The problem is with the Somali fathers they are never there for their kids. They expect the wife to do everything and they have no sympathy for her. How much can a mother do when she has to cooks for them cleans the house, washes their clothes, iron their clothes, take them to school, do the shopping, give the little ones a bath and feed them with no support but more problems from the husband. Most Somali fathers are in the maf’rash, and they need to get out of the maf’rash , stop the qat and pay more attention to their role as a father.

Nurturing Marital Love Salmaan ibn Fahd al-'Awdah He bounded up the stairs so energetically that it was hard for me to believe that here was a man of more than eighty years. He had the vitality of a youth. Then I learned the reason why: Though he had gotten married back in 1947 when he was about thirty years old, he was able to say to me: “I do not recall that I ever once got angry with my wife or that she was even once annoyed with me. And if I had a headache, it was impossible for her to sleep until after I fell asleep.†Then he said with feeling: “I can never think of going out somewhere, even to purchase some household needs, without taking her with me and holding her hand. It is as if we are newlyweds.†When, due to a medical operation, she had become unable to bear children, he said to her: “You are more precious to me than children.†He told me: “As long as she walks upon the Earth, I could never even think of marrying anyone else.†That man is a good example of how devotion can last even into old age. Unfortunately, when we look at the state of the majority of people of any age, we can appreciate that his relationship is a rarity indeed, a sort of ideal. Of course, we do not have to be held to such an ideal. Moreover, we should not go to our spouses and expect them to be like that when we ourselves have so many shortcomings. Marriage is love and affection. Allah says: “He created for you mates from among yourselves so that you can seek comfort in them and He has placed between you affection and mercy.†[sûrah al-Rûm: 21] This is why each sex is drawn to the other in the first place, as if each person is looking for his missing other half. When the wife of the famous jurist Abû Rabî`ah died, he carried out her burial himself and had to wipe the dirt from his own hands. However, when he returned home, he was overcome with grief and lamented to his Lord, his eyes filling with tears: “Now…my home has died as well. The home only lives for the woman who dwells inside it.†Marital love requires extraordinary effort from both parties if it is to last and remain vital. The difficulty of marital love does not lie in those small disagreements that are a normal part of everyday life and that all couples haves to work out. Indeed, such problems sometimes revitalize the relationship, like spice in a savory dish. The real problem lies in three things: The inability of one person to understand the other. Indeed sometimes a person even has difficulty understanding his own self. The inability of a person to adapt to the partnership that is marriage and the inability to cope with the life changes that it brings. Many people expect things to remain the same as they were before. The most important problem is a lack of commitment to the relationship and to making it last. This is why it is necessary for people to understand “the rules of the game†when it comes to love. Ten ways to achieve lasting love: Since marital love is prone to sickness and even death, it is imperative for couples to constantly work to revitalize and preserve it. Husbands and wives must do the following: 1. They have to get in the habit of saying things that are positive, like offering compliments and like making little prayers for each other. A husband could say to his wife: “If I were sent back to the days of my youth, I would not choose for a wife anyone besides you.†Of course, the wife can easily say something similar to her husband. Affectionate words have an effect, especially on women. They have, indeed, often been the weapons used by unscrupulous men to gain access to what is not theirs. Sweet words arouse a woman’s heart. A husband should take care to say them to his wife before someone else does. 2. Husbands and wives have to get into the habit of doing those little things that mean so much. If a man comes home to find his wife asleep, he can cover her and tuck her into bed. A husband can give his wife a call from work just to say hello and to let her know that he is thinking about her. If a wife finds that her husband has fallen asleep, she can give him a little kiss on the forehead, even if she thinks that he will not be aware of it. Indeed, on some level his senses are working even though he is asleep and he may very well be aware of it. The Prophet (peace be upon him) emphasized the value of these little things, “…even the morsel of food that you place in your wife’s mouth…†[sahîh al-Bukhârî and Sahîh Muslim] It may very well be that the Prophet (peace be upon him) was alluding to the expenditure of a man for his wife’s needs. Nonetheless, the Prophet (peace be upon him) chose to express it in the way he did for a reason. Most importantly, this is the way the Prophet peace be upon him) conducted himself with his family. This type of behavior is governed by the tastes of the people involved. It may take some getting used to, but it really does not take a lot of effort. A person who is not accustomed to such things may feel embarrassed just hearing about them and may prefer to leave matters the way they are rather than try to change his behavior and do things that he might see as ridiculous. Still, we must be willing introduce new habits into our lives if we do not want our problems to go on forever. 3. The husband and wife must set aside time to talk to each other. They should talk about the past; reminisce about the good times. Talking about them keeps them fresh in our minds as if they had happened only yesterday. They should talk about the future and share their hopes and their plans. They should also talk about the present, both the good and bad of it, and discuss different ways to solve their problems. 4. Keeping close physical contact is good for the relationship. This is not just for times of intimacy, but at all times, like when sitting in the lounge or walking down the street. This is regardless of the fact that there are still men in our society who are ashamed to have people see them walking in public with their wives at their sides. 5. Emotional support should be guaranteed whenever it is required. When the wife is pregnant or on her monthly period, she may need her husband to lend her a little moral support. He should take her mental state into consideration. Medical experts attest to the fact that when women go through pregnancy, menstruation, or postpartum bleeding, they suffer from psychological stress that can aversely affect their behavior. It is at times like these that a woman needs her husband’s support. She needs him to let her know how much she means to him and how much he needs her in his life. Likewise, the husband might fall ill or come under a lot of difficulties. The wife must take these things into consideration. If people want their relationship to last, they must let each other feel that support. 6. There have to be some material expressions of love. Gifts should be given, sometimes without there being any occasion for it, since a pleasant surprise is always welcome. A good gift is one that expresses feelings of affection. It does not have to be expensive, but it has to be appropriate for the other’s tastes and personality; something that will be cherished. 7. The husband and wife have to learn how to be more tolerant of each other and overlook one another’s shortcomings. It should become a habit to forget about the little mistakes of daily life and not even bring them up. Silence in these trivialities is a sign of noble character. A woman said to `Â’ishah: “When my husband comes home, he becomes like a cat. When he goes out, he becomes like a lion. He does not ask about what might have happened.†[sahîh al-Bukhârî and Sahîh Muslim] Ibn Hajar explains her words as follows: They might mean that he is very generous and tolerant. He does no make a big fuss about what goes missing of his wealth. If he brings something for the house, he dies not enquire about it later on. He does not make an issue of the shortcomings that he might see at home but instead is clement and tolerant. It is wrong to go overboard in considering the faults of others but when it comes to ourselves, keep a running account of all our good qualities. There is a tradition that goes: “One of you sees the dust in his brother’s eyes and forgets about the dirt in his own.†8. A husband and wife must come to an understanding when it comes to matters of mutual concern, like the raising of children, work, travel, expenses, and problems that might pose a threat to the marital relationship. 9. Husbands and wives need to do things to liven up their relationship. Each one of them can read a book or listen to a cassette that might give them some ideas on how they can revitalize their marital life and bring more meaning to it. They can vary their habits when it comes to relaxing together, dining, taking refreshments, decorating their home, and in relating to each other both openly and intimately. These are the things that keep up the excitement and interest in a relationship. 10. The relationship must be protected from negative influences that can harm it. One of the worst of these is the habit of comparing one’s spouse to others. Many men tend to compare their wives to those of other men. Some even compare them with the faces they see in magazines and on television. Women also compare their husbands with other women’s husbands in things like wealth, looks, and how many times he takes her out. All of this makes people feel bad and insufficient and it can ruin the marital relationship. If we must compare ourselves to others, we should do so with those who have less going for them than ourselves. Allah’s Messenger (peace be upon him) said: “Look towards those who are beneath you and do not look towards those who are above you. This is better so that you do not belittle Allah’s blessings.†[sahîh al-Bukhârî and Sahîh Muslim] We must accustom ourselves to living in the real world and to finding contentment in what Allah has decreed for us. We should not look longingly at what others have been given. Whatever little that we have will be a lot if we utilize it well. It is quite possible that many who speak about their marital bliss and go on boasting about their husbands and wives are untruthful in what they say. They just like to brag. The grass often does seem greener on the other side, but only because we are not looking at it up close.

In the name of Allaah the most beneficent the most merciful HILARIOUS HIJABS!!!! The author of this article "Observations on Hijab" is unknown. It is however, thought to be written by a brother. Funny as it is, there are a number of lessons to be learnt... It has been my personal observation that some Muslim girls and women do not realise the significance of hijab. Hijab is Arabic for protection and cover. Some people put a lot of effort into their hijab, yet it serves no purpose. I am referring to the pointless hijab that some girls wear. The first pointless hijab is referred to as the headband hijab. It is a band of fabric approximately 4 inches wide. It covers the back of the head and allows all the hair to be exposed. It doesn't serve much in terms of modesty, but at least it comes in handy in case of an unexpected tennis match! The second pointless hijab is the dupatta, also known as the Saran wrap hijab. It covers all the hair, but it is totally transparent. Again it doesn't serve much in terms of modesty, but it keeps the hair nice and fresh! The third type of hijab is known as the Micky Mouse Hijab. It is when a girl wears a black scarf and tucks it behind her ear, so that her ears stick out! We now move on to my favourites - the yo-yo hijabs: The first yo-yo hijab is the scarf that keeps falling down and needs to be constantly pulled back up.... up, down, up, down, just like a yo-yo! The second yo-yo hijab is also referred to as the convertibe hijab. This type of hijab is predominant at any type of social event, i.e. an Aqeeqah, Bismillah party, Ameen party, wedding, etc. This is when an Imam or Qari comes up to the microphone and starts to recite Qur'an. At this point, all the convertible hijabs come up... until he says "SadaqAllahu Atheem." I'm not sure, but apparently in some cultures that translates to "OK sisters, you may take off your scarves." I'm sure this may seem odd, but what's even funnier is when people do not anticipate the recitation of Qur'an at a social event, and are forced to be creative and use accessories such as a purse to cover one's hair. I was surprized to see a woman hold her purse over her head as "hijab"... as if the multitudes of men surrounding her are not a good enough reason to wear hijab, but some guy reciting du'a compels her to hold a purse over her head. Her friends were more creative... one friend used her dinner napkin. I was also laughing when i saw the communal hijab- two or more girls dropped under one dinner napkin during the recitation of Qur'an. Her other friend was still more creative. She used her coffee saucer on the back of her head. I wasn't sure of it was hijab or Yamaka. I didn't know if she was a Muslim or a Jew. I felt like going up to her and saying "Shalom alaikum, sister." And, people should remember that hijab is not just a protection from guys, but from a girls' nafs (ego) as well. It should prevent girls from having to spend hours in front of the mirror doing her hair. But, unfortunately, you see girls in front of the mirror for hours doing their hijab as they would do their hair, with all sorts of elaborate braids and the like. I wanted to go up to a sister and say "Is your hijab naturally curly?" I also felt compelled to go up to another girl and say "Pardon me, but is your hijab naturally that colour, or did you dye it"? Well the point is that some people make an effort to wear hijab, but it is futile, because it is not fulfilling its purpose. It's like using an umbrella with holes in it. Hijab is used for protection from guys as well as from the girl herself, and should not be used as an accessory or for beautifying one's self. Truly in the heart there is a sadness that can not be removed except with the happiness of knowing Allah and being true to Him. And in it there is an emptiness that can not be filled except with love for Him and by turning to him and always remembering Him And if a person were given all of the world and what is in it, it would not fill this emptiness." - Ibn AlQayyim

motherhood has hounour and dignity for the role she plays in the family and thus the society as a whole infact she is the glue the holds it all togther. many men and women see that if a mother stays at home and looks after the children as somthing inferior and deserving of a lower status, this is erroneous. the home is the first training ground for all members of the society and the motherhood or 'housewife' deserve to be prioritised. if the mother is at home and the home life is secure and loving then the children will grow up as well mature and capable adults. thus the women who looks after the home should never be underestimated.

Democracy on Trial By definition we find that democracy is in contradiction to Islam, "Islam is Total Submission to Allah exclusively, and to follow the command of Allah with full obedience, and rejection and bara’ (disassociation) from shirk and its people." And Allah (swt) said: "The only deen accepted by Allah is Islam," A persons Deen is what he/she believes in (Allah exclusively), and what he lives by (Khilafah and shari’ah) and what he dies for, (Da’wah and Jihad). This means that if we are Muslims, the only deen acceptable for us is Islam, we believe in it, live by it and die for it. So there is no way for us to believe in democracy, nor live by it, nor fight to defend it. DEMOCRACY Democracy is defined according to those who believe in democracy (i.e. the kuffar from whom it came from); we as Muslims cannot redefine democracy and it is not an Arabic word, rather we can only take the definition and judge it on that. Democracy is defined as: "The rule of the people, by the people, for the people." This means that the people are the ones to legislate law for themselves, that sovereignty is for man. Democracy calls for so called freedoms, - The freedom of Religion Freedom to worship whatever and whoever they wish, whether one god or many gods; whether they worship themselves, their desires, their money or their private parts. - The Freedom of Ownership Freedom to own whatever and however they like, whether selling his body or his wife’s body it doesn’t matter because he is free. - Personal Freedom To be free to eat, speak, wear and behave the way he likes etc. - Freedom of _Expression Freedom to say what you like, to lie how you like, to slander, to insult, to swear, to curse however you like. However, this will inevitably causes chaos; so they use this freedom to vote for someone to make law and order. In parliament, they do not eat ice cream, they legislate law e.g. to prohibit swearing in public; but instead permitting swearing in a ‘legal’ way, in films, books, media, ‘joking’ etc. So we have understood that the people vote to decide what they think is the best law, then they count the votes and take the majority opinion, there is always confusion and disagreement, there is no black and white and is always grey areas. i.e. It is entirely based on compromise. DEMOCRACY IN ISLAM Allah (swt) said: "We sent to you this book, as a guidance confirming the previous books, and abrogating all the previous books, (you must) Rule and judge between them by all of whatever Allah revealed, and do not follow their desires instead of what Allah sent to you, for every nabi, we sent Shari’ah and a way of Life." [EMQ 5: 14] From this verse alone, we see that Democracy is fundamentally contradictory to Islam, and is irreconcilably against the command of Allah. Allah ordered us to implement only and all of His (swt) commands and prohibitions, to rule and judge by whatever he revealed and to reject any and all opinions that the people may have, whether minority or majority.Allah (swt) said:"Do people want to follow the law of jahiliyyah (ignorance)? Who is a better legislator than Allah? If you believe." [EMQ 5: 50] There is no doubt that Allah (swt), the one who created us and created the universe and everything in it, He is the best to know us and what is best for us. He (swt) is the best to decide what is right and wrong and we have no right to question him. Only the fool would leave His (swt) wisdom and guidance for our own ignorance and conjecture. Allah (swt) said: "legislation is only for Allah. " [EMQ 12: 40] The one who legislates we call him, "rabb" or "ilah", so if we say "there is no ilah except Allah" we must take Allah alone as ilah exclusively, otherwise we commit shirk and we will become kaafir (a disbeliever). Allah (swt) said: "Do you see the one who claims he believes in what has been revealed to you (Muhammad) and what has been revealed before you, and yet he arbitrated to taghout (other than Allah)." [EMQ 4: 60] It is impossible for us to refer to any law other that of Allah, in any dispute we must return to Allah and his laws for arbitration. We can never believe in Allah as Al Hakam (legislator) exclusively and then refer to man-made law for arbitration, Allah (swt) said: "There is no compulsion in the deen, the truth is distinguished from the falsehood, whosoever rejects taghout and then believes in Allah, they have grasped the most trustworthy handhold that will never break …" [EMQ 2: 256] Allah (swt) informed us that the first pillar of Tawheed is "…whosoever rejects taghout…" And the second pillar "…and then believes in Allah…" [EMQ 2:256] This means that we must stay away from and reject all that is worshipped, followed or obeyed instead of Allah (swt), whether Satan, human, idols, law and order or a ruler, whether the law of the UK or the law of the UN; we must reject it, believe it is falsehood, hate and hold animosity towards it and call it disbelief or disbelievers. Allah (swt) said: "It is not fitting for the believing men or the believing women, when Allah and His messenger decide a matter, that they should have any choice in the matter, and whosoever disobeys Allah and his messenger, they are in clear misguidance." [33:36] When Allah (swt) uses ‘clear misguidance’ in this and other ayat, it means Shirk (polytheism). So it is impossible for us to vote over what is right or wrong, or what is lawful or unlawful as this has already been decided by Allah (swt), and it is impossible for us to have a choice after that. In the time of the Prophet (saw), the jews used to come and ask the muslims, "who gives life?" They said "Allah", they asked, "who takes life?" the Muslims said "Allah" … then they said "who takes the life of the sheep when you slaughter?" the Muslims said "it is Allah," then they asked "who takes the life when the sheep dies by itself?" the Muslims said "Allah," then they asked "how do you eat what Allah kills with your metal knife, but you do not eat what Allah kills with His golden knife?" So Allah revealed the Ayah: "Do not eat what has not been mentioned on it the name of Allah, that is sin, but the shaytan inspire their own people to debate with you the matter, if you obey them you become Mushrik." [EMQ An’am 21] So there is no room for discussion or preference in the law of Allah (swt), Allah (swt) said: "Allah is the one who legislates and judges, and nobody dares to comment on it" [EMQ Ra’d: 41] So there is no possibility of voting to decide law and order as the verdict is always with Allah (swt), Allah (swt) said: "Whatever it occurs that you have a problem, the verdict is for Allah," [EMQ Shura: 10] Allah (swt) said:"They take their priests and rabbis as lords instead of Allah," Hatib bin Uday used to be from the Ahl Al Kitab, he said: "I came to the Prophet (saw) and at that time I had a gold cross on my neck, the messengers said "take this idol from your neck" and he recited the ayah … (above), I said; "how do we do so?" he said: "didn’t they forbid what Allah permits, and you obeyed them, and permit what Allah forbids and you take it?" I said: "yes" he said: "that is the way you used to worship them."" May Allah (swt) protect us from falling into the same hole as the Jews and Christians, who left Allah to follow their own desires, who twist and change the word of Allah to please eachother, even to legislate homosexuality after Allah prohibited it. Verily Democracy is a religion of disbelief; anybody who believes in it is a disbeliever, anybody who lives by and obeys its man-made law is Mushrik as he obeys and arbitrates to taghout, even though Allah (swt) ordered him to reject it, and anybody who fights to defend it, and kills and bombs others to force them into it and dies for the its sake can never die except as a kaafir, and will be punished after that forever and ever in the hellfire. The only solution is to reject this taghout (that which is worshipped, followed or obeyed instead of Allah) and to worship Allah (swt) exclusively, to leave man-made law and to embrace Islam, live by Islam and die for the sake of Allah, gaining paradise in the hereafter forever and ever. BY SHAYKH ABU MUHAMMAD AL-MAQDISI

Duties of the Month of Muharram 1. It is the best of months for general voluntary fasts, after Ramadan. 2. It is especially recommended to fast the 10th of Muharram (known as the Day of 'Ashura'), with a day before it or after it. [ibn Abidin, Radd al-Muhtar, quoting Kasani's al-Bada'i'] 3. It is also virtuous to give in charity on this day. Extracts from Ibn Rajab's Lata'if al-Ma'arif, regarding the month of Muharram: The Virtues of Fasting in the Month of Muharram and Its First Ten Days Muslim reported from Abu Hurayra (Allah be pleased with him), that the Prophet (Allah bless him and give him peace) said , "The best of fasts after the month of Ramadan are in the Month of Allah, which you call Muharram. And the best of prayer after the obligatory prayer is the night prayer." [Muslim, 1163] This refers to general voluntary fasts according to Imam Ibn Rajab (Allah have mercy on him): These are best in the month of Muharram, just as the best general voluntary prayer is night prayer. The virtue and honor of this month can be attested to by the fact that the Prophet (Allah bless him and give him peace) called it, 'the Month of Allah.' (Shahr Allah) Such ascription is only made by Allah to the most special of His creation, such as the ascription of the Prophets Muhammad, Ibrahim, Ishaq, Ya'qub, and others to his slavehood (Allah's peace and blessings be on them all), and His ascription of the House (Ka'ba) and the camel to himself. Given that Allah ascribed fasting, between all spiritual works, to Himself [saying, It is Mine,] it was suitable that this month, which is also ascribed to Allah, be selected for this particular form of worship. Fasting is a secret between the servant and his Lord. This is why Allah Mighty and Exalted says, [in the divine hadith (hadith qudsi)], "Every action of the son of Adam is his, except for fasting. It is Mine, and it is I who reward it." [bukhari and Muslim, from Abu Hurayra] The Prophet (Allah bless him and give him peace) also said, "The fasting person has two joys: one when he breaks his fast, and the other when he meets his Lord." Muslim] Night Prayer As for voluntary night prayer (qiyam al-layl), it is superior to voluntary prayer during the day because it is closer to secrecy, and nearer to sincerity (ikhlas). Allah Most High said, "Lo! the vigil of the night is (a time) when impression is more keen and speech more certain." [Qur'an, 73.9] This is because the time of the night vigil (tahajjud) is the best of times for voluntary prayer, and the closest a servant gets to his Lord. It is a time when the doors of the skies are opened, supplications answered, and needs fulfilled. Allah Most High has praised those who wake up at night in His remembrance, supplication, seeking forgiveness, and intimate entreating (munajat), saying, "Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knows what is kept hid for them of joy, as a reward for what they used to do." [Qur'an, 32.16-17] And, "Or he who pays adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord? Say: Are those who know equal with those who know not? But only those of understanding will pay heed." [Qur'an, 39.9] And He said to His Prophet (Allah bless him & give him peace), "And some part of the night awake for it, as voluntary worship for you. It may be that thy Lord will raise thee to a praised estate." [Qur'an, 17.79] It has been said that those who worship at night will enter Paradise without reckoning, and that standing in night prayer shortens the length of one's Standing on the Day of Judgment. This is why the Prophet (Allah bless him & give him peace) said, "Stick to night prayer, for it was the way of the righteous before you. Night prayer is a means of closeness to Allah Most High, of expiating for bad deeds, avoiding sins, and keeping away illness from one's body." [Tirmidhi (3543], Bayhaqi, and others; it is a sound (hasan) hadith] Similarly, it has been related that fasting is a means for good health. The Prophet (Allah bless him & give him peace) is reported to have said, "Fast, and you shall have good health." [Ahmad, from Abu Hurayra] Lovers have no time more joyous than when they are alone in entreating their Beloved. This is the healing for their hearts, and the great thing that they could long for. This is why Abu Sulayman al-Darani would say, "The people of the night find more joy than the people of distraction (lahw) in their distractions. Were it not for the night, I would not like to remain living." The Day of 'Ashura': The Tenth of Muharram It is mentioned in Bukhari and Muslim from Ibn Abbas (Allah be pleased with him and his father) that he was asked about fasting the Day of 'Ashura' [10th of Muharram]. He said, "I did not see the Messenger of Allah (blessings and peace be upon him) fast a day while more avid to seek its virtue than this day," meaning the Day of 'Ashura'." [bukhari (2006), and Muslim (1132)]. The Day of 'Ashura' has great virtue, and tremendous sanctity (hurma). The virtue of fasting it was known among the Prophets (peace be upon them all). Both Prophet Nuh and Prophet Musa (peace be upon them both) fasted it. The Prophet (Allah bless him & give him peace) used to fast this day even in Mecca, though he had not yet ordered others to do so, as mentioned in both Bukhari and Muslim. [bukhari (2002), Muslim (1125)] When he migrated to Medina, and found the People of the Book fasting this day and venerating it, he ordered the Muslims to fast it, and encouraged it so much that even the children would fast it. It has been reported in both Bukhari and Muslim from Ibn Abbas (Allah be pleased with him), that, "When the Messenger of Allah (blessings and peace be upon him) reached Medina, he found the Jews fasting the Day of 'Ashura', so he asked them, 'What is this day you are fasting?' They said, 'This is a tremendous day. Allah saved Musa and his people on this day and drowned Pharaoh and his people. Musa fasted it out of thanks, so we fast it too.' The Messenger of Allah (blessings and peace be upon him) said, 'And we are more deserving of Musa than you are.' So he fasted this day, and ordered that it be fasted." [bukhari (2004) and Muslim (1130)] At the end of his life, the Messenger of Allah (blessings and peace be upon him) made the determination not to fast this day alone, but with another day [either before or after it], in order to be different from the People of the Book. It has been reported in the Sahih of Imam Muslim (Allah have mercy on him), also from Ibn Abbas (Allah be pleased with him) that, "When the Messenger of Allah (blessings and peace be upon him) fasted the Day of 'Ashura' and ordered his companions to fast it, they said, 'O Messenger of Allah! This is a day that the Jews and Christians venerate.' So the Messenger of Allah (blessings and peace be upon him) said, 'When next year comes – if Allah wills – we will fast the Ninth [of Muharram with it].' But the next year did not come before the Messenger of Allah (blessings and peace be upon him) passed away." [Muslim (1134), Abu Dawud (2445)] And it is reported in the Musnad of Imam Ahmad (Allah have mercy on him), from Ibn Abbas (Allah be pleased with him) that the Prophet (Allah bless him and give him peace) said, "Fast the Day of 'Ashura' and be different from the Jews by fasting a day before it or a day after it." [Ahmad] Giving in Charity on the Day of 'Ashura' It has been reported from Abd Allah ibn 'Amr ibn al-'As (Allah be pleased with him), that "Whoever fasts 'Ashura' it is as if he has fasted the entire year. And whoever gives charity this day it is like the charity of an entire year." Mourning on the 10th of Muharram is an Innovation As for the mourning and grieving of the Shiah on this day because of the martyrdom of Sayyiduna Husayn ibn Ali (Allah be pleased with him and his father), this is of the actions of those whose actions in this life are misguided while they think that they are doing well. Neither Allah Most High nor His Messenger (Allah bless him & give him peace) commanded us to mourn on the days of the tribulations of the Prophets, or their deaths, let alone anyone else. [The fuqaha have mentioned that it is an innovation to consider Muharram a month of mourning. It is not disliked to marry in this month. It is a highly reprehensible innovation to participate in the rituals of the Shiah in mourning the death of Husayn (Allah be pleased with him).] Some of the Virtues of the Day of 'Ashura' It is a day in which Allah forgave an entire people. Tirmidhi relates that the Prophet (Allah bless him and give him peace) said to a man, "If you want to fast a month after Ramadan, then fast Muharram, for it has a day in which Allah forgave an entire people, and He turns to others in repentance in." [Tirmidhi (841)] And Allah alone gives success.

Some Hadeeths on the Two Eid Festivals saheeh ul-Bukhaaree Volume 2, Book 15, Number 76: Narrated Abu Sa'id Al-Khudri: The Prophet used to proceed to the Musalla on the days of IdulFitr and IdulAdha; the first thing to begin with was the prayer and after that he would stand in front of the people and the people would keep sitting in their rows. Then he would preach to them, advise them and give them orders, (i.e. Khutba). And after that if he wished to send an army for an expedition, he would do so; or if he wanted to give and order, he would do so, and then depart. The people followed this tradition till I went out with Marwan, the Governor of Medina, for the prayer of IdulAdha or IdulFitr. When we reached the Musalla, there was a pulpit made by Kathir bin AsSalt. Marwan wanted to get up on that pulpit before the prayer. I got hold of his clothes but he pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said to him, "By Allah, you have changed (the Prophet's tradition)." He replied, "O Abu Sa'id! Gone is that which you know." I said, "By Allah! What I know is better than what I do not know." Marwan said, "People do not sit to listen to our Khutba after the prayer, so I delivered the Khutba before the prayer." Volume 2, Book 15, Number 77: Narrated 'Abdullah bin Umar: Allah's Apostle used to offer the prayer of 'IdulAdha and 'IdulFitr and then deliver the Khutba after the prayer. Volume 2, Book 15, Number 78: Narrated Ibn Juraij: 'Ata' said, "Jabir bin 'Abdullah said, 'The Prophet went out on the Day of 'IdulFitr and offered the prayer before delivering the Khutba, Ata told me that during the early days of IbnAzZubair, Ibn Abbas had sent a message to him telling him that the Adhan for the 'Id Prayer was never pronounced (in the life time of Allah's Apostle) and the Khutba used to be delivered after the prayer. Ata told me that Ibn Abbas and Jabir bin 'Abdullah, had said, ú where was no Adhan for the prayer of '7dulFitr and 'IdulAqha." 'At a' said, "I heard Jabir bin 'Abdullah saying, 'The Prophet stood up and started with the prayer, and after it he delivered the Khutba. When the Prophet of Allah (p.b.u.h) finished (the Khutba), he went to the women and preached to them, while he was leaning on Bilal's hand. Bilal was spreading his garment and the ladies were putting alms in it.' " I said to Ata, "Do you think it incumbent upon an Imam to go to the women and preach to them after finishing the prayer and Khutba?" 'Ata' said, "No doubt it is incumbent on Imams to do so, and why should they not do so?" Volume 2, Book 15, Number 79: Narrated Ibn Abbas: I offered the 'Id prayer with Allah's Apostle, Abu Bakr, Umar and 'Uthman and all of them offered the prayer before delivering the Khutba Volume 2, Book 15, Number 80: Narrated Ibn Umar: Allah's Apostle, Abu Bakr and Umar! used to offer the two 'Id prayers before delivering the Khutba. Volume 2, Book 15, Number 81: Narrated Ibn Abbas: The Prophet offered a two Rakat prayer on the Day of Id ul Fitr and he did not pray before or after it. Then he went towards women along with Bilal and ordered them to pay alms and so they started giving their earrings and necklaces (in charity). Volume 2, Book 15, Number 82: Narrated AlBara' bin 'Azib: The Prophet (p.b.u.h) said, "The first thing that we should do on this day of ours is to pray and then return to slaughter the sacrifice. So anyone who does so, he acted according to our Sunna (tradition), and whoever slaughtered the sacrifice before the prayer, it was just meat which he presented to his family and would not be considered as Nusuk." A person from the Ansar named Abu Burda bin Niyyar said, "O Allah's Apostle! I slaughtered the Nusuk (before the prayer) but I have a young shegoat which is better than an older sheep." The Prophet I said, "Sacrifice it in lieu of the first, but it will be not sufficient (as a sacrifice) for anybody else after you." Volume 2, Book 15, Number 8: Narrated Um 'Atiya: We used to be ordered to come out on the Day of 'Id and even bring out the virgin girls from their houses and menstruating women so that they might stand behind the men and say Takbir along with them and invoke Allah along with them and hope for the blessings of that day and for purification from sins. Volume 2, Book 15, Number 89: Narrated Ibn Umar: On the day of 'IdulFitr and 'IdulAdha a spear used to be planted in front of the Prophet I (as a Sutra for the prayer) and then he would pray. Volume 2, Book 15, Number 90: Narrated Ibn Umar: The Prophet used to proceed to the Musalla and an 'Anaza used to be carried before him and planted in the Musalla in front of him and he would pray facing it (as a Sutra). Volume 2, Book 15, Number 91: Narrated Muhammad: Um 'Atiyya said: "Our Prophet ordered us to come out (on 'Id day) with the mature girls and the virgins staying in seclusion." Hafsa narrated the above mentioned Hadith and added, "The mature girls or virgins staying in seclusion but the menstruating women had to keep away from the Musalla." Volume 2, Book 15, Number 95: Narrated Ibn Juraij: 'Ata' told me that he had heard Jabir bin 'Abdullah saying, "The Prophet stood up to offer the prayer of the 'Id ul Fitr. He first offered the prayer and then delivered the Khutba. After finishing it he got down (from the pulpit) and went towards the women and advised them while he was leaning on Bilal's hand. Bilal was spreading out his garment where the women were putting their alms." I asked 'Ata' whether it was the Zakat of 'Id ul Fitr. He said, "No, it was just alms given at that time. Some lady put her finger ring and the others would do the same." I said, (to 'Ata'), "Do you think that it is incumbent upon the Imam to give advice to the women (on 'Id day)?" He said, "No doubt, it is incumbent upon the Imams to do so and why should they not do so?" AlHasan bin Muslim told me that Ibn Abbas had said, "I join the Prophet, Abu Bakr, Umar and 'Uthman in the 'Id ul Fitr prayers. They used to offer the prayer before the Khutba and then they used to deliver the Khutba afterwards. Once the Prophet I came out (for the 'Id prayer) as if I were just observing him waving to the people to sit down. He, then accompanied by Bilal, came crossing the rows till he reached the women. He recited the following verse: 'O Prophet! When the believing women come to you to take the oath of fealty to you . . . (to the end of the verse) (60.12).' After finishing the recitation he said, "O ladies! Are you fulfilling your covenant?" None except one woman said, "Yes." Hasan did not know who was that woman. The Prophet said, "Then give alms." Bilal spread his garment and said, "Keep on giving alms. Let my father and mother sacrifice their lives for you (ladies)." So the ladies kept on putting their Fatkhs (big rings) and other kinds of rings in Bilal's garment." AbdurRazaq said, " 'Fatkhs' is a big ring which used to be worn in the (Prelslamic) period of ignorance.

All praise belongs to Allaah. So we praise Him for what He possess from His beautiful Names and lofty and perfect Attributes; and for His Judgement and Decree which encompasses everything in existance; and for His Divinely Prescribed Laws which encompass every field of legislation; and His Judgement concerning rewards for the doers of good, and punishments for the criminals. I testify that none has the right to be worshipped except Allaah alone, who has no partner in His Names. Attributes or Judgement. And I testify that Muhammad is His Slave and Messenger; who clarified the Judgement and the rulings, made clear the halaal (lawful) and the haraam (prohibited), and established the fundamentals and expounded upon them - until the Religion was completed and establsihed firmly. O Allaah extol annd send the blessings of peace upon Muhammad, and upon his family, his Companions and those that follow them, particularly the Scholars. To proceed: This is a brief essay concerning usoolul-fiqh (fundamentals of jurisprudenec), uncomplicated in wording, clear in meaning, and useful in learning its rulings for whosoever contemplates its meanings. We ask Allaah that He benefits both its compiler and its reader. Indeed He is the Most Generous. CHAPTER [ONE] Usoolul-Fiqh: it is the science concerning the comprehensive evidences of fiqh. Since fiqh consist of either masaa‘il (issues) concerning which the ruling by one of the five rulings is sought, or [ii] it is the dalaa‘il (evidences) employed in extracting and determining these masaa‘il (issues). So fiqh is actualy knowledge of the masaa‘il (issues) and the dalaa‘il (evidences). These dalaa‘il (evidences) are of two types:- : Comprehensive evidences that encompass every ruling - from the beginning to the end of fiqh - of a single kind; such as our saying: “al-amr lil-wujoob (a command is indicative of an obligation).†Or: “an-nahee lit-tahreem (a forbiddance is indicative of a prohibition).†And other similar evidences. So these are part of usoolul-fiqh. [ii]:Detailed evidences that are to be understood in the light of the comprehensive evidences. So when such is completed, then the ahkaam (rulings) can be resolved. Thus, the ahkaam (rulings) are in need of their detailed evidences, and the detailed evidences are themselves in need of comprehensive evidences. So by this, we recognise the need and the necessity of knowing usoolul-fiqh, and that it aids in the understanding of fiqh itself, and that it is the foundations for deducing and making ijtihaad in the ahkaam (rulings). CHAPTER [TWO] The ahkaam (rulings) upon which fiqh revolve are five:- [1]: Waajib (obligation): that for which the one who performs it is rewarded, whilst the one who abandons it is punished. [2]: Haraam (prohibition): this is the opposite of an obligation. [3]: Masnoon (recommended): that for which the one who performs it is rewarded, whilst the one who leaves it is not punished. [4]: Makrooh (detested): this is the opposite of a recommendation. [5]: Mubaah (permissible): this is where both (its doing or leaving) are equivalent. Those rulings which are waajib (obligatory) are divided into two catagories: fard ’ayn (individual obligation), the doing of which is sought from every mukallaf (morally responsible), baaligh (mature) ’aaqil (sane) person. The majority of the Sharee’ah rulings enter into this catagory. The second is fard kifaayah (collective obligation), the performance of which is sought from the morally responsible collectively, but not from every individual specifcally; such as the learning of the various branches of useful knowledge and useful industries; the adhaan; the commanding of good and forbidding of evil; and other similar matters. These five rulings differ widely in accordance with its state, its levels and its effects. Thus, whatever is of pure or of overwhelming maslah (benefit), then the Shaari’ (Lawgiver) has commanded its performance with either an obligation or a recommendation. Whatever is of pure, or of overwhelming mafsadah (harm), then the Lawgiver has stopped its doing with either an absolute prohibition or dislike. So this asl (fundamental principle) encompasses all matters commanded of prohibited by the Lawgiver. As for those matters which the Lawgiver has permitted and allowed, then at times they lead to that which is good, and so are joined to those matters which have been commanded; and at other times they lead to that which is evil, and so are joined to those matters which are prohibited. So this is a great asl that: “al-wasaa‘ilu lahaa ahkaamul-maqaasid (the means take on the same ruling as their aims).†From this we learn that: “maa yatimmul-waajib illaa bihi fahuwa waajib (whatever is required to fulfill an obligation is itself an obligation).†Likewise, whatever is required to fufill a rmasnoon (recomendation) is itself recommened. Whatever leads to the establishment of a haraam (prohibition) is itself prohibited. And whatever leads to the establishment of a makrooh (detested act) is itself detested. CHAPTER [THREE] The adillah (evidences) that fiqh is derived from are four:- The Book and the Sunnah, and these two are the foundation by which the mukallafoon (the morally responsible) are addressed, and upon which is built their Religion. Then ijmaa’ (consensus) and al-qiyaasus-saheeh (sound and correct analogy), these two are derived from the Book and the Sunnah. So fiqh - in its entirety - does not leave the realms of these four usool (fundamentals). The majority of the important ahkaam (rulings) are indicated to by these four adillah (evidences). They are indicated to by the nusoos (texts) from the Book and the Sunnah; and the Scholars have ijmaa’ (consensus) about them, and they are indicated to by qiyaasus-saheeh (sound and correct analogy); because of what they entail of benefit, if it is a command; or what they contain of harm, if it is a forbiddance. Very few of the ahkaam have been differed over by the Scholars. In such cases the closest of them to the truth is the one who correctly refers back to these four usool. CHAPTER [FOUR] CONCERNING THE BOOK AND THE SUNNAH As for the Book: It is al-Qur‘aanul-’Adheem (the Great Qur‘aan), the Kalaam (Speech) of the Lord of the worlds, which was sent down by the Trustworthy Spirit upon the heart of Muhammad the Messenger of Allaah sallallaahu ’alayhi wa sallam, that he may be from the warners to the whole of mankind - in the clear arabic tongue - regarding all that they stand in need of with regards to what benefits them concerning their Religion and their world. The Book of Allaah is that which is recited by the tongues, written in the masaahif (copies), and preserved in the hearts; regarding which: “No falsehood can approach from before or from behind it, it was sent down from the All-Wise, the One deserving of all praise.â€[soorah Fussilat 41:42]. As for the Sunnah: It is the Prophet sallallaahu ’alayhi wa sallam’s aqwaal (sayings), af’aal (actions), and his taqreer (tacit approvals) of the sayings and actions of others. The ahkaamush-shar’iyyah (Sharee’ah rulings) are sometimes taken from a definite text of the Book and the Sunnah; which is defined as that text possessing a clear meaning, which may not have any other meaning, except that single meaning. Sometimes it is taken from the dhaahir (apparent) meaning; which is defined as that which is indicative of the meaning, in a general manner, both through wording and meaning. Sometimes it is taken from the mantooq (explicit meaning); which is defined as being that which is indicative of the ruling due to the wording of the text. Sometimes the ahkaamush-shar’iyyah is taken from the mafhoom (implied meaning); which is defined as that which is indicative of the ruling due to being in agreement with the text; in cases where the mafhoom is equal to, or stronger than the mantooq. Or by divergent meaning if the mafhoom differs from the mantooq in its ruling; whereas the mantooq is linked to a wasf (attribute) or a shart (condition), in the absence of which the ruling differs. The dalaalah (indications) in the Book and the Sunnah are of three kinds:- Dalaalah Mutaabiqah: this is where we apply the word to indicate all of its meanings. [ii] Dalaalah Tadammun: when we employ the wording to indicate one of its meaning. [iii] Dalaalah Iltizaam: where we employ the wording of the Book and the Sunnah to indicate the meaning which is a necessary consequence of it; and which follows on and completes it; and what the matter being judged with or being informed of cannot come about, except by it. CHAPTER [FIVE] The asl (fundamental principle) concerning commands in the Book and the Sunnah is that they are indicatie of a wujoob (obligation), except if there is an eviidence to indicate to it being mustahabb (recommended) of mubaah (permissible) The asl concerning prohibitions is that they are indicative of tahreem (forbidance), except if there is an evidence indicating it being makrooh (hated). The asl governing kalaam (speech) is that it is to be taken upon its haqeeqah (literal sense). So it is not to be turned away from it to its majaaz (figurative meaning) - if we accept this - except when it is impossible to employ its haqeeqah (literal meaning) Al-Haqaa‘iq (literal meanings) are of three types: shar’iyyah (that which is defined by the Sharee’ah), [ii] lughawiyyah (that which is defined by language) and [iii] ’urfiyyah (that which is defined by customary useage). So whatever ruling the Shaari’ (Lawgiver) has defined, then it is obligatory to return it to the Sharee’ah definition. However, what the Lawgiver has ruled, but not defined, sufficing by its apparent linguistic meaning, then it is obligatory to return it to its linguistic meaning. But whatever has not been defined, neither in the Sharee’ah, nor in the language; then it is obligatory to refer it back to the habits of the people, and their customary useage. The Shaari’ (Lwgiver) may clearly specify to return these matters to ’urf (customry useage); such as commanding the good, living well with one’s wife, and other similar matters. So memorise these usool concerning which the faqeeh stands in need of in all his dealings of fiqh. to be Continued insha allah

doesnt he get sad with the disbelievers?

The Eternal Ink I dreamt I was in heaven Where an angel kept God's book The angel was writing so intently I just had to take a look It was not, at first, the writing That made me stop and think But the fluid in the bottle That was marked 'Eternal Ink' This ink was most amazing, Dark-black upon the blotter But as it touched the parchment It became as clear as water The angel kept on writing But as quickly as a wink The words were disappearing With that strange Eternal Ink The angel took no notice But kept writing on and on Turning each page and filling them Till all the space was gone I thought the angel wrote to no avail The efforts were so vain For written were many pages That would never be read again As I watched and wondered That this awesome sight was mine I actually saw a word stay black As it dried upon the line The angel kept on writing And I saw a look of satisfaction At last there was some print to show For all the earnest action A line or two dried dark And stayed as black as black can be But strangely the next paragraph Became invisible to see The Book was getting fuller - The angel's records true But most of it was blank With just few words coming through I knew there was some reason But as hard as I could think I couldn't grasp the significance Of that Eternal Ink The mystery burned within me And I finally dared to ask The angel to explain to me Of the amazing task And what I heard was frightful As turned the angel's head Looking directly at me The angel eventually said: "I know you stand and wonder, At what my writing's worth But Allah has told me to record, The lives of those on earth The Book that I am filling, Is an accurate account Of every word and action, And to what they do amount And since you've been watching, I must tell you what is true The details of my journal, Are the strict accounts of you Allah asked me to watch you, As each day you work and play I see you as you visit the Mosque; I see you as you pray But I was told to document, Your life through all the week I wrote when you were arrogant; I wrote when you were meek I recorded all your attitudes, Whether they were good or bad I was sorry that I had to write, The things that make Allah sad So now I will tell the wonder Of this Eternal Ink As the reason for its mystery Should make you stop and think This Ink that Allah created To help me keep my journal Will only keep a record Of things that are Eternal So much of life is wasted On things that matter not Far from all the searching Of knowledge to be sought I just keep writing faithfully And let the Ink do the rest For it is able to decide What's useless and what is best And Allah ordained that as I write Of all you do and say Your deeds that count for nothing Will just disappear away When Books are opened someday As sure as Heaven is true Allah's Eternal Ink Will tell what mattered to you If you just lived to please yourself, The pages will be bare And Allah will issue no reward for you, When you get there In fact, you'll be embarrassed - You'll hang your head in shame Because you did not give yourself, In love to Allah's Name Yet maybe there will be a few Recorded lines that stayed Showing times you truly cared, Sincerely loved and prayed But you will always wonder As you enter Heaven's door How much more glad you would be if only you had done more For I record as Allah sees I don't stop to even think Because the truth is always written With Allah's Eternal Ink." As I heard the angel's story, I fell down and wept and cried For as yet I still was dreaming I hadn't actually died I said: "Oh angel, tell Allah That as soon as I awake I'll live my life for Allah - I'll do all for His sake I'll give in full surrender - I'll do all He wants me to I'll turn my back on self and sin And whatever isn't true Though the way seems long and rough I promise to endure I'm determined to pursue the things That are Holy, Clean and Pure With Allah as my Helper I will win lost souls to thee For I know they'll live with Allah For all eternity And that's what really matters When my life on earth is gone That I will stand before Allah And hear Him say: Well-Done For is it really worth it - As my life lies at the brink? And I realize Allah keeps Books With His Eternal Ink Should all my life be focused - On things that turn to dust? From now on I'll serve Allah I can - I will - I must! I'm giving all to Allah I now have seen the link I saw an angel write my life With Allah's Eternal Ink

www.wacdi.com www.masjidusunnah.com http://ahlusunna.org/

jazakala khairan i heard the hadeeth, but couldnt remember the full hadeeth and who narrated it. inshallah may allah reward you for posting it.

The Light of Guidance Ahmad ibn 'Abd al-Rahmaan al-Swiyaan (Al-Bayaan magazine, issue 152, Rabee' al-Aakhir 1421, pp. 66-67) ------------------------------------------------------------------ I was coming back from a long journey, and Allaah decreed that my seat in the airplane should be beside a group of carefree young men whose loud laughter and voices were too much, and the air was filled with clouds of smoke from their cigarettes. By the wisdom of Allaah, the plane was completely full and I could not change my seat. I tried to escape from the problem by sleeping, but it was impossible... When I got fed up of their noise, I took out my Mus-haf (copy of theQur'aan), and started to read what I could of the Qur'aan in a softvoice. Soon after that these young men started to quieten down. Some of them started to read newspapers, and some of them fell asleep. Suddenly one of them said in a loud voice, even though he was sitting right next to me, "Enough! Enough!" I thought that I had disturbed him because my voice was too loud, so I apologized to him and carried on reading in a whisper that only I could hear. I saw him holding his head in his hands, then fidgeting in his seat, moving a lot. Then he raised his head and said to me angrily, "Please, stop it, I can't stand it!!" Then he got up from his seat and went away for a while, then he came back, greeted me with salaams, and apologized. He fell silent, and I did not know what was going on. But after a while he turned to me with his eyes full of tears and said to me in a whisper, "For three years or more I have not put my forehead on the ground, and I have not read even one aayah! For a whole month I have been on this trip, and there is no evil action that I did not indulge in. Then I saw you reading Qur'aan, and my world turned black and my heart was filled with despair. I felt as if someone was strangling me... I felt every aayah that you read coming down on my body like a whip. I said to myself, for how long will this negligence go on? Where will this path lead you? What will happen after all this foolish play? Then I went to the washroom, do you know why? I had the strong urge to weep, and I could not find anywhere else to hide from the people's sight!" I spoke to him in general terms about tawbah (repentance) and turning back to Allaah, then he fell silent. When the plane landed, he stopped me, and it seemed that he wanted to keep away from his companions. He asked me, with a serious expression on his face, "Do you think that Allaah will accept my repentance?" I said, "If you are sincere and serious in your repentance, then Allaah wil forgive all your sins." He said, "But I have done terrible things, very terrible." I said, "Have you not heard what Allaah says (interpretation of the meaning): 'Say: O 'Ibaadi (My slaves) who have transgressed against themselves by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful' [al-Zumar 39:53]?" I saw him smiling with joy, with his eyes filled with tears, then he bade me farewell and left. Subhaan Allaah al-'Azeem! No matter how great a man's evil and sin, in his heart there is a seed of goodness. If only we can reach it and make it grow, it will bear fruit, insha'Allaah. This seed of goodness is always fighting in man's heart, even when it is covered by layers of whims and desires. When Allaah wills good for His slave, He causes the light of guidance to shine in his heart and guides him to the path of those who are guided. Allaah says (interpretation of the meaning): "And whomsoever Allaah wills to guide, He opens his breast to Islam; and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky" [al-An'aam 6:125] islamway.com

salamu alycum As salafiya, jazakal kharan for the remainder, just to inform i already posted this topic in may. inshallah you can refer to it. Xaqa Xaasku ku leedahay ninkeada 06 June, 2005 Dood Wadaag Xaqa uu ninka ku leeyahay xaaskiisa 17 May, 2005 Dood Wadaag

Bismillaah wa salaatu wa salaamu calaa Nabiyinaa Muxamad wa calaa Aalihi wa saxbihi wa salam intaa ka dib. Alle Xaqa uu inagu leeyahay waa inaan Caabudno oo aynaan cidna la wadaajin Cibaadadiisa, kan Alle ugu cabsi badan baa ugu karaamo badan Adoomada Alle. Inshaa allah waax yar ayan ii noga sheagi Xaqa Xaasku ku leedahay ninkeada, Xaqa Xaasku ku leedahay ninkeada waa 1.meherkeeda wuu ino siyo 2. waa inuu ogaado inuu isagu musuulkayahay waaxay kunoolaan lahayd oo dhan. 3.inuu siwanaagsan ula dhaqmo inuu ka ilaaliyo hadalka xun. Ilaahay wuxu yidhi sw ‘wacaa sharuuna bilmacruuf’ kulana noolaada si fiican (surata al nisaa 19) Waaxa kalaa allah yidhi sw ‘wallahunna mislu ladii calayhinna bilmacruuf’ haweenkuna waxay leeyihiin wax la mid ah waxa korkooda ah si fiican ( baqraa 228) Ibnu cabbas wuxu yidhi marku ayadan akriyay waxaan jecalyahay inaan aniguna iskuu qurxiyo xaaskayga, iyagu baa xaq bay naqu leeyihin lamida kaan ku leenahay. Ibnuu katiirna marku ayaadan inoo fasilay wuxu yidhi, hadal kaan kula hadalano dumarkeena waa inu fiicnaado, waan inaad kula dhaqanta akhlaaq wanaagsan in aad ixtriraamto inti karaan kaagaah sidaa adiguba jeclaan lahayd rasuul keani scw wuxuu yidhi qofka iduunka ficani waa qofka reerkiisa u uwanaagsan anna reer kayga ayaan u wanaagsanyahay (tirmidhi 3897) 4.waa inuu ninku inaan nu ku nicin gabadisa waax kalaad haadi uu ku arko hadaanu ahayn wax diina ku saabsan. Rasoolkeani SCW wuxu yidhi nin allah rumaysani inuu naco ma’aha gabadh allah rumaysan, haduu wax ku naco kolay wax kalea ayu ku jeclaan. (muslim 1469) Maar asaxaabtii aya way diiyeen rasoolka SCW waa maxay xaqay xaaskayagu nagu leedahay wuxuu yidhi SCW ‘ markaad wax cunaysid iyadana cuntaysii, markaad dhar ibsanaysid iyadana ci’ibi’ (abu daauud 2142) Inkastoo ninkuu reerkisa mas’uul kayahay masruuf kooda ilaahay wuxuu yidhi sw nafna laguma dhibo waxaanay awoodi karayn (baqra 233) 4. waxaa ka loo saran ninkaa waa inuu baro diinta oo uu xasuusiyo marka ay iilowdo. Waxaa ugu mihiimsan inuu usheago alla kali nimadiisa iyo sidii ay asaxaabtii ilaahay u caabudi jireen una dhaqmi jireen. Allah wuxuu yidhi SW ninka allah rumeeyoy naftaada iyo ehelkagaa ka ilaali naarta ay dadku iyo dhaqaxaan xaabo uyihiin (suratul taxriim:6) Allah haa inaga ilaaliyo naarta. Waxaa waanag san iin xaqa lays faro raguna ay gartaan xuuquugda ay dumarkoodu kuleeyihiin iyo caruurtooda mas uul kooda. Sidaynu ognahay wakh tigan xaadirka ah ragii way is ga dhaga mariyaan oo xil masaaran wixii ku waajib ahaa inyaar oo allah u naxariistay mooyaane Waxaa jiraa rag badan oon dankalahayn caruurtoodii iyo xaaskood toona oo mafrash yada iskaga barjeeya, oon waxba kaa ogayn wuxuu dadkii allah masuul ka ga digay ku sugaan yihiin, iyo niman badan oo shaqaysta laakin sapaarayde sheeganayaa oon kala ogayn amma dhankalahayn xalaal iyo xaaran. -------------------- The last part of this ummah cannot be rectified, except by that which rectified its first part.

Which Math-hab Did Imam Muslim (Author of Saheeh Muslim) belong to? The Hanbalee Math-hab or the Shaafi'ee Math-hab? Shaykh Muhammad 'Alee Aadam Al-Ityoobee Source: Qurratu 'Ayn al-Muhtaaj (1/12-14) translated for www.bakkah.net [in the Name of Allaah, the Compassionate, the Most Merciful...] Know that the people of these later times have made confusing statements about his math-hab (Imam Muslim's). They have made contradictory claims in this issue, some of them saying he was a Shaafi'ee, others claiming he was a Hanbalee, among other claims, just as they have differed over the math-hab of al-Bukhaaree, the other authors of the six books, among others. This is all based upon what they have come to believe about the obligation of ascribing to one of the math-habs of the four imams - that this is upon everyone, even the greatest of the Hadeeth scholars. This is something that has been the source of tribulation for the Muslims in these later times, along with corrupt beliefs and deviations. Verily the people had lived for a long time without being affected by this tribulation, when they would apply the statement of Allaah, the Exalted: ( So ask the people of remembrance (the scholars) when you do not know ) [1] It was not known that any of them ever called themselves a "Bakree", or an "'Umaree", or an "'Uthmaanee", or an "'Alawee", or anything else, ascribing to Aboo Bakr, 'Umar, 'Uthmaan, 'Alee, or the other major Companions, may Allah be pleased with them all. Likewise was the case of the taabi'oon, and this continued until the time after the advent of the four imams. It was then that the people began to ascribe to them, while those imams had warned the people not to make taqleed, blindly following them, except in times of necessity. One of them (the advocates of taqleed) even said - and what a bad statement it was: "And it is permissible to blindly follow other than the four, for someone in a time of need, and there is leniency in this." And the author of "Maraaqee as-Su'ood" even said - and what a bad statement it was: "And what is agreed upon today is the four, and following others is something that they all forbid." To Allaah we belong, and to Him we shall all return; and there is no ability or power except through Him, and He is the One whose Assistance we seek against those who oppose the math-hab of the best of the Ummah. This is something that is to be discussed elsewhere, so let us return to the subject at hand: Know that Imam Muslim, may Allah have mercy on him, was a mujtahid imam who was focused on the texts (of the Book and the Sunnah). What the blind followers have been made to believe, that he was on a particular math-hab, is only the result of his position corresponding with that imam's position sometimes, a result of their agreement on the meanings of those evidences, or perhaps due to him learning that ruling from him, or from someone who learned it from him. If this is something that establishes blind following (taqleed), then we must conclude that ash-Shaafi'ee himself was a Maalikee, since he learned from him; and that Ahmad himself was a Shaafi'ee, since he learned from him, and so on. These people (the taqleed advocates) do not say this, rather they reject such a claim. All of this (Imam Muslim being a blind follower of a particular math-hab) is disproved by the fact that he would oppose the imam (that people have said he made taqleed of) in other issues, and it is well known that the blind follower never opposes his imam. And the truth of the matter is that he was upon the math-hab of Ahlul-Hadeeth, not a blind follower of anyone. He was like ash-Shaafi'ee, Ahmad, and the other jurists (fuqahaa') of the Hadeeth scholars. Aboo 'Abdillaah al-Haakim, may Allaah the Most High have mercy on him, had done well when he listed him among the jurists of the scholars of Hadeeth. He then singled him out, writing a biography of him, like he did for the other imams, like az-Zuhree, al-Awzaa'ee, Ibn 'Uyaynah, Ibn al-Mubaarak, Yahyaa al-Qattaan, Ibn Mahdee, Ahmad ibn Hanbal, Ibn al-Madeenee, and others. Before thier biographies, he stated the meaning of having fiqh in hadeeth, saying in the 20th sub-chapter: Knowledge of "fiqhul-hadeeth" - It is the very fruit of these sciences, and it is the basis of the Sharee'ah. The fiqh scholars of Islam, the people of analogy, opinion, deduction, debating, and researching, are well known in each and every era to the people of every land. And we will mention, with Allah's Will, at this occasion, fiqhul-hadeeth as taken from its people, to prove that the people of this science (Hadeeth), those who become highly proficient in it, are in no way ignorant of the fiqh of the narrations, since it is one of the varieties of this science (the science of Hadeeth). [2] Al-'Allaamah al-Mubaarakfooree, may Allaah the Most High have mercy on him, said: Just as al-Bukhaaree, may Allaah the Most High have mercy on him, was a follower of the Sunnah, someone who acted upon it, and a mujtahid who did not blindly follow one of the four imams or anyone else - so was Muslim, at-Tirmithee, an-Nasaa'ee, and Ibn Maajah. All of them were followers of the Sunnah, acting according to it, mujtahids, who did not blindly follow anyone. [3] To summarize: Imam Muslim, may Allah the Most High have mercy on him, and the authors of the six books, and others, were the jurists (fuqahaa') of the Hadeeth scholars, acting by it (the Sunnah), calling to it, not giving any weight or importance to blindly following anyone, no matter who he was. They had no imam other than the Messenger of Allaah (sallallaahu 'alayhe wa sallam), the one that, by way of him, Allaah guaranteed the creation's guidance, and their success lies in obeying him and following after his way. Allaah the Most High has said: ( And if you obey him, then you will be rightly guided ) [4] And Allaah the Most High has said: ( And follow him so that you might be rightly guided ) [5] And if their positions corresponded to the positions of some of the imams in some issues, then it is only due to some evidence that led them to that. Those who fall short in understanding the issue think this is due to taqleed, and thus they have labeled them with something that those far less than them in scholarship do not even deserve to be labeled with (taqleed). And Allaah is the One whose Assistance is sought against those who oppose what is correct. And Allaah is most knowledgable about what is correct, and to Him is the return and the end result. FOOTNOTES [1] a translation of the meaning of Soorah al-Anbiyaa' (21):7 [2] Ma'rifatu 'Uloom al-Hadeeth (p.63-78) [3] The introduction of Tuhfatul-Ahwathee (1/353) [4] a translation of the meaning of Soorah an-Noor (24):54 [5] a translation of the meaning of Soorah al-A'raaf (7):158 TEST YOUR UNDERSTANDING What was Imam Muslim's math-hab? How would you refute someone who claims that all Muslims are required to make taqleed of one of the four imams? How would you respond to someone who claims that Imam Muslim was a Hanbalee since he held the same position as Imam Ahmad in many issues?

3rd lesson A person should not fast on the last one or 2 days of Shabaan, unless this person regularly fasts for example on mondays or thursdays and this comes one of the last two days of Shaaban one year Day of doubt -> last day of shaaban, day 30th of shaban, fasting is forbidden on that day Whoever fasts the day of doubt has disobeyed Abul Qasim. The prophet (sallallaahu 'alayhi wa sallam) would have the intention to fast during the night before dawn and he commanded this to his ummah. The prophet (sallallaahu 'alayhi wa sallam) said:"whoever did not intend his fast during the night then there is no fast for him" this is limited to the obligatory fast As for voluntary fast, then it is not essential to have the intention before, for voluntary fast intention can be made when a person has not yet eaten that day. it is permissible for a person to have intent for voluntary fast during the day before the sun sets, if the person has not done anything yet that day which would invalidate the fast. During the night the person can eat and drink until the true dawn occurs Two kinds of dawn -> the false dawn, the true dawn. 2:187 ... "eat and drink until the white thread becomes distinct from the black thread" ... white thread of dawn A person can finish the drinking and eating while hearing the adhan -> he can finish eating from the dish in his hand and from the drink in his hand until he has enough of it. The Prophet (sallallaahu 'alayhi wa sallam) used to hasten in breaking the fast and delay the predawn meal (the suhuur) and he commanded this for his ummah Bukhari Volume 3, Book 31, Number 178: Narrated Sahl bin Sad: Allaah's Messenger (sallallaahu 'alayhi wa sallam) said, "The people will remain on the right path as long as they hasten the breaking of the fast." my ummah will not cease in good ... The religion will not cease to be manifest ... it means to begin taking your iftar as soon as the disk of the sun disappears don't delay the breaking of the fast until the redness disappears from the sky and the stars become visible, this is the way of the Jews and the shi'a The Prophet (sallallaahu 'alayhi wa sallam) would delay the pre-dawn meal until the end of its time, such that occasionally the companions would hear the pre-dawn adhan for fajr and they were having their suhuur. Anas radiya Allaahu 'anh was asked: "What was the interval between the Suhur and the Adhan?" He replied, "The interval was sufficient to recite fifty verses of the Quran." (reported in al Bukhari and in Muslim). The Prophet's: (sallallaahu 'alayhi wa sallam) breaking of the fast was very light not such as some people do today, eating for iftar until they get indigestion. the Prophet (sallallaahu 'alayhi wa sallam) would break fast with an odd number of ripe dates, if none then dried dates, if none then water, then he would stand for prayer during its appropriate time. He would not delay maghrib beyond its time, as some people do, being busy with their iftar which is more like a meal, Then staying home for the congregational prayer and delaying maghrib until right before isha and then being lethargic during prayer because of having eaten too much all of this contradicts the teachings of the prophet (sallallaahu 'alayhi wa sallam). He (sallallaahu 'alayhi wa sallam) would say -> "the thirst has gone, the vessels are moistened and the reward is confirmed in sha Allah" Dhahaba Ad-Dhamaa' wa Ibtalat al 'Uruq wa thabatal-Ajru in shaa' Allaah. he (sallallaahu 'alayhi wa sallam) would give iftar for one fasting and he ordered it saying: "whoever gives iftar for one fasting person then he gets same rewards as the fasting person without decreasing the reward of this person" ( reported by at Tirmidhi and others and shaykh al Albani rahimahullah graded it as saheeh). He (sallallaahu 'alayhi wa sallam) ordered the one breaking his fast to say du'a for his host saying: "may the fasting break their fast in your home and may the dutiful and pious eat your food and may the angels send prayers upon you" Reported by Ibn Majaa and Ibn Hibban and declared as saheeh by shaykh al Albani. The prophet (sallallaahu 'alayhi wa sallam) used to invited others for suhuur, even if only for a glass of water. Calling it the "blessed meal" And he (sallallaahu 'alayhi wa sallam) also said: take suhuur for there is surely blessing in suhuur. He (sallallaahu 'alayhi wa sallam) also said: indeed the angels say salah upon those taking suhuur. The prophet (sallallaahu 'alayhi wa sallam) had good manners during ramadhan and commanded this for the fasting person. The fasting person should abstain from anger and the like abstain from saying what is not true Bukhari Volume 3, Book 31, Number 127: Narrated Abu Huraira radiya Allaahu 'anh: The Prophet (sallallaahu 'alayhi wa sallam) said, "Whoever does not give up forged speech and evil actions, Allaah is not in need of his leaving his food and drink (i.e. Allaah will not accept his fasting.)" And if somebody should fight or quarrel with him, he should say, "I am fasting". The prophet (sallallaahu 'alayhi wa sallam) was most kind with his family during ramadhan. The prophet (sallallaahu 'alayhi wa sallam) would sometimes start fasting and then perform ghusl. the prophet (sallallaahu 'alayhi wa sallam) would sometimes kiss his wives during fasting but ... he was the one with the most control over his desires. He (sallallaahu 'alayhi wa sallam) would help his wives in their work, minding the sheep, mending his shoes, etc. He (sallallaahu 'alayhi wa sallam) would eat the food if he liked it, and not eat it without complaining if he did not like it The messenger (sallallaahu 'alayhi wa sallam) used siwak while fasting He (sallallaahu 'alayhi wa sallam) did not forbid using siwak either before noon or after it. He (sallallaahu 'alayhi wa sallam) said the siwak is refreshing for the mouth and pleasing to the Lord. He (sallallaahu 'alayhi wa sallam) would clean his mouth with water during fasting but warned against exaggerating in this. He (sallallaahu 'alayhi wa sallam) said; exaggerated in washing the mouth and the nose with water except during fasting. The prophet (sallallaahu 'alayhi wa sallam) teaching about travel during ramadhan shows the utmost guidance. during travel the companions would either fast or break the fast sometimes the prophet (sallallaahu 'alayhi wa sallam) would command them to break the fast to be strong when facing the enemies. He (sallallaahu 'alayhi wa sallam) also encourage them to break fast during traveling, saying fasting during traveling is not part of righteousness He (sallallaahu 'alayhi wa sallam) broke his fast during the travel for the victory of Makkah. With respect to the fasting the following three matters should be beneficial to remember. If fasting or breaking the fast are same in their degree of easiness upon the person, then fasting during traveling is better for him however breaking the fast is permissible If fasting is difficult for the person, then breaking the fast is more proper If the degree of hardship is intense such that he may fear harm for himself, then it is forbidden for him to fast during the travel. He (sallallaahu 'alayhi wa sallam) gave permission for the elderly men and woman, the pregnant and nursing to not fast He (sallallaahu 'alayhi wa sallam) told them to feed one such measure per day. he (sallallaahu 'alayhi wa sallam) also pour cold water over his head due to intense heat during fasting he (sallallaahu 'alayhi wa sallam) also forbade to fast without eating at night. The prophet (sallallaahu 'alayhi wa sallam) did even more worship during fasting ramadhan. He (sallallaahu 'alayhi wa sallam) would not pray more than 11 rakaat during ramadhan or otherwise. But his praying was more serious than the one of some people who might recite only one verse per rakaa in taraweeh. He (sallallaahu 'alayhi wa sallam) encouraged his companions to journey for umrah during ramadhan and said that umrah in ramadhan is equal to hajj And in another version: equal to hajj with me. During the last 10 nights of ramadhan the prophet (sallallaahu 'alayhi wa sallam) would perform 'itikaaf He (sallallaahu 'alayhi wa sallam) it during 20 days in ramadhan during the last year of his life and performed it in shawwal also. he (sallallaahu 'alayhi wa sallam) permitted his wives to perform 'itikaaf with him he (sallallaahu 'alayhi wa sallam) would not perform 'itikaaf without fasting and the scholar consider fasting part of the seclusion in the mosque. During the last year of the prophet's life, Jibrayl went over the whole qur'aan twice The prophet (sallallaahu 'alayhi wa sallam) forbade reading the whole qur'aan in less than three days. He (sallallaahu 'alayhi wa sallam) said that the one doing it in less than three days does not comprehend the qur'aan When ramadhan began, imaam Malik would cease his classes to be dilligent in teaching the qur'aan Saying: this is the month of the qur'aan he (sallallaahu 'alayhi wa sallam) was more generous than a “soothing breeze" He (sallallaahu 'alayhi wa sallam) would give from his possessions without fear of poverty. Some people spend ramadhan in front of TV or playing cards and in other useless activities. Out of nine ramadhan, the prophet (sallallaahu 'alayhi wa sallam) fought 6 battles Ramadan should not be an occasion of eating, drinking and fulfilling desires during the final days of ramadhan before 'eid prayer there is the charity to be given zakat ul fitr to be paid for everyone : old , young, etc. If paid AFTER THE 'EID PRAYER then it is usual sadaqa, it is not zakat ul fitr.

lesson on ramadan continues The Prophet {sallallaahu 'alayhi wa sallam}said, "There is a gate in Paradise called Ar-Rayyan, and those who observe fasts will enter through it on the Day of Resurrection and none except them will enter through it. It will be said, "Where are those who used to observe fasts?" They will get up, and none except them will enter through it. After their entry the gate will be closed and nobody will enter through it. this is because the believer abandons the beloved things for Allaah subhaanahu wa ta'aala (food, drink, legal sexual intercourse) exemplifying his sincere faith and worship to Allaah subhaanahu wa ta'aala the fact that he is realy abstaining from food and drink, both in public and in secret, reflects this honesty and the strong love of Allaah knowing well that Allaah is the All-Knowing of everything and because of this fact, Allaah made the rewards for fasting greater than for any other forms of worship Muslim Book 006, Number 2567: Abu Huraira (radiya Allaahu 'anh) reported Allaah's Messenger (sallallaahu 'alayhi wa sallam) as saying: Every (good) deed of the son of Adam would be multiplied, a good deed receiving a tenfold to seven hundredfold reward. Allaah, the Exalted and Majestic, has said: "with the exception of fasting, for it is done for Me and I will give a reward for it, for one abandons his passion and food for My sake" ... Imaam Ibnul Qayyim commented -> people may see that a person is not eating in front of them but the fact that he is actually abandoning his food and his desires for the sake of Allaah is a thing that nobody can find out about, and this is the essence of fasting Fasting leads to the achiement of taqwa, and this is one of the most important wisdoms of fasting, it enables the person to reach this state of taqwa because it lessens the desires of the stomach and controls the sexual drive, and whoever really fast frequently would overcome these two desires more easily.All of this will lead to a manifestation of a course cautious about sins and assist in controlling the way of life in a way that pleases Allaah subhaanahu wa ta'aala When fitnah (trials / tribulations) appears then extinguish it with taqwa. One of the great definition of taqwa -> taqwa is to act in obedience to Allaah upon a light from Allaah (meaning : upon a faith from Allaah) hoping in the mercy of Allaah, and taqwa is leaving/ abandoning the acts of disobedience to Allaah upon a light from Allaah due to the fear of Allaah (arousing from the fear of Allaah). this is very important regarding the fasting because if fasting is to be a real act of obedience with respect to the doer, or a means of nearness to Allaah, it cannot start unless with pure eemaan (faith in Allaah), not habits / desires, nor seeking the praise of people. The aim of any action and its goal should be to attain the reward of Allaah and to seek His good pleasure. Therefore, now we know fasting is a means of attaining this because fasting helps to prevent from many sins that one is prone to. The Prophet (sallallaahu 'alayhi wa sallam) said -> fasting is a shield with which the slave protects himself from the fire (reported by Imaam Ahmad and graded hasan by shaykh Al Albani rahimahullaah) and this incites a very important benefit which we should try to remember After each day of fasting one should ask this question -> Has this fasting made me more fearful of Allaah and more obedient to Him? Did it preserve me and keep me away from sin and disobedience? This is the issue about gaining taqwa, one of the important wisdoms of fasting Bukhari Volume 3, Book 31, Number 125: Narrated Abu Huraira radiya Allaahu 'anh: the Prophet (sallallaahu 'alayhi wa sallam) said -> ... whoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward from Allaah, then all his previous sins will be forgiven (agreed upon hadeeth). In the light of the objectives of attaining taqwa we have a reminder in this. . Bukhari Volume 3, Book 31, Number 127: Narrated Abu Huraira radiya Allaahu 'anh: The Prophet (sallallaahu 'alayhi wa sallam) said, "Whoever does not give up lying speech (false statements and acting upon those lies) and acts of foolishness, Allaah is not in need of his leaving his food and drink (i.e. Allaah will not accept it from him.)" So it is a cause, a means to attain taqwa, everytime a person is about to indulge in a sin he remembers that he is fasting, if someone abuses him, fights him, insults him, let him say "I am fasting" (as the Prophet sallallaahu 'alayhi wa sallam directed) to remind himself that he is in a state of fasting and thus hold himself from confronting this abuse/ fighting/ insult by something similar From the wisdoms of fasting is -> The heart becomes empty of heedlessness and occupied with contemplation and remembrance. Because eating, drinking, and following these desires distract a person and weaken his ties with Allaah and they may render the heart harsh and blind it from the truth and this is why the Prophet (sallallaahu 'alayhi wa sallam) directed us to lighten the taking of food and drinks. the Prophet (sallallaahu 'alayhi wa sallam) said -> the son of Adam has not filled a vessel worse than his stomach, suffice for the son of Adam some bites to strenghten his build up and, if it is inevitable, then let him reserve 1/3 for his food, 1/3 for his drink, 1/3 for his breath Saheeh Muslim, Book 037, Number 6623: Handhala Usayyidi (radiya Allaahu 'anh), who was amongst the scribes of Allaah's Messenger (sallallaahu 'alayhi wa sallam) reported: I met Abu Bakr (radiya Allaahu 'anh). He said: Who are you? He (Handhala) said: Handhala has turned to be a hypocrite. He (Abu Bakr) said: Hallowed be Allaah, what are you saying? Thereupon he said: I say that when we are in the company of Allaah's Messenger (sallallaahu 'alayhi wa sallam) we ponder over Hell-Fire and Paradise as if we are seeing them with our very eyes and when we are away from Allaah's Messenger (sallallaahu 'alayhi wa sallam) we attend to our wives, our children, our business; most of these things (pertaining to After-life) slip out of our minds. Abu Bakr (radiya Allaahu 'anh) said: By Allaah, I also experience the same. So I and Abu Bakr went to Allaah's Messenger (sallallaahu 'alayhi wa sallam) and said to him: Allaah's Messenger, Handhala has turned to be a hypocrite. Thereupon Allaah's Messenger (sallallaahu 'alayhi wa sallam) said: What has happened to you? I said: Allaah's Messenger, when we are in your company, we are reminded of Hell-Fire and Paradise as if we are seeing them with our own eyes, but whenever we go away from you and attend to our wives, children and business, much of these things go out of our minds. Thereupon Allaah's Messenger (sallallaahu 'alayhi wa sallam) said: By Him in Whose Hand is my life, if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allaah), the Angels will shake hands with you in your beds and in your paths but, Handhala, time should be devoted to the worldly affairs and time should be devoted to prayer and remembrance. He (the Holy Prophet) said this thrice. One of the righteous predecessors said -> the self when it becomes hungry and thirsty, the heart becomes clear; ... and when it is full, the heart becomes blinded From the wisdoms of fasting -> Through fasting the rich would properly estimate the grace of Allaah upon him where Allaah provided for him the food, the drink and the legal sexual intercourse while many from the creation are deprived of that therefore the rich should remember Allaah and praise Him and be in a state of gratitude for this ease and remember that he has a brother, or a sister, poor who maybe went to bed hungry, and therefore he gives, from what Allaah gave him, charity to cover their nakedness and to provide for their hunger. and that is why the Prophet (sallallaahu 'alayhi wa sallam) was the most generous and he used to be the most generous during the month of Ramadan when Jibreel comes to study with him the Qur'aan So, the person experiences the hardship of the poor and thus should be thankful to Allaah subhaanahu wa ta'aala who blessed him with these bounties, and thus he should be more sympathetic and willing to share what Allaah gave him And the poor rediscovers that fasting helps a person to be more devoted to worship and more able to concentrate and ponder. From the wisdoms of fasting -> Training oneself on self-control, strengthening willpower, acquiring patience, holding to the self which is inclined to evil except whomsoever Allaah subhaanahu wa ta'aala had mercy upon. So if he keeps it without check it will ruin him and lead to his own destruction, and if he keeps it in check and under authority he will be able to lead it to the highest ranks and the noblest objectives. The Prophet (sallallaahu 'alayhi wa sallam) made it clear that the month of Ramadan is the month of patience because it increases one's willpower to control desires and the selfishness of the soul, The benefit is rendering the self more submissive to the obedience of Allaah subhaanahu wa ta'aala From the wisdoms of fasting -> Breaking the arrogance of the self so that it submits to the truth and yields Too much eating, full stomach, and much of the legal sexual intercourse, may lead to arrogance and haughtiness because the self, when it is in need of these, busies itself with attaining them and if it attains them then it feels that it really achieved its goal and thus it would feel pleased but in a blameworthy manner leading to arrogance. The saved one is the one whom Allaah subhaanahu wa ta'aala saved. From the wisdoms of fasting -> The blood vessels become more restricted because of hunger and thirst and thus the pathway for shaytan within the body also becomes more restricted because the shaytan takes a path within the son of Adam, that of the path of blood (as affirmed in the two saheeh from the Messenger (sallallaahu 'alayhi wa sallam), and therefore through fasting the whispers of shaytan will settle and the ignited desire for lusts and anger will be broken. Saheeh Muslim, Book 8, Number 3233: Abdullah (b. Mas'ud) (radiya Allaahu 'anh) reported that Allaah's Messenger (sallallaahu 'alayhi wa sallam) said to us: 0 young men, those among you who can support a wife should marry, for it restrains eyes (from casting evil glances) and preserves one from immorality; but he who cannot afford It should observe fast for it is a means of controlling the sexual desire. From the wisdoms of fasting -> There is the health aspect, the body acquires strength and endurance, depriving the body of food for a period of time helps its defense and endurance mechanisms and this in turn protects the body from certain diseases Fasting also gives rest to the digestive system for a period of time and helps to clear away some harmful matters. Research finding concerning fasting -> It increases the level of HDL ("good" cholesterol) in relation to the LDL ("bad" cholesterol) such that the ratio of HDL to LDL is favorable, lowering the risk of cardiac diseases.

Ramadhan A blessed month is coming, Islam is the deen of nourrishment, of faculties and every worship in Islam has a wisdom ( and/or wisdoms), some of it apparent by text or by the intellect. Some of these wisdoms may not be clear to some but may be clear to others from the people of knowledge, and this is why we are commanded to ask the people of knowledge in that we do not know of. The collective wisdom in worship are all directed to the purification of the soul, purifying it from its defects, and every worship in Islam done in the legal way has its influence on the self but that differs in accordance with the degree of attachment of the worshiper and when worship does not influence the soul and man's action then such worship is like a body without a soul. Certainly fasting is one of the great worship in Islam and many are the wisdoms of fasting, many wisdoms are clear and many wisdoms are known to some but not to others. The master of months is the month of Ramadan and it is the school for the believers, a school nourishing the heart as well as the tongue and the limbs. Certainly and without a doubt the fasting of this month in accordance with the way prescribed will give its fruits. these fruits can be summarized as follows -> • firmness on the truth • increase in faith • strength in certainty • establishment in good manners • The exertion of the actions of the heart from fear, hope, love and longing. The blessings of this month are diverse and reflect on the creed of the Muslim and his manners, and it is a mean of protection from deviation. In it the Muslim tries to fulfill the rights of Allah upon him as well as the rights of mankind in other to perfect his true slavery. This is the coming month of Ramadan, the month of fasting, Fasting -> linguistically means restraining al imsak 19:26 "So eat and drink and be glad, and if you see any human being, say: 'Verily! I have vowed a fast unto the Most Beneficent (Allâh) so I shall not speak to any human being this day. Fasting -> legal meaning: the worship of Allah by restraining from taking all things that nullify the fasting, from the time of fajr (start of true dawn) until sunset. Rulings of Fasting in Ramadan The fasting of Ramadan is obligatory by textual proofs from the Qur'aan and the sunnah, as well as from the general consensus of the muslims. Proof from the Qur'aan verses 2:183-185 -> 2:183 O you who believe! Observing As-Sawm is prescribed for you as it was prescribed for those before you that you may become Al-Muttaqun (the pious). 2:184 [Observing Sawm] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man, etc.), They have (a choice either to fast or) to feed a Miskin (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know. 2:185 The month of Ramadan in which was revealed the Qur'an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm must be made up] from other days. Allah intends for you ease and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbir on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him. Islam is founded upon 5 pillars 1. testimony of faith -- 2. prayer --- 3. due charity --- 4. fast --- 5. hajj the prophet (sallallaahu 'alayhi wa sallam) also said: if you see it (the crescent of the new moon of ramadan) then fast. Proof from the general consensus of the muslims -> The fasting of the month of Ramadan is an obligatory worship and that it is one of the pillars of Islam. Anyone who denies its obligation becomes a kafir unless he lives in a remote place whereby he does not know anything about the rulings of Islam, then he is to be taught and if then insist, after the proof is established upon him, then he commits kufr. Anyone abandoning the fasting due to laziness however he testifies to its obligation then he is in a grave danger Some scholars say he is an apostate kafir, however the preponderating opinion is that he is a rebellious fasiq and he is in a grave danger When Was Ramadan Ordained The command concerning the fasting of the month of Ramadan was in the second year after hijrah [the migration of the prophet (sallallaahu 'alayhi wa sallam)], so the prophet (sallallaahu 'alayhi wa sallam) fasted 9 years The ordainment of fasting was in two stages 1. Giving a choice between fasting and feeding the poor, however giving preference for fasting over feeding 2. Assigning fasting without a choice And whoever is ill or on a journey, the same number [of days which one did not observe Sawm must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbir on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him. verse 2:184 was abrogated by verse 2:185 "So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm that month" Wisdom Behind the Fasting 2:183 O you who believe! Observing As-Sawm is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious). The wisdom is to achieve taqwa (al muttaqeen: those who have taqwa). taqwa -> to abandon what is unlawful, in a general way taqwa encompasses the execution of what is commanded and the abandonment of what is prohibited. Therefore this asserts that the believer upon fasting should comply with the ordinances of Allah swt, abandoning the unlawful of sayings and actions (no backbiting, no lying, no spreading of mischief, no selling of unlawful, all prohibited matters) and if the person does this for a period of one month then his self will become upright and will train on uprightness for the rest of the year. Unfortunately many of those who fast do not differentiate between the days of fasting and their regular days of none fasting, they take it as a habit and you don't feel that they have been influenced by the fasting and of course there are those who fast the entire month with little benefit such as that by the time the month is over, you see them returning to their "normal state" Wisdom for the Fasting Being in Ramadan 2:185 The month of Ramadan in which was revealed the Qur'an ...And this is far greater in its magnitude than the sending of rain, because the ummah cannot be upright and established on the deen except with this type of worship in this specific month in this month there is a testing of the truth of intention and of compliance. Will the person comply or he will continue to comply with that which agrees with his own self and desires or he will transcend that and comply with what pleases Allah subhaanahu wa ta'aala. Among the 5 obligatory types of worship -> some are purely physical some are purely financial. >distinguishes the miser from the generous, For some people, praying one thousand rakat is easier than spending even little in charity and for some, it is easier to spend than praying one single rakat that is why the shari'ah came in such divisions and diversity in order to find out who will be in compliance with the worship of Allah and who will be in compliance with his own desires. Prayer is purely physical, saying and actions, there is no spending of wealth in it. zakat is in spending of wealth, purely spending. Wealth is beloved to man, and it is from man's nature this attachment to wealth, 100:6 Verily! Man (disbeliever) is ungrateful to his Lord; 100:7 And to that fact he bears witness (by his deeds); 100:8 And verily, he is violent in the love of wealth. man covets wealth intensely and the giving of what is beloved does not take place except with truthful intention and faith that the giving of this beloved thing is done to attain that which is more beloved and this is the pleasure of Allah swt and to attain his noble abode in Paradise. Since zakat is giving what is intensely beloved to man, Allah lightens its conditions by 1. having the obligatory charity take place only once a year 2. and then it is due only on certain types of wealth, 3. and then only a specified amount depending upon the type of wealth. In fasting there is testing and this is the restrainment of something beloved and it is really intense. The believer restrains from the desire for food and drinks, the desire for legal sexual intercourse and fasting occurs during working hours (it is not specified to the night). The testing during the day is a clear test so therefore the believer abandons his lust for the sake of Allah swt, even if he is to be beaten so as to eat one single date or to drink a class of water, he would not do it. this is why the learned scholars of Islam said : fasting is a secret between the slave and his Lord hadeeth Qudsi -> Allah subhaanahu wa ta'aala said: all the deeds of the children of Adam belong to them, except the fasting belongs to ME and I will reward it The prophet (sallallaahu 'alayhi wa sallam)said : fasting is a shield against hell and sin. a fasting person should not fight and quarrel, if someone upsets him he should rather say " I am fasting" (meaning -> I am not going to fight /quarrel with you). The prophet (sallallaahu 'alayhi wa sallam) said: he who does not give up forged speech and evil actions Allah does not need his restraining from eating and drinking. clear wisdom -> achieving piety and righteousness. The hajj is purely physical and whatever is spent on the hajj and the like is related to the fact that it is purely physical, for example the cost of traveling. the jihad is composed of worship, striving through the physical as well as striving in wealth, and it may be done physically independently of wealth and it may be done with wealth alone. The point of mentioning this is that if you comprehend the shari'ah and the legislations, you will find them up most in wisdom and in agreement with that which is beneficial to man. Why This Name For the Month At the time of the naming, this name was given because it coincided to a time of the year where the sun breaks the ground because of the intense heat ramdaa' -> the breaking of the ground due to the sun's heat.

If you think you can be just to both of them and you would like to marry 2, mashaallah at least you are being honest with her and you are telling her now, because telling her later can bring troubles within your marriage if she disagrees, coz that will mean you may lose your first marriage. So I advise you since it is allowed in Islam and that is what you want to go for it but find someone who is happy with you having 2 wives (this women will be someone who has a strong imaan which will help her to get through the emotions and or jealousy) at least then there can be a strong family unit, lasting friendship between the wives and treating each other like sisters in Islam wanting for each other what they want for them self’s. inshallah may allah make it easy for you.

i went back home to hargeisa 3 years ago and mashallah it was great, surprisingly I never wanted to come back. I also went to burco, boorama and barabara and buurta sheikh and mashaallah they where beautiful especially barabaras docks. I realy liked a hotel in boorama called 7 stars (I think that was the name) because that was the only hotel I have seen that had chicken and not only lamb lol. Words cannot explain the wonderful experience of going back home so I advise all those who have never set a foot back home to book it as their next holiday.

1. Any human being who is pleased to be set as an object of worship is a Taaghout 2- the one who exceeds the limits concerning following and obedience to other than Allaah and setting rivals to other than Allaah he is a then a Taaghout 3- Those who make Istihlaal "making the unlawful lawful, vice versa" and are obeyed here it must be known that obeying them on their istihlaal is divided into 3 categories: a- if the person obeys them while pleased and content by their saying giving precedence to their judgment and discontent with Allaah's ruling then he is a kaafir b- the person obeys them while accepting Allaah's ruling and knowing that it's the best and most fitting to man but due to lowly desire in himself he chooses otherwise ie. he may be seeking a job and so forth.. in this case it's not kufr kufr (disbelief) rather he is a faasiq (rebellion disobedient) c- the person obeys them due to ignornace thinking their rulings are those of Allaah's ignorance* this is sub-divided into 2 cases: i- the person is able to know the truth by himself but he is neglegent in this case he is sinful, as Allaah ordered the people to ask the people of knowledge when matters are not known ii - the person is not knowledgable and unable to learn but he follows by way of blind following believing it's the truth in this case there is nothing upon him, meaning not held blameworthy. 4- Taaghout covers all that which opposes Allaah's judgement and this is of different levels and ranks some may lead to exiting the fold of Islaam while others don't some examples on Taaghout: those followed, soothsayers, magicians, "evil scholars", those pleased for being worshipped besides Allaah, idols and Taaghout may also be Satan or anyone who is worshipped other than Allaah and is pleased for that and calls for it and/or here one should remember a very important benefit explaining the issue of Taaghout which is often misunderstood: : this benefit was mentioned by sheikh Sulaymaan Ibn Samhaan Rahimahu Allaah, he said "it should be known that the one who seeks judgement from the taaghout, and the one who rules by other than Allaah's rule while believing these judgements are better and more perfect than Allaah's judgement and Messengers's and this is Kufr of creed taking the person out of islaam". as explained in the 10 nullifiers of Islaam however as to the one who does not believe as such but resorted tot he taaghout judgement while believing it to be false - this is the practical type and it's lesser and does not take the person out of islaam any ruler who equatest he judgement of Allaah and His Messenger to that of man and or believes the rule of man is better and more fitting than the islamic laws then he commits kufr ** and the term Taaghout in itself is concluded in itself it does not necessarily translate to major disbelief and apostacy since every kufr is taghout but not every taaghout is kufr : this explanation is necessary lest we misunderstand this and be carried away and misuse the term. Whoever disbelieves in Taaghuut and believes in Allaah, then he has grasped the most trustworthy handhold that will never break: 2:256 the meaning of laa illaaha illa Allaah - denial of taaghout and affirmation of Tawheed as in the verse. [43:26] And {remember} when Ibraaheem said to his father and his people: "Verily, I am innocent of what you worship, [43:27] "Except Him {i.e. I worship none but Allaah Alone} Who did create me, and verily, He will guide me." This is the meaning of laa illaha ila Allaah - the first verse being a negation and the next an affirmation What is the meaning of Muhammed Rasoulullaah? the meaning of it, concisely defined by sheikh Muhammed Ibn Abdul Wahhab rahimahu Allaah - it means "obeying him in that which he enjoins/commands, believing in that which he related, avoiding all that which he forbade and called us to abstain from, and that Allaah should not be worshipped except in the way that He salaah Allaahu alahi wa salaam explained and legally perscribed" the pillars for the testimony that Muhammed is the Messenger of Allaah are 2: 1- believing in his message 2- believing that he is a slave worshipper of Allaah [25:1] Blessed be He Who sent down the criterion {of right and wrong, i.e. this Qur'an} to His slave that he may be a warner to the 'Alameen. [17:1] Glorified {and Exalted} be He {Allaah} [above all that {evil} they associate with Him]. Who took His slave for a journey this is a great journey of honour and he was mentioned there as a slave : in the station of Salaah and invocation: [72:19] {it has been revealed to me that} When the slave of Allaah stood up invoking {his Lord Allaah} in prayer to Him [47:19] So know that laa ilaaha illAllaah, : [43:86] And those whom they invoke instead of Him have no power of intercession; except those who bear witness to the truth {i.e. believed in the Oneness of Allaah, and obeyed His Orders}, and they know {the facts about the Oneness of Allaah}. except those who bear witness to the truth also in the hadeeth of Imam Muslim from Uthaam: "no one dies except knowing that there is no true god worthy of worship except Allaah except that he enters paradise" many utter this by tongue but know nothing of the meaning while the mushriks at the time of the prophet knew well what it means and requires, that's why they said as in: [38:5] "Has he made the aliha {all} into One Ilah. Verily, this is a curious thing!" the second condition: and certainity as opposed to doubt meaning the one who utters the testimony of laa illaha illa Allaah certain to what it means having no doubt [49:15] Only those are the believers who have believed in Allaah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allaah. Those! They are the truthful. [9:45] It is only those who believe not in Allaah and the Last Day and whose hearts are in doubt that ask your leave {to be exempted from Jihad}. So in their doubts they waver. and in the hadeeth reported by Abu huraira radia Allaahu anhu, the prophet said salaah Allaahu alahi sallam "I bear witness that there is no true god worthy of worship except Allaah and that I am the messenger of Allaah, no one shall meet Allaah with conviction not doubting the testimony except that he will enter paradise" he also reported that the messenger told him salaah Allaahu alahi wa sallam: "whoever you meet outside this garden [or orchard] who testified and bear witnessed that there is no true god except Allaah with certainity in his heart then give him the glad tidings of paradise" the third condition -->>> al ikhlaas sincerity as opposed to shirk, and this negates shirk [98:5] And they were commanded not, but that they should worship Allaah, and worship none but Him Alone, and perform As-Salat and give Zakat: and that is the right religion. also abu huraira reported that the messenger said salaah Allaahu alahi wa sallam: "the most happy ones to recieve my intercession are those who say laa illaaha ila Allaah sincerely from their hearts or themselves" also the hadeeth: "Allaah subhanahu wa ta'ala has forbade for the hellfire anyone who says laa illaaha ila Allaah seeking or desiring the face of Allaah" then the sheikh said as the 4th condition" and truthfulness as opposed to hypocracy dishonesty and lying" [29:1] Alif Lam Meem [29:2] Do people think that they will be left alone because they say: "We believe," and will not be tested. the person must utter it truly from his heart [29:3] And We indeed tested those who were before them. And Allaah will certainly make {it} known {the truth of} those who are true, and will certainly make {it} known {the falsehood of} those who are liars, {although Allaah knows all that before putting them to test}. and in the hadeeth of Mu'aad Ibn Jabal that the prophet said salaah Allaahu alahi wa sallam: "no one bears testimony to their being no one being worthy of worship except Allaah and Muhammed is Allaah's slave and messener sincerely and truly from his heart except that Allaah makes the hellfire forbidden for him" (bukhari) 5th condition: al mahaaba al munafiya lil bughd, love for this kalimah of tawheed, and this love opposes disliking or hating what it entails and loves those who comply with it Allaah said: [2:165] And of mankind are some who take {for worship} others besides Allaah as rivals. They love them as they love Allaah. But those who believe, love Allaah more {than anything else}. If only, those who do wrong could see, when they will see the torment, that all power belongs to Allaah and that Allaah is Severe in punishment. [5:54] O you who believe! Whoever from among you turns back from his religion, Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allaah, and never afraid of the blame of the blamers. That is the Grace of Allaah which He bestows on whom He wills. And Allaah is All-Sufficient for His creatures' needs, All-Knower. 6th condition: wal inqiyaadu al munafi lil shirk, compliane and submission as opposed to shirk so the believer must comply and submit to what it means and implies from the outward and inward actions [4:125] And who can be better in religion than one who submits his face {himself} to Allaah; and he is a Muhsin [31:22] And whosoever submits his face {himself} to Allaah [i.e. worships Allaah {alone} with sincere Faith in the {1} Oneness of His Lordship,{2} Oneness of His worship, and {3} Oneness of His Names and Qualities], while he is a Muhsin {good-doer i.e. performs good deeds totally for Allaah's sake without any show-off or to gain praise or fame etc. and does them in accordance with the Sunnah of Allaah's Messenger}, then he has grasped the most trustworthy hand-hold. [4:65] But no, by your Lord, they can have no Faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept {them} with full submission. 7th condition, wa al qubul al munaafi lil rad - acceptance which negates rejection so the person must accept what it entails from worship to Allaah and abandoning any worship to other than Allaah. anyone saying this kaalimah without accepting and adhering then he will be like those whom Allaah said about them: [37:35] Truly, when it was said to them: laa ilaaha ill- Allaah," they puffed themselves up with pride {i.e. denied it}. [37:36] And {they} said: "Are we going to abandon our aliha for the sake of a mad poet? 8th condition: al kufr bima yu'badu min duni-laah -denial of what is worshipped besides Allaah or to the exclusion of Allaah. there must be a denial to all this worship and affirming worship to Allaah alone. The prophet alahi assalaatu wa assalaam, said: "whoever says laa illaaha ila Allaah and denies whateve r is worshipped besides Allaah then his wealth and blood is protected and his accounting will be with Allaah aza wa jal" the ulamaah deducted these conditions from the book and sunnah what are the conditions that Muhammed is the messenger of Allaah? 1- accepting and believing in his message by the heart, uttering it on the tongue and following that which he commanded and obstaining from that which he forbade and believing in what he informed from the former matters that were unknown to us and future matters Allaah told him about and loving him more than the person loves himself, his wealth, children, parents and the rest of mankind. and giving presedence to his saying above the saying of anyone and acting according to his sunnah these are the conditions of "Muhammed rasoulullaah". there are certain nullifiers of this testimony of tawheed know may Allaah's mercy be upon you, that Allaah far is He removed from all imperfect, He is the most high and he made it clear that mankind must follow islaam further more the declaration of Muhammed rasoulullaah is trusted with the message and he is to be followed and obeyed And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain {from it}, and fear Allaah. Verily, Allaah is Severe in punishment. 1- shirk in the worship of Allaah to associate something or anyone in the worship of Allaah [4:116] Verily! Allaah forgives not {the sin of} setting up partners in worship with Him, but He forgives whom he pleases sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away. 2:22 Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allâh (in worship) while you know (that He Alone has the right to be worshipped). 2- setting up intermediaries between the person and Allaah, this is kufr the prophet was asked "which sin is the gravest" he said "that you set up rivals with Allaah ... " 3- believing the mushriks who commit shirk are not disbelievers - this is kufr 5:51 O you who believe! Take not the Jews and the Christians as Auliyâ' (friends, protectors, helpers, etc.), they are but Auliyâ' to one another. And if any amongst you takes them as Auliyâ', then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrong¬doers and unjust this is one of the greatest contradictions to tawheed and many muslims are reluctant and feel ashamed to say the word "kaafir" those have an inferiority complex leading them to become blind followers and defenders of the kufaar and their way and they are in great danger as this may melt their identity 3:28 Let not the believers take the disbelievers as Auliyâ (supporters, helpers, etc.) instead of the believers, and whoever does that will never be helped by Allâh in any way, except if you indeed fear a danger from them. And Allâh warns you against Himself (His Punishment), and to Allâh is the final return 4th the belief that guidance by someone other than the prophet is better or that ruling by other than the rule of Muhammed is better then this is kufr 4:65. But no, by your Lord, they can have no Faith, until they make you (O Muhammad saw) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission some examples of this: the belief that systems and laws of humans are "better" or "Equal to the sharee'a" or that the islamic system is not suitable for contemporary times or that islaam is backward ie cutting the hand of theif or stoning of adulter is not "fitting" for this time and age. 5- hating any command anything of the prophet's message despite practicing it - this is kufr 47:9. That is because they hate that which Allâh has sent down (this Qur'ân and Islâmic laws, etc.), so He has made their deeds fruitless. 6- mocking any part of islaam or any of Allaah's names and attributes is kufr 9:65. If you ask them (about this), they declare: "We were only talking idly and joking." Say: "Was it at Allâh, and His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (sallallaahu 'alayhi wa sallam( that you were mocking?" 9:66. Make no excuse; you have disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimûn (disbelievers, polytheists, sinners, criminals, etc.). 7- involvement in magic, considering it permissible to practice ways.. ie. using magic to solve marriage problems 2:102 ... And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. these ways of magic are satanic whoever goes to fortune teller and believes him has done kufr there is warning about this in authentic hadeeth. 8. standing by the mushrik supporting them and helping them so that they would be prevalent against the muslims this is kufr. 5:51 O you who believe! Take not the Jews and the Christians as Auliyâ' (friends, protectors, helpers, etc.), they are but Auliyâ' to one another. And if any amongst you takes them as Auliyâ', then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrong¬doers and unjust. 9. to believe that some people do not have to follow the prophet saw, this is kufr because it negates the second part of the shahadah 3:85. And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers. 10. completely turning away from the religion of Allah, not learning and practicing it , this is considered kufr. 32:22 And who does more wrong than he who is reminded of the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the Mujrimûn (criminals, disbelievers, polytheists, sinners, etc.). : [46:3] We created not the heavens and the earth and all that is between them except with truth, and for an appointed term. But those who disbelieve turn away from that whereof they are warned. there is NO difference in accountability between the one committing the above, whether his intention is serious or he has intention to joke. it is NOT LEFT for even the student of knowledge to impute kufr on anyone, ruler or ruled, but rather to the grand and reliable scholars following the predecessors, they are the ones who check the rules and evidences and remove impediments before making their ruling (i) General Statements of Imputation of Kufr. This is known as Itlaaq-ut-Takfeer: stating in the general sense, such as to say, whoever does or says such and such, from what is known to be kufr then he is a kafir. (iii) Who Are the Ones who advise on these Enormous Matters? The Imputation of Kufr is very serious and it is not left for common Muslims or the student of knowledge to decide. Surely the reliable scholars following the path of the salaf are the ones who can advise concerning these immense issues. So people should refrain and hold themselves so as not to hasten to impute kufr on a particular person before the evidences are established and impediments are removed.

Explanation of Hadeeth 13 -- Riyaadu assaliheen under the book of Repentance 13. Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying: "By Allah, I seek Allah's forgiveness and repent to Him more than seventy times a day.''[Al-Bukhari]. Imam annawawi rahimahu Allaah put an intro and said that the scholars had said that repentance is an obligation obligated regarding every sin and if the sin is a matter between the slave and Allaah, and unrelated to the right of a person it has 3 conditions (to be accepted) 1- the person stops doing the sin 2- regrets doing it 3- makes a determination not to return to it if one of these conditoins are not fulfilled then the tawbah is not correct and if the sin is related to a right of a human being, then the conditions will be 4.. those 3 and fulfilling the right to the person so if it were any kind of wealth then he will return it to him and if it was a punishment for a slander then he enables the punishment to be on him and if it was backbitting then he asks for his forgiveness. Imam annawawi added (the person must repent from all sins) and if he repents from some of the sins then his repentance from these sins is correct but still he needs to make repentance from other sins (meaing other sins also require repentance) and he said that the obligation for tawbah is supported by the evidences from the Qur'aan, Sunnah and concencus of the ummah 24/31 ...............And all of you beg Allâh to forgive you all, O believers, that you may be successful[]. And (commanding you): "Seek the forgiveness of your Lord, and turn to Him in repentance 66/8. O you who believe! Turn to Allâh with sincere repentance! the author (Imam an-Nawawi rahimahu Allaah) mentioned the book of tawbah meaning to return .. and legally meaning to turn from disobedience of Allaah to His obedience. 8/38. Say to those who have disbelieved, if they cease (from disbelief) their past will be forgiven. The greatest and most obligated form from tawbah is from disbelief to belief. Next in importance and greatness in obligation is -- seeking forgiveness from the major sins. third rank -- seeking repentance from the small/minor sins what's obligated on the person is to make tawbah to Allaah from all sins, and the author mentioned 3 conditions however following and checking the textual proofs, the conditions can reach 5 1- sincerity meaing the intention of the person when making the tawabah is to be seeking the face of Allaah the Most Majestic and Mighty and he seeks that Allaah forgives him and pardons him of his sins and does not seek showing off/drawing nearer to people and he does not intend to ward off any harm from authority or people in charge and that Allaah forgives him his sins 2- regret and sorrow because the person when he feels the regret this regret is an indication that he is true in his tawbah so he grieves for what has occured and humbles himself and he sees himself in need of seeking Allaah with sincerity askig Him to forgive him. 3- that he siezes from indulging in the sin and stops and this is one of the most important conditions if the sin was the type of abandoning an obligation ie. if someone does not pay the zakaah and abandoned it, and if he intends to do tawbah then it's inevitable that he gives the zakaah which he didn't before same for one who does not treat his parents well also the same applies if the person severs the ties of kinship then he must establish them. if the sin is the type of doing a haram, then he immediately siezes from that ie. if the person is indulging in haraam like ribaa (usury) therefore the obligation is to rid himself from ribaa immediately then cleans out whatever he earned from it and if the sin is like deception, lying to people and the like then he should refrain and sieze from all of that and if it's like earning something haraam then he should return it to the person from whom he took it in an illegal way or asks his forgiveness and if it's like gheebah (backbitting) then he should refrain so for a person to come and say "I made tawbah to Allaah" while insisting upon abandoning the obligation, or insisting on doing the haraam then this tawbah is unacceptable rather it's like mocking at Allaah how can one claim that he repents to Allaah while insisting on disobeying him and he does not intend to ward off any harm from authority or people in charge hadeeth Allah's Apostle saying. "All the sins of my followers will be forgiven except those of the Mujahirin (those who commit a sin openly or disclose their sins to the people). An example of such disclosure is that a person commits a sin at night and though Allah screens it from the public if on the other hand the right is backbitting.. one spoke ill of someone infront of others while him being abscent. Here the ulamaah disagreed, some saying it's a must to go to him and tell him that he spoke ill about him and hope that he relieves and forgives. the other opinion is that one does not go to him, rather if he had known of your backbitting then it's a must to go to him and ask his pardon if on the other hand he did not know, then don't go to him and seek Allaah's forgiveness for him and speak good about him in the circles where he used to speak ill about him as the good deeds wipe out and remove the bad deeds and this opinion is more correct. The third condition for tawbah is to not return in the future, and if one intends to return when the opportunity is there then the tawabah is incorrect ie. if the person used to spends his wealth in sin .. like buying intoxicants or committing adultery/getting drunk, then he was touched by poverty upon he said "O Allaah I repent seeking your forgiveness" while lying intending that if the situations will improve as previously then he would return to these illegal practices this is the tawbah of the incapable. [4:18] And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent;" nor of those who die while they are disbelievers. For them We have prepared a painful torment. [40:84] So when they saw Our punishment, they said: "We believe in Allaah Alone and reject {all} that we used to associate with Him as {his} partners. [40:85] Then their Faith could not avail them when they saw Our punishment. {like} this has been the way of Allaah in dealing with His slaves. And there the disbelievers lost utterly {when Our Torment covered them}. [6:158] Do they then wait for anything other than that the angels should come to them, or that your Lord should come, or that some of the Signs of your Lord should come {i.e. portents of the Hour e.g., arising of the sun from the west}! The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good {by performing deeds of righteousness} through his Faith. Say: "Wait you! we {too} are waiting." the ulaamah rahimahum Allaah also spoke about the matter of acceptance of tawbah from a certain sin while insisting upon others would it be acceptable or not? 3 sayings: 1- that the tawbah is correct, tawbah from a sin is correct while the person is insisting upon other sins 2- tawbah is not acceptable from a certain sin while insisting upon another 3- it is detailed: if the sin upon which he insists is of the same kind of the sin which he repented then it's not acceptable tawbah from a sin is correct while insisting on another however the person will not be given the title of the one who repented in general and does not deserve to be praised as those who fully repent because he didn't and his repentance is still imperfect he repented from a certain sin so the sin will be lifted off him in that sense but he is not to be described as a person who repented in general rather it's to be said his tawbah is imperfect and and short this is the saying one would feel comfortable towards as he will not be described as fully repented and not be deprived from the tawbah of that specific sin. The person must repent from all sins and he rahimahu Allaah spoke the truth as many verses insight and call to the tawbah and make clear the merits and rewards of the tawbah. Allaah made it clear that he loves the oft repenting .. those who repent after making sins [24:30] Tell the believing men to lower their gaze {from looking at forbidden things}, and protect their private parts {from illegal sexual acts, etc.}. That is purer for them. Verily, Allaah is All-Aware of what they do. [24:31] And tell the believing women to lower their gaze {from looking at forbidden things}, and protect their private parts and not to show off their adornment except only that which is apparent {like hands}, and to draw their veils all over Juyubihinna {i.e. necks and bosoms, etc.} and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their {muslim} women {i.e. their sisters in Islaam, or the {female} slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful. he salaah Allaahu alahi wa salaam commands us to do tawbah while he alahi assalaatu wa assalalm makes tawbah more than us 15 Anas bin Malik Al-Ansari (MayAllah be pleased with him) the servant of the Messenger of Allah narrated: Messenger of Allah (PBUH) said, "Verily, Allah is more delighted with the repentance of His slave than a person who lost his camel in a desert land and then finds it (unexpectedly)".

quote May Allah subhanahu wa tacala make us amongst those who have knowledge of this deen, and act according with its teachings/ aamiin ameen Originally posted by ilaaliye1: quote: Make them 3 issues sis, third being, can he befriended with a christian? its a question we have to ponder upon! Allah knows best the following aya answers your question You (O Muhammad SAW) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad SAW ), even though they were their fathers, or their sons, or their brothers, or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rûh (proofs, light and true guidance) from Himself. And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allâh is pleased with them, and they with Him. They are the Party of Allâh. Verily, it is the Party of Allâh that will be the successful. (Al-Mujadilah 58:22)

rasheed what dont you realy understand. first of all we should not attend their celebrations, you said Sometimes, they know that you are a Muslim, so they give you or allow you to take some fruits and anything that is not a pork or wine. why would you go to their celebration in the first place even if they give you some fruit this fruit was for other then allah. doesnt this make it haram??