends.

2/3 of all marriages will experience domestic violence at least once.

Weapons are used in 30% of domestic violence incidents.

Approximately 1,155,600 adult American women have been victims of one or more forcible rapes by their husbands.

Over 90% of murder-suicides involving couples are perpetrated by the man. 19-26% of male spouse-murderers committed suicide.

When only spouse abuse was considered, divorced or separated men committed 79% of the assaults and husbands committed 21%.

Abusive husbands and lovers harass 74% of employed battered women at work, either in person or over the telephone, causing 20% to lose their jobs.

Physical violence in dating relationships ranges from 20-35%.

It is estimated that between 20% to 52% of high school and college age dating couples have engaged in physical abuse.

More than 50% of child abductions result from domestic violence.

Injuries that battered women receive are at least as serious as injuries suffered in 90% of violent felony crimes.

In 1991, only 17 states kept data on reported domestic violence offenses. These reports were limited to murder, rape, robbery, and serious bodily injury.

More than half of battered women stay with their batterer because they do not feel that they can support themselves and their children alone.

In homes where domestic violence occurs, children are abused at a rate 1,500% higher than the national average.

Up to 64% of hospitalized female psychiatric patients have histories of being physically abused as adults.

50% of the homeless women and children in the U.S. are fleeing abuse.

The amount spent to shelter animals is three times the amount spent to provide emergency shelter to women from domestic abuse situations.

Family violence kills as many women every 5 years as the total number of Americans who died in the Vietnam War.
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TOUCHING THE QUR’AN

TOUCHING THE QUR’AN

Recitation of the Quran During Menses and Post Natal Bleeding

First of all, the Shariah deals with the sexually defiled men/women and menstruating women in very different matters and ways.  There are lots of differences between them:

  • The sexually defiled man/woman can at any time he/she wishes remove that state.  He/she can make ghusl and  if there is no water then they can perform tayammum.
  • Menstruating woman can not do such a thing, she is in that state for as long as Allah (SWT) wills, until her period  comes to an end.

Recitation of the Quran by menstruating and post-partum bleeding women has been made permissible by the Malikis, Shafis, Hanbalis, Abu Hanifa, and a number of other scholars.  Their  proof being:

  • Hadith of Bukhari and Muslim concerning the Eid prayer.  Narrated Umm ‘Atiya (RA):
  • “I heard Allah’s Messenger (SAW) saying that the unmarried virgins and the mature girls and the   menstruating women should come out and participate in the good deeds as well as invocations of faithful believers but the menstruating women should keep away from the Musallah – praying place   [Salat (prayers)].  Someone asked (Umm ‘Atiya)(surprisingly), “Do you say the menstruating women?”  She replied, “Doesn’t a menstruating woman attend ‘Arafat (Hajj) and such and such (other deeds)?”
  • Takbeer is a type of remembrance of Allah (SWT) and supplication is not any different from dhikr
  • Hadith of Bukhari regarding Aisha (RA) when she got her menses on the way to Mecca.

Narrated ‘Aisha (RA):

“We set out with the sole intention of performing Hajj and when we reached Sarif, (11 kms. from  Makka, I got my menses. Allah’s Messenger (SAW) came to me while I was weeping. He said “What is the  matter with you? Have you got your menses? I replied, “Yes.” He said, “This is a thing Allah (SWT) has ordained for the daughters of Adam. So do what all the pilgrims do with the exception of Tawaf (Circumambulation) round the Ka’bah.” ‘Aisha (RA), added, “Allah’s Messenger (SAW) sacrificed  cows on behalf of his wives.”

Pilgrims make dhikr and read Quran. There was no objection from the Prophet (SAW) and he (SAW) actually “told” Aisha (RA) to do so.

Another reason being hardship. A woman might forget what she memorized.

So therefore if there is no text forbidding such an act, one cannot conclude that the act is not allowable. The burden of proof is on those who claim that such women cannot recite the Quran, and they offer no clear or direct proof.

There is no harm whatsoever in a menstruating woman or post-partum bleeding woman reciting the Quran from their memory without actually touching the Quran.

Touching the Quran During the Menstruation and Post-Partum Bleeding

The most often quoted evidences, is an Ayat from the Quran:

“…. None can touch but those who are pure…” (Al-Waqi’a 56:79)

A common mistake, is people taking verses and applying it to a particular Fiqh (point). Yet when you study the verse in more detail you will find, in fact, it is not related to the point whatsoever.

“That (this) is indeed an honourable recital (the Noble Quran).  In a Book well-guarded (with Allah in the  heaven i.e. Al-Lauh Al-Mahfuz).  Which (that Book with Allah) none can touch but those who are pure  from sins (i.e. the angels).  A Revelation (this Quran) from the Lord of the Alamin (mankind, jinns, and  all that exists).  (Al-Waqi’a 56:77-80).

Put into context this A yat refers to “…a Book well-guarded,” and this means a Book with Allah (SWT). It is not talking about the physical Quran we have in our presence here on earth..

Ibn Abbas (RA) and others, along with the early scholars, agree that this verse is not talking about the Quran that we have in our hands. A Book well-guarded refers to something that is hidden (Maknoon) . It is not referring to the Quran we have in our presence here on earth. Early scholars all agree to this conclusion.

“…In a Book well-guarded (with Allah in the heaven i.e. Al-Lauh Al-Mahfuz).

According to the Tafsir of Tabari and  Ibn Kathir and also according to Jamal al-deen al-Qasami, this Ayat is not in reference to humans having to be free from impurities.

” Which (that Book with Allah) none can touch but those who are pure from sins (i.e. the angels).”

This verse in reference to the Angels and not mankind. In a Hadith narrated by Abu Hurayrah (RA), the Prophet (SAW) states, “a believer never becomes impure.”

“The Prophet (SAW) came across me in one of the streets of Medina and at that time I was in a state of Janaba.  So I  slipped away from him and went to take a bath.  On my return the Prophet said, “O Abu Hurayrah!  Where have you been?”  I replied, ” I was in a state of Janaba, so I disliked to sit in your company.”  The Prophet (SAW)  said, “Subhan Allah!  A believer never becomes impure.”  (Sahih Bukhari)

There are four possible meanings of Taher (pure) in this Hadith:

Specifically it means “pure.”
Free from major impurity where it is necessary to make ghusl.
Fee from minor impurity where it is necessary to make wudu.
No impurities on physical body

What does Taher mean in this Hadith? How we determine what it means is we look at other evidences that relate.

Evidence

A letter sent to the Emperor of Rome by the Prophet (SAW). The Prophet (SAW) had good reason to   believe that the Emperor would touch it. Some will argue that a piece of paper is not Quran so this may not be such a strong argument.

In Sahih Muslim the Hadith about when Aisha (RA) was sent, by The Prophet (SAW), to go into the Masjid to get a mat. The Prophet (SAW) said to Aisha (RA), “Menstruation is not in your hands.” A woman’s touch cannot be considered impure even while on menses.

“The messenger of Allah (SAW) said to me:  Get me the mat from the mosque.  I said:  I am menstruating.  Upon this he remarked:  Your menstruation is not in your hands.”  (Sahih Muslim)

Hadith that states, “A believer does not become impure.” A clear text by The Prophet (SAW). A believer is considered Taher under ALL circumstances. Therefore, believer in this Hadith means Taher . The only one who should touch the Quran is a believer (i.e. A Muslim).

Take the Ayat : “None can touch but those who are pure (Taher) .” There is no record whatsoever of  Prophet (SAW) telling believers not to touch Qur’an.

Therefore, Taher means believer (Muslim).

There is NO evidence whatsoever that says that a woman who is in her periods or a woman who is having post-natal bleeding that she can not touch the Quran. This is a minority opinion, however it is the strongest opinion.

Reading The Quran During Menses

There is no prohibition from the Prophet Muhammad (SAW) prohibiting a woman from reading the Quran in the state of her menses.

There is no prohibition. The Prophet Muhammad (SAW) did not prohibit it. All we have is the statement of the Prophet Muhammad (SAW) that he used to recite the Quran under all conditions except when he was in a state of Janaba that is after having sexual intercourse when it was necessary for him to take a bath.

This is the basis; this is the foundation, from which all of these different opinions are derived. So, some scholars made a comparison between this state of Janaba with that of menses.

But of course, they are not the same because the state of Janaba can be  removed by merely washing oneself. By taking a bath your impure state is over. Now you can read the Quran. Whereas in the state of menses, a woman cannot just wash herself then go and read. She is still in that state of menses.

If we are dealing now with the translation of the Quran, translations of the meanings of the Quran, then all this is of NO importance at all because translations of the Quran are not considered to be Quran. So no matter what state you are in, you can read it, you can pick it up, you can touch it, there is no problem at all because the Quran that we have, even if the Arabic text is there too, is still not considered Quran.

The general position which is held in determining what is considered Quran and what is not, is that whenever the words of other than Allah (SWT), in a given text, is more than the words of Allah (SWT), that text is no longer considered Quran because Quran refers to a single verse if we take a verse of Quran by itself this is called Quran also. But if there comes along with this verse, other words, you have given an explanation of it, which is more than what constitutes the verse, and then this is no longer considered Quran.

This is derived  from the fact, that Prophet Muhammad (SAW) sent messages to the kings of Byzantium and Persia, etc. which had verses of Quran in it. He (SAW) knew full well that these people were going to be in a state of Janaba , that they were kafir and that they would probably tear it up, maybe step on it or whatever.

So we know that it is permissible that once the words of Allah (SWT) are drowned out by the words of other than Allah (SWT), which is the case of the translations of the Quran, then in such case this is not considered to be Quran and as such it is perfectly allowable for a woman to read it under any state.

The following information is taken from “Duties of a Muslim Husband” a lecture by Shaikh Abu-Ameenah Bilal Phillips

It is Permissible for a Menstruating Woman to Recite the Quran and Books of Supplications

There is no harm in a menstruating or post-partum bleeding woman reading the books of supplications that are written for the rites of the pilgrimage. In fact, there in nothing wrong with her reciting the Quran according to the correct opinion. There in no authentic, clear text prohibiting a menstruating or post-partum bleeding woman from reciting the Quran. The thing that is narrated is concerned with the sexually defiled person only, as such should not recite the Quran while he/she is sexually defiled. This is based on the Hadith of Ali (RA).  As for the menstruating or post-partum bleeding woman, there is the Hadith of Ibn Umar (RA), which states:

· “Neither the menstruating woman nor the sexually defiled person is to recite anything from the Quran.”

However, this is a weak Hadith. This is because it is from the narrations of Ismail ibn Iyyash on the authority of people from the Hijaz and he is weak when he narrated from them.

In the case of a sexually defiled male/female, he/she may make ghusl as soon as he has done the act with his/her spouse. The amount of time is not long and he/she is in control of its length as he/she may make ghusl whenever he/she wishes. Even if he/she cannot find water, he/she can make tayammum and pray or recite the Quran.

However, the menstruating or post-partum bleeding woman does not have control over their lengths, such control is in the hands of Allah (SWT). Menstruation and post-partum bleeding take days. Therefore, it is allowed for them to recite the Quran so that they do not forget what they have memorized and so they will not lose merits of reciting it. It is also so they may learn the laws of the Shariah from the Book of Allah (SWT).

Therefore, it is even more so permissible for her to read the books of supplications that have verses and Hadith intermixed with them. This is the correct view and is the correct opinion of the scholars – may Allah (SWT) have mercy on them – on that point. Shaikh ibn Baz (ra)

The true knowledge of Islam is in reading quran online and bring the true succeed in to our daily life we should learn holy quran online as much as we could and not just in Arabic but try to understand the meaning of it so when ever we listen to quran online we can understand the Koran and learn how to read quran online it gives us the guidance to bring the purity in to our life with the true way and also spread the word of Islam and its knowledge to all over the world find more Islamic articles in this quran blog and feel free to spread it further as much as you could

Rape & Incest: Islamic Perspective

Rape & Incest: Islamic Perspective

Incest and rape are not new in this day and age; these problems have always existed and will continue to exist if not confronted face on. If you have ever worked with an incest, sexual abuse or rape survivor you will never be able to forget the devastating impact it has on all aspects of their life, nor will you be able to sit back and do nothing about this issue. These are serious crimes that corrode the fabric of family and society and cannot go un-addressed, since these problems do exist in Muslim families it is about time that we address it openly and take action to put an end to it.

To fully understand this issue we need to examine what Islâm teaches us about the value of human life.

Islâm views human life as a sacred gift from God. The Qur’ân repeatedly stresses the sanctity of life (hurmat al hayat). The life of every single individual regardless of gender, age, nationality or religion is worthy of respect. In verses referring to the sanctity of life, the term used is ‘nafs’ (soul, life); and there is no distinction made in that soul being young or old, male or female, Muslim or non-muslim.

Sûrah al An’am 6.151:
“Do not take any human being’s life, (the life) which God has declared to be sacred – otherwise than in (the pursuit of) justice: this has He enjoined upon you so that you might use your reason.”
(Also check: Sûrah al Isra 17.33 & Sûrah al Ma’idah 5.32)

Qur’ânic teachings encompass every aspect of life; hence it does not limit the definition of life to the physical body only, but includes the mental, emotional and spiritual aspects as well. There are about 150 verses that define the term ‘nafs’ in various ways making it clear that the concept of ‘life’ is not limited to mere physical existence.

Historically, Islam has addressed serious issues openly and sought to correct actions that constitute harm or ‘zulm’ (ie: cruelty and abuse) to the dignity of humankind. Human life and respect for it has been stressed unstintingly, regardless of age or gender. As a general rule, Islâm forbids all ‘zulm’, be it physical, mental, emotional or spiritual:

Sûrah al An’am 6.120
”Abandon all harm (ithm), whether committed openly or in secret.”
(Check Sûrah al A`raf 7:33)

Sûrah al 49:11-12 points out categorically that emotionally abusive language and behavior is not acceptable.
“You who believe do not let one (set of) people make fun of another set. Do not defame one another. Do not insult by using nicknames. And do not backbite or speak ill of one another.”

In the last address to his community, the Prophet (saw) said: “Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection… Regard the life and property of every Muslim as a sacred trust… Hurt no one so that no one may hurt you… You will neither inflict nor suffer any inequity.” The Prophet (saw) did not prohibit only the unlawful encroachment of one another’s life and property, but also honor and respect.

Considering that human life is to be valued and cruelty is forbidden, what is the Islamic perspective on incest and rape?

According to Islâm, a woman has to be respected and protected under all circumstances, whether she belongs to your own nation or to the nation of an enemy, whether she follows your religion or belongs to some other religion or has no religion at all. A Muslim cannot outrage her under any circumstances. All promiscuous relationships have been forbidden to him, irrespective of the status or position of the woman, whether the woman is a willing or an unwilling partner to the act. The words of the Holy Qur’ân in this respect are: “Do not approach (the bounds of) adultery” (17:32). Heavy punishment has been prescribed for this crime, and the order has not been qualified by any conditions. Since the violation of chastity of a woman is forbidden in Islam, a Muslim who perpetrates this crime cannot escape punishment. (Maudoodi)

The Quran has, in various ways and in different contexts; impressed on men that they must observe the limits set by God (Hudûd Allah) in respect to women and must not encroach upon their rights in either marriage or divorce. In all situations it is the men who are reminded, corrected and reprimanded, over and over again, to be generous to women and to be kind, compassionate, fair and just in their dealings with women. Even in divorce, when the chances of anger and vindictiveness are high, it is stressed that men are to separate with grace, equity and generosity.

Forbidding cruelty against children and women is apparent from rulings against female infanticide and rights of inheritance given even to an unborn child; and the kindness mandated even when divorcing your wife. There are numerous ahâdîth about the rights of children to respect and dignity. The same holds true for respect and the unprecedented rights given to women.

Relevant verses from the Quran:
Sûrah an Nâs 4.119
‘O you who believe! You are forbidden to inherit women against their will…’

Sûrah an Nûr 24.33
‘… And do not, in order to gain some of the fleeting pleasures of this worldly life, coerce your slave women into whoredom if they are desirous of marriage, and if anyone should coerce them, then, verily, after they have been compelled (to submit in their helplessness), God will be much forgiving, a dispenser of grace (to them).

During the time of the Prophet (saw) punishment was inflicted on the rapist on the solitary evidence of the woman who was raped by him. Wa’il ibn Hujr reports of an incident when a woman was raped. Later, when some people came by, she identified and accused the man of raping her. They seized him and brought him to Allah’s messenger, who said to the woman, “Go away, for Allâh has forgiven you,” but of the man who had raped her, he said, “Stone him to death.” (Tirmidhi and Abu Dawud)

During the time when Umar (raa) was the Khalifah, a woman accused his son Abu Shahmah of raping her; she brought the infant borne of this incident with her to the mosque and publicly spoke about what had happened. Umar (raa) asked his son who acknowledged committing the crime and was duly punished right there and then. There was no punishment given to the woman. (Rauf)

Islamic legal scholars interpret rape as a crime in the category of Hiraba. In ‘Fiqh-us-Sunnah’, hiraba is described as: ‘a single person or group of people causing public disruption, killing, forcibly taking property or money, attacking or raping women (hatk al ‘arad), killing cattle, or disrupting agriculture.’

The famous jurist, Ibn Hazm, had the widest definition of hiraba, defining a hiraba offender as: ‘One who puts people in fear on the road, whether or not with a weapon, at night or day, in urban areas or in open spaces, in the palace of a caliph or a mosque, with or without accomplices, in the desert or in the village, in a large or small city, with one or more people… making people fear that they’ll be killed, or have money taken, or be raped (hatk al ‘arad)… whether the attackers are one or many.”

Al-Dasuqi held that if a person forced a woman to have sex, his actions would be deemed as committing hiraba. In addition, the Maliki judge Ibn ‘Arabi, relates a story in which a group was attacked and a woman in their party was raped. Responding to the argument that the crime did not constitute hiraba because no money was taken and no weapons used, Ibn ‘Arabi replied indignantly that “hiraba with the private parts” is much worse than hiraba involving the taking of money, and that anyone would rather be subjected to the latter than the former.

The crime of rape is classified not as a subcategory of ‘zina’ (consensual adultery), but rather as a separate crime of violence under hiraba. This classification is logical, as the “taking” is of the victim’s property (the rape victim’s sexual autonomy) by force. In Islam, sexual autonomy and pleasure is a fundamental right for both women and men (Ghazâlî); taking by force someone’s right to control the sexual activity of one’s body is thus a form of hiraba.

Rape as hiraba is a violent crime that uses sexual intercourse as a weapon. The focus in a hiraba prosecution is the accused rapist and his intent and physical actions, and not second-guessing the consent of the rape victim. Hiraba does not require four witnesses to prove the offense, circumstantial evidence, medical data and expert testimony form the evidence used to prosecute such crimes.

Islamic legal responses to rape are not limited to a criminal prosecution for hiraba. Islamic jurisprudence also provides an avenue for civil redress for a rape survivor in its law of “jirah” (wounds). Islamic law designates ownership rights to each part of one’s body, and a right to corresponding compensation for any harm done unlawfully to any of those parts. Islamic law calls this the ‘law of jirah’ (wounds). Harm to a sexual organ, therefore, entitles the person harmed to appropriate financial compensation under classical Islamic jirah jurisprudence. Each school of Islamic law has held that where a woman is harmed through sexual intercourse (some include marital intercourse), she is entitled to financial compensation for the harm. Further, where this intercourse was without the consent of the woman, the perpetrator must pay the woman both the basic compensation for the harm, as well as an additional amount based on the ‘diyya’ (financial compensation for murder, akin to a wrongful death payment).

Islamic law, with its radical introduction of a woman’s right to own property as a fundamental right, employs a gender-egalitarian attitude in this area of jurisprudence. In fact, there is a hadith specifically directed to transforming the early Muslim population out of this patriarchal attitude of male financial compensation for female sexual activity. During the time of Prophet Muhammad, a young man committed zina with his employer’s wife. The father of the young man gave one hundred goats and a maid as compensation to the employer, who accepted it. When the case was reported to the Prophet, he ordered the return of the goats and the maid to the young man’s father and prosecuted the adulterer for zina (Abu Daud 1990, 3: Bk. 33, No. 4430; Bukhâri 1985, 8:Bk. 81, Nos. 815, 821, 826).

Early Islam thus established that there should be no tolerance of the attitude that a woman’s sexual activity is something to be bartered, pawned, gossiped about, or owned by the men in her life. Personal responsibility of every human being for their own actions is a fundamental principle in Islamic thought.

Marital Rape
The Quran is very clear that the basis of a marital relationship is love and affection between the spouses, not power or control. Rape is unacceptable in such a relationship.

Sûrah al Baqarah 2.223
‘Your wives are your tilth; go then unto your tilth as you may desire, but first provide something for your souls*, and remain conscious of God, and know that your are destined to meet Him…’
* Note in Muhammad Asad’s translation: ‘a spiritual relationship between man and woman is postulated as the indispensable basis of sexual relations.’

Sûrah ar Rum 30.21
“And among His wonders is this: He creates for you mates out of your own kind, so that your might incline towards then, and He engenders love and tenderness between you: in this, behold, there are messages indeed for people who think!

Sûrah al Baqarah 2.187
“… They are as a garment for you, and you are as a garment for them.”

Sûrah al Nisa 4.19
“… And consort with your wives in a goodly manner, for if you dislike them, it may well be that you dislike something which God might yet make a source of abundant good.”

“Is there recognition of marital rape in Islam?
In the context of jirah, it would appear so: where there is any physical harm or disease caused to a spouse, there may be a claim for jirah compensation. The law of jirah provides for compensation for physical harm between spouses, and supports Islamic legislation against domestic abuse. Even in these discussions of appropriate jirah compensation, the question of the injured party’s consent plays a central role. Some Islamic jurists considered consent to be presumed by virtue of the marital relationship, while others maintain that where harm occurs, it is an assault, regardless of the consent, and therefore compensation is due. In our modern era, one might take these precedents and their premium focus on consent and apply the Islamic principle of sexual autonomy to conclude that any sex without consent is harmful, as a dishonoring of the unwilling party’s sexual autonomy. Thus, modern Islamic jurists and legislators, taking a gender-egalitarian perspective, might conclude that Islamic law does recognize marital rape, and assign the appropriate injunctions and compensation for this personally devastating harm.” (Qureshi)

An often misquoted and abused hadith that is used to tyrannize women is that women cannot and should not say no to their husband when he approaches them Women are advised not to turn away from their husbands except if they have their period or any other reasonable excuse. So much so that she is to break her voluntary fast if her husband approaches her. And if they do angels will curse them. However, this hadith is not quoted with the complementary one that advises men of the same consideration.

In the same manner men are advised that meeting the needs of their wives takes precedence over voluntary worship. Narrated Abdullah bin Amr bin Al-As: “Prophet Muhammad (saw) said, “O Abdullah! I have been informed that you fast all the day and stand in prayer all night?” I said, ‘Yes, O Allah’s Apostle!’ He said, “Do not do that! Observe the fast sometimes and also leave them at other times, stand up for the prayer at night and also sleep at night. Your body has a right over you and your wife has a right over you.” (Bukhâri)

To a certain degree these ahâdîth are used to confuse and distract from the issue, since rape does not have anything to do with permission or lack of permission. In a marriage abusive or forced sexual activity cannot be justified by abusing this hadith. Rape is defined as unwanted, violent and forced sex, whether this occurs in a marital context or outside it. The definition of rape does not change because of the relationship.

It is important to not confuse the issue of mutual rights that a couple has on each other with the misguided, distorted and misogynist assumption that women become a husband’s property. Islam does not allow for or tolerate ownership of human beings. Human dignity does not allow that any one person has the right to own, mind/body/soul, another human being… and Islam demands that all human beings respect the humanity of everyone.

Incest & Child Abuse
The Quran clearly outlines those with whom marriage is not permitted, we can extrapolate from it that any sexual relation with these would be unacceptable.

Sûrah an Nisa 4:23:
Prohibited for you (in marriage) are your mothers, your daughters, your sisters, the sisters of your fathers, the sisters of your mothers, the daughters of your brother, the daughters of your sister, your nursing mothers, the girls who nursed from the same woman as you, the mothers of your wives, the daughters of your wives with whom you have consummated the marriage – if the marriage has not been consummated, you may marry the daughter. Also prohibited for you are the women who were married to your genetic sons. Also, you shall not be married to two sisters at the same time – but do not break up existing marriages. GOD is Forgiver, Most Merciful.

This includes your foster parents, siblings and children.

Al Hasan reports: ‘If somebody commits illegal intercourse with his sister, his punishment is the same as for any other person who commits such a crime’. (Bukhâri Vol. 8 pp 526)

Thus, these same laws mentioned above in cases of rape would be equally applicable, and incest can be prosecuted as a crime within the bounds of Islamic law.

According to Islam, all aspects of life, ie: the physical, mental, emotional and spiritual, are sacred and must be respected. No gender or relationship has been given the power or right to hurt or harm the other. Domestic violence, rape and incest are all violent and criminal abuses that are outside the bounds of what is permitted in Islam and there is absolutely no justification for it whatsoever.

References:
-Ghazâlî; “Ihya Ulum ud Din”
-Hasan, Riffat; “Religious Human Rights in Global Perspective: Religious Perspectives” John Witte, Jr. and Johan D. van der Vyver Eds. Martinus Nijhoff Publishers, 1996
-Maudoodi, Abu al Ala; “Human Rights in Islam” The Islamic Foundation UK 1976, 1993
-Qureshi, Asifa LLM; “Her Honor: An Islamic Critique of the Rape Laws of Pakistan from a Woman-Sensitive Perspective”
-Rahman, Afzal ur; “Role of Muslim Women in Society” Seerah Foundation, London, 1986
-Rauf, Muhammad Abdul; “Umar al Faruq” Al Saadawi Publications, 1998

Abridged version of article published in the September issue of ‘Islâmic Reflections 2002’

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