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HamduRabbi
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Ramadan: The Opportunity to Get Close to Allah (SWT) 42 Views 08/19/08
Bismillaah-r- Rahmaani-r-Rahiim Allahuumma Salli Alaa Seyyidina Muhammad wa sallim wa ahlihi wa saabihii wa salam taslima. The opportunity of Ramada to improve one's Islam through Salat and Zir. A few examples. Part One: Specific Acts of Worship 1.Attending Tarawih prayers and the congressional Fajr payer in one night. For those who live far from a congressional prayer facility, to make every effort to go to a masjid on Saturday and Sunday mornings. The benefits are equivalent to full night of worship. (1) 2.Staying busy in Zikr after Fadjr prayer until sunrise and offering two rakkat of Salat. (2) 3.Offering Salat Doha at a Masjid: To make the effort on Saturdays and Sunday s to go to a Masjid and offer Salautul Doha. (3) 4.Reading Sura Sajda and Suratul Mulk during at night. 5.Reading Sura Rahmaanu, Waaqi'ah, and Sura Hadiid together. 6.Delaying Witr until before Suhur, the last meal before Fajr (to offer Qiyam Al-Layil). 7.Reading one Juzz of the Qur'an every day to finish the entire Quran by the end of the month. For easy planning and practical purpose, the Qur'an has been divided in 30 parts or Juzz. If a believer read a little bit more than one Juzz a day, he may comlete the entire Quran by the end of the Month. Ramadan is the month of the Holy Quran. It was the practice of the Holy Prophet Muhammad (RSAW) to read the entire Qur'an in Ramadan. It is reported that in his last Ramadan, Jibril (AS) and the Holy Prophet revisted the Qur'an together two times (three times according to some reports). Part Two: General Acts of Worship All Year Around. Beside the Taraweh prayers, Ihtikhaf and Seeking Laylat-ul-Qadr, there is not really a difference between the acts of worship presented below and those discussed in the first part above. A believing man or woman should strive to do their best in all time. There is of course a greater emphasis during Ramadan A.Offering ?Isha, attending Tarawih prayers, and the following Fajr payer in congregation. For those who live far from a massallla, to make every effort to attend Fajr salat in congregation on Saturdays and Sundays. The benefits are equivalent to full night of worship. Sahih Muslim, Vol. I. ? B Chapter 46 (H. 656 p.368): ?Abdel ? Rahman b. Abu Amra reported: Uthman B. Affan (RAA) entered the mosque after the evening prayer and sat alone. I came and sat with him, so he said: O, son of my brother, I heard the Messenger of Allah (may peace be upon him) saying: He who observed the ?Isha prayer in congregation, it was as if he prayed up to the midnight, and he who prayed the morning prayer in a congregation, it was as if he prayed the whole night.? B.Staying busy with Zikr after Fadjr until sunrise and offering two rakaat. ?Simak b. Harb (RAA) reported: I said to b. Samura: Did you sit in the company of the Messenger of Allah (may peace be upon him)? He said: Yes, very often. He (the Holy Prophet) used to sit at the place where he observed the morning or dawn prayer till the sun rose or when it had risen; he would stand, and they (the companions) would talk about matters (pertaining to the days) of ignorance, and they would laugh (on these matters) while (the Holy Prophet) only smiled.? S. Muslim (H. 670, p377). Fiqh us-Sunnah, op. cit). ??According to another Hadith, if a person offers Fajr Salaat in congregation and remains engaged in zikr of Allah until sunrise, and then offers two rakaat of Nafl Salaat, his reward will equal that of a perfect Hajj and Umrah.? The Teachings of Islam, Virtues of Zikr, p. 575. C.Offering Salatul Duha (at least on Saturdays and Sundays) at a Masjid. (i)?Abdullah b. Hariths b. Naufal (RAA) reported: I had been asking about, as I was desirous to find one among people who should inform me whether the Messenger of Allah (may peace be upon him) observed the forenoon prayer, but I found none to narrate that to me except Umm Hani daughter of Abu Talib (the real sister of Hadrat Ali), who told me that on the day of the Conquest (of Macca) the Messenger of Allah (may peace be upon Him came to hour house) after the dawn had (sufficiently) arisen. A cloth was brought and privacy was provided for him (the Holy Prophet). He took a bath and then stoop up and observed eight bows?? S. Muslim. Op. cit p. 407 (H.336R4). (ii)?Abu Tharr (RAA) reported that Allah?s messenger (may peace be upon him) had said: In the morning charity is due from every bone in the body of every one of you. Every utterance of Allah?s glorification is an act of charity. Every utterance of praise of Him is an act of charity, every utterance of profession of His Oneness is an act of charity, enjoining good is an act of charity, forbidding what is disputable is an act of charity, and two bows with one prays in the forenoon prayer will suffice.? S. Muslim op. cit. p. 407 (H.720) (iii) ?Abdullah ibn Amr says: ?The Messenger of Allah (may peace be upon him) sent an expedition and they obtained lots of booty and returned quickly. The people talked about their quick victory, abundant booty, and quick return. At this, the Messenger of Allah (may peace be upon him) said: Shall I not guide you to a closer battle, a greater booty and a quicker return? Whoever makes wudu and then goes to the mosque to pray duha, that is a closer battle, better victory, and quicker return?. This is related by Ahmad and at-Tabarani. Abu Ya?la has something similar to it. (Fiqh us-Sunnah, Supererogatory Prayer, p. 30) D.Reading Surah Sajda and Mulk. ?According to a ?hadith? one who reads ?surah Tabakallazi? and ?Alif-Lam-Mim-Sajdah? between Maghrib (dusk) salaat and the ?Isha? salaat, is like a person who stands in Salaat throughout the night called ?Lailatul-ul-Qadr?? The Teachings of Islam, Virtues of the Holy Qur?an, p. 360). E.The Last two Verses of Surat Al-Baqara. ?Ibn ?Abbas (RAA) reported that while Gabriel was sitting with the Apostle (SAS), he heard a creaking sound above him. He lifted his head and said: This is a gate opened in heaven today which had never been opened before. Then when an angel descended through it, he said: This is an angel who came down to the earth who had never come down but today. He greeted and said: Rejoice in the two lights given to you which have not been given to any prophet before you: Fatihat Al-Kitab and the concluding verses of Surat al-Baqara. You will never recite a letter from them, but you will be given (a reward for it). S. Muslim H.806, p. 451 F.Delaying Witr until before Suhur, the last meal before Fajr (to offer Qiyam Al-Layil). The time of witr pray begins after salatul ?isha and continues until the time of salatul fajr. (i)?Those who regularly perform the tahajjud prayers are the Righteous and are more deserving of Allah?s bounty and mercy. Allah (SWT) says: ?Lo! Those who keep from evil will dwell amid gardens and waterspings, taking that which their Lord gives them. For, lo, they were doers of good. They used to sleep but little of the night and before the dawning of each day would seek forgiveness. (Sura 51-Verses 15-18) (ii)?Jabir (RAH) said he heard Allah?s Messenger (may peace be upon him) who said: There is an hour during the night in which no Muslim individual will ask Allah for good in this world and the next without His giving it to him; and that applies in every night.? (H. 757) S. Muslim V. I-B p. 426 (iii) ?Abu Huraira reported what Allah?s Messenger (may peace be upon him) had said: Allah descends every night to the lowest heaven when one ?third of the latter part of the night is left, and says: Who supplicates for Me so that I may answer him? Who asks Me so that I may give him? Who asks me forgiveness so that I may forgive him?? S. Muslim, op. cit (H.758) For the detailed benefits of the above acts of worship, one can consult Figh us-Sunnah (Superrogatory prayer) As-Sayyid Sabiq and Teachings of Islam by Maulana Muhammad Zakariyya. (1)Sahih Muslim, Vol. I. - B Chapter 46 (H. 656 p.368): Abdel - Rahman b. Abu Amra reported: Uthman B. Affan entered the mosque after evening prayer and sat alone. I came and sat with him, so he said: O, son of my brother, I heard the messenger of Allah (may peace be upon him) saying: He who observed the Isha prayer in congregation, it was as if he prayed up to the midnight, and he who prayed the morning prayer in a congregation, it was as if he prayed the whole night. (2)Simak b. harb reported: I said to b. Samura: Did you sit in the company of the Messenger of Allah (may peace be upon him)? He said: Yes very often. He (the Holy Prophet) used to sit at the place where he observed the morning or dawn prayer till the sun rose or when it had risen; he would stant, and they (the companions) would talk about matters (pertaining to the days) of ignorance, and they would laugh (on these matters) while (the Holy Prophet) only smiled. (Sahih Muslim, op. cit H. 670, p377). See also Fiqh us-Sunnah, op. cit) (3)Fiqh-us-Sunnah, op. cit. p. 29
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YOUNG SINGLE MUSLIMAH MOTHERS AND EDUCATION 62 Views 07/10/06
Young Muslimah Single Mothers Facing their Children's Education. A sister was kind enough and very courageous to raise a hypothetical issue (front her stand point) of a young Muslimah single mother struggling with work, her own school/education needs and, at the same time rearing her children. Unfortunately, such a situation is not hypothetical. It is rather a common occurrence nowadays. It is the illustration of fathers bargaining their parental obligations away for this world to the detriment of their families. The children are innocent victims of fatherhood failure. The causes may be different from one case to another. However, the results are the same: young mothers faced with nearly insurmountable odds. More than in any other situation, here the young single Muslimah mother has to draw strength from her deen, from her emaan, put her trust on Allah (swt), seek His help and guidance. Allah (swt) knows best. He knows our situation better than we do. He allowed it to happen to test us. In the Holy Qu?ran, Almighty Allah (SWT) says: 1.Alif-Laaam-Miiim. 2.Ahasiban-naasu any-yutrakuuu any-yaquuluuu aamannaa wa hum laa yuftanuun? 3.Wa laqad fatannallaziina min-qablihim falaya-laman-nallaa-hullaziina sadaquu wa laya-lamannal-kaazibiin. ?Alif-Laaam-Miiim Do men imagine that they will be left alone (at ease) because they say: we believe; and will not be tested? Lo! We tested those who were before you. Thus Allah knoweth those are sincere and knoweth those who feign.? The Holy Qur?an: Surah 29, Ankabuut (The Spider); Verses 1,2,and 3. (Transliteration and translation from: the Holy Qur?an by Muhammad-Abdul Haleem Eliasi; the book?s references are under the blog on the Qur?anic verse on Polygamy) Allah (swt) knows best. None has the right to comment on the divine words without true knowledge based on sound and solid grounds. May He forgive us, because we do not possess such a knowledge. One can say though, taking shahada is just the beginning of a long and arduous journey towards finding one?s true self and earning Allah (swt)' rahmah, hoping for his forgiveness and the ultimate reward of Jannat. For the new convert mother, this is particularly very difficult to understand. She may have had a fairly relatively easy life before her conversion. Now most of her social ties have been severed. Her family, close relatives and friends would seldom understand her decision. Her resources have shrinked because the divorce has taken a toll on her assets. She has to cope as a single mother with sometimes very young children to provide them with a proper education, within a context of which she is not familiar yet. In all situations, education is a combined effort. It requires the parent?s (1) awareness of his responsibilities; (2) his commitment to fulfill his obligations; (3) making his children aware of what is at stake and involving them in the process; (4) seeking outside Islamic resources and (5) involving the child?s day care or school. 1.Awareness of parental obligations is the starting point in properly addressing children?s education and reaching satisfactory results. Often parents are not really aware of their responsibilities. They let thing go on the least resistance path, leaving the children on their own to find their way through the basic education and skills provided to any student in the secular school system. By being aware, the parent will take additional steps and supplement the child?s education with the Islamic ethics, knowledge and manners. 2.Commitment to fulfill parental obligations. This is a daily act of leading par example. The way the parent lives their religion, and particularly the mother, will have the most important impact on the children. In the so called Muslim countries in the Middle East, the Indian sub continent, North Africa and Sub-Saharan Africa, it is understood that the examples set by the mother will determine the children?s success in life. This is so true because, she is much closer to the children at their youngest age when they are the most receptive. It is even truer with a single Muslimah mother in North America. She is the only example they have. As a result, she has to be very careful with her behavior in all circumstances, to send the right signal to her children. She?ll have to make sure that (a) she offers her prayers on time, (b) she reads out loud what she knows of the Qur?an as often as possible, (c) she makes time to increase her knowledge and share it with her children to their level of understanding, (d) she avoids any behavior not concomitant with the Islamic principals such as flirting with men. (e) She should take every opportunity to talk to her children about Islam. On the issue of prayer, at this time of the year, the mother has the opportunity to pray Fadjr, Asr, Magreb and Isha at home with the children either participating, if they have reached the age, or at least watching. Keep in mind that it is permissible to hold one?s child while praying. The Holy Prophet (SAWS) led the prayer one time, holding a young girl on his shoulder or beside him, depending on the different stations of the prayer. On week-ends, it is advisable for the young single Muslimah mother to go to the local mosque and attend the regular prayers with her children. It might be important to have a wali, a spiritual guide, a relatively elderly man to whom she can confide for direction and support. She is still at an age where she needs a fatherly figure. 3.Make Children aware of the Importance of Islam. We have the tendency to underestimate our children?s capacity to understand and grasp the situation in which they are. There is no need here to hold long or alarming discourses. It would be sufficient to tell them that they are Muslims by the grace of Allah (swt). They should know that being a Muslim is a great blessing that has unsurpassed rewards but also carries great responsibilities. When they go to school, they should be proud to say that they are Muslim and behave with ethics and responsibility. This will protect them from peer pressure and earn them respect from their teachers and other students, In Shah Allah. 4.Islamic Resources Outside of the Household or Family Unit. You know the female politician who said: ?it take a village to raise a child?. This is so true in Islam. In traditional Islamic societies, the child is reared by the whole community. This has both good bad effects. But in North America, we have to be much more careful and much closer to the education issues our children are facing daily. Outside resources include the local mosque and influential Muslims neighbors. The local mosque may have a week-end school, and/or an Emaam. The young single Muslimah mother may explore and find out what educational support she can get from there, at cost if she can afford it, or free when it is available. In our Masjid, the Islamic Center provides a full time learning institution from elementary to high school. It is accredited by the State. It is expensive though and not all parents can afford to pay the tuition. However, the school provides week-end classes, for which, if the parent does not have the resources to cover the cost, the Islamic Center will step in. There is also a Hafiz (one who has memorized the whole Quran) who teaches children some short surahs, about an hour before Magreb. The point here is to use all available resources. 5.Let?s not neglect the public schools or day cares. It is important that those who oversee the children during school hours know that these children are Muslim. For instance the issue of diet in school districts that provide meals (breakfast and lunch), it is paramount that the meals contain no pork products or any other non halal food. I have a friend who takes his two years old son to a day care. He made the staff aware that he is Muslim. To his surprise, he found that some of the teachers were also Muslim and there were many students who also were. As a result, the day care has a policy to not offer pork products to the children, regardless of whether they were Muslim. The day care management found it much safer to avoid any potential confusion. Many school districts are being more accommodating to diversity. Dedicated teachers are more open to searching for the true and presenting it to their students. When the Muslim child reaches the level at which he can participate in social study classes, he may want to volunteer and present topics on Islam to his classmates. He can do this only if he has been reared as a Muslim proud of his religion and involved in its practice. This is a Dawa?ah work that is very important and effective for the child. It exposes the young Muslim to a form of worship that is so crucial to the expansion Islam. It builds his self confidence and makes him more committed, beside the rewards he gets from Allah (SWT) for his efforts, regardless of the results. Ultimately, the young single Muslimah Mother must seek to remarry. No adult?s deen is complete without marriage, as it prevents us from committing evil, or even approaching it. We Muslim men should avoid shying away from marrying Muslimah with children. We men, should open our hearts to love children, particularly if they are not our own blood. I?d venture to say that, were a Muslim to put his trust on Allah (SWT), marry a Muslimah with children, help rear those children to be righteous Muslims, Allah (SWT) would reward him with incalculable benefits in both this world and the thereafter. This is just a succinct introduction to a very important problem. I hope it will provide some direction to young single mothers struggling with their children?s Islamic education. All power is with and from Allah (SWT). May Allah (SWT) forgive me for my mistakes and shortcomings. Parents should always return to Almighty Allah (SWT), pray to Him, and seek help from Him. He is the only One Who provides. He is the One Who brings the best solutions to solve his bondservants problems. May He m
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SUPPLICATIONS: THE WEAPON OF THE MUSLIM 24 Views 07/10/06
SUPPLICATIONS WHEN WAKING UP. Brothers and Sisters, do you want to start you day right? Make supplications to Allah (SWT). The Holy Prophet (SAWS) is attributed as saying: "Supplications are the weapon of the believer...". This is a sahih hadith recored in nearly all the majors books of Ahadith. The best supplications are the oneS He used himself or He recommended to his companions. The authentic ones are also recorded in the major books of Ahadith. The blog on this site on Zikr: Remembering Allah (SWT) the proper way, provides easy to use references for those who want to get further knowledge on this topic. One may go to the website: Islamic Finder, read or download very useful information. Brothers and sisters can find below the du'a to say when one wakes up. SUPPLICATIONS OF THE MUSLIM, WHEN WAKING UP. Supplications from the Sunna of our Beloved the Holy Prophet (SAWS), ALLAH (swt)?s Bondservant and Messenger Alhamdu lillahil-lathee ahyana baAAda ma amatana wa-ilayhin-nushoor. ?All praise is for Allah who gave us life after having taken it from us and unto Him is the resurrection.? Alhamdu lillahil-lathee AAafanee fee jasadee waradda AAalayya roohee wa-athina lee bithikrih. ?All praise is for Allah who restored to me my health and returned my soul and has allowed me to remember Him.? The Holy Prophet (SAW) said : ?Whoever awakes at night and then says: La ilaha illal-lahu wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa AAala kulli shay-in qadeer, subhanal-lah, walhamdu lillah, wala ilaha illal-lah wallahu akbar, wala hawla wala quwwata illa billahil-AAaliyyil AAatheem. Rabbigh-fir lee ?None has the right to be worshipped except Allah, alone without associate, to Him belongs sovereignty and praise and He is over all things wholly capable. How perfect Allah is, and all praise is for Allah, and none has the right to be worshipped except Allah, Allah is the greatest and there is no power nor might except with Allah, The Most High, The Supreme. and then supplicates: ?O my Lord forgive me.? ?will be forgiven? ?or he said: ?and then asks, he will be answered. If he then performs ablution and prays, his prayer will be accepted?.?
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Children's Rights to an Islamic Education 45 Views 07/08/06
Children (sons and daughters) have the indisputable rights to be properly reared. Parents have the obligation to ensure that their children?s material and spiritual needs are fully met. Education encompasses (1) providing proper skills for the children to earn halal sustenance when they reach adulthood; (2) spiritual needs, i.e safeguarding the child?s natural fitra towards submission to Allah (SWT); and (3) ethical behavior in order to develop and maintain proper manners with other Muslims and the rest of Allah (SWT)?s creation. Allah, the Almighty, says: "O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones..." (The Holy Quran: 66:6) The Holy Prophet (SAWS) said: "everyone of you is a protector and guardian and responsible for your wards and things under your care and a man is a guardian of his family members, and is accountable for those placed under his charge." (recorded by both Bukhari and Muslim) Children are a trust put in the hands of their parents. The latter will be answerable before Allah (SWT) on the Day of Judgment about their children. They will be held accountable as to whether or not they nurtured and protected their offspring's spiritual and religious needs in order to rear them to be righteous men and women. If they met such obligations, then the children will be a consolation for their eyes in both the present world and Hereafter. Allah, the Almighty says: "And those who believe and whose offspring follow them in Faith, to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned." (The Holy Quran: 52:21) The Noble Prophet (peace be upon him) in this context, said: "When a believer dies, his work ceases to be except in three areas: a perpetual Sadaqa (charity), some useful knowledge he leaves and a righteous son (or daughter) praying for him." (Muslim) Many examples around us make us realize that in today?s society, some fathers, have utterly neglected their children's rights and bargained away their parental obligations. Similar situations are observable in other parts of the world as well. We see many single mothers struggling to assume the roles of both fathers and mothers. May Allah (SWT) help them, alleviate their burden, make it easy for them to succeed in their endeavor and reward them for such efforts in this world and in the Hereafter. Failure to assume parental responsibilities may have drastic consequences. Children may get lost and begin to grope in darkness. Their fathers have cut all ties with them, too busy in worldly affairs promoting their financial situation and hoarding wealth. They fail to enquire about their children?s company which may have very negative influences. They fail to guide their children towards doing good and avoiding evil, at a time when the young are in most need of parental care, love, attention and guidance. A father?s duties are not confined solely to catering for his child's physical well-being, nutritious needs and clothing. He is expected to care about this child spiritual side and character as well. He has the responsibility to expose the child to useful knowledge conducive to faith and submission to Allah (SWT). A father should work to envelop his child?s soul with a clad of piety and the fear of Allah. In households where there is more than one child, all youngsters have the full right to equal parental treatment. No one should be given preference over the others in gifts or presents. The canonical law of Islam dictates that no child should enjoy privileges to the prejudice of his brothers or sisters. Differential treatment of siblings is injustice. Allah (SWT) forbids injustice because it may lead to (a) aversion on the part of the deprived child, (b) hostility between the ill-treated and the pampered ones, (c) as well as between the former and his parents. One child could show more honor to his parents than his other brothers or sisters. As a result the parents may single him out for more privileges to the exclusion of the others. This behavior is unjustifiable because the dutiful child is rewarded by his Rabb. There is a potential side effect: the privileged child may lean towards vain glory, while the underprivileged could develop an aversion toward his parents, overstep and overlook the respect he owes, and indulge in further disobedience. Life may run through many cycles. The undutiful child could turn into a respectful one and vice versa; after all, hearts are in the grasp of Allah and they could show different emotions as He desires. Bukhari and Muslim recorded a narration from An-Numan bin Bashir that his father Bashir bin Sa'd took him to Allah's Messenger (peace be upon him) and said, "I have given this son of mine a slave." The Holy Prophet (SAWS) asked: 'have you given to all your sons the like?? He replied in the negative. The Holy Prophet (SAWS) said, 'Take back your gift then.'" In another narration, the Holy Prophet (SAWS) said: "Be afraid of Allah, and be just to your children." And in another narration, he (saws) said: "Make anyone else a witness upon this because I cannot be a witness on a Zulm (wrongdoing)." From the above ahadith, the Holy Prophet (SAWS) assimilated preference of one's child over another to injustice which is synonymous with Zulm (wrongdoing). We all know that Zulm is Haram (prohibited). It adequate here to distinguish between preference and making an exception when one child as special needs such as a physical handicap or a particular illness that requires special treatment. Such an exception serves special exigencies and runs in the same channel of supporting one's family. When the parent has discharged his obligations towards his offspring in all aspects decried above, the child is expected to be fully obedient and to honor to his parents. Failure o fulfill parental duties is punishable in the eyes of Almighty Allah (SWT).
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Zikr - Rembering Allah (SWT) The Proper Way 45 Views 07/01/06
Asalaamu Alaykum Wa Rahmatulaye Wa Barakatuhu. Bismillaye ArRahmane ArRahhime. Al Hamdulillaye Rabbil Alamine. All praises are due to Allah (SWT)for all this blessings upons his bondservants and particularly for the dawa'a work being done in this website through these blogs. It is heart warming to see brothers and sisters seeking to please Allah (SWT), wanting to live their lives according to the sunna, by finding a pious partner, a believing man or woman to help them fulfill their the requirements of their deen. It is even more so when these brothers and sister engage in encouraging each other, reminding each other to do good and avoid evil and to remember Allah (SWT) as much and as often as possible. It would be further more beneficial if such an effort was done according to the sunna of our beloved, the Holy Prophet (SAWS) and using his own words. Within that spirit, for the sake of Allah (SWT)and exclusively for his pleasure, below is some information for those of us who want to improve their acts of ibada, and to perfect their worship of Allah (SWT). First, there are several books that deal directly with Zikr, the remembrance of Allah (SWT). A. Books 1. The teachings of Islam, by Shaikhul Hadith Maulana Muhammad Zakariyya. This voluminous works (over 935 pages) contains a wealth of information of the value of zikr. Several chapters touch at the heart of Islamic Worship: Stories of the Sahaba; Vertues of the Holy Quran; Virtues of Salat; Vertues of Ramadhan; Vertues of Zikr; etc. The other books below are much smaller and more to the point. 2. Fortification of the Muslim through remembrance and supplications from the Qur'an and the Sunnah; compiled and referenced by Sa'id Ibn 'Ali Wahf al-Qahtani; adapted from a translation by Ismael Ibraheem. This book contains 132 supplications covering most of the daily worship and special occasions and circumstances. It is relatively comprehensive in comparison to the rest. 3. Al-Ma'thurat, by Imam Shaheed Hasan Al-Banna. The beauty of this blooket is the Zikr from the Holy Quran the Holy Prophet (SAWS) recommended to his sahaba. The author gives the references of the prophetic ahadith to support his contention. 4. Authentic Supplications of the (Holy) Prophet (SAWS), by Waleed K. S. Al-Essa, A Daar Of Islamic Heritage Publication. This work's strenghts are similar to the previous. However, it lacks the Quranic ayat recommended by the Holy Prophet (SAW). 5. The last booklet contains both some of the Quranic ayat and the prophetic supplications. It lacks the ahadith references tough. Nonetheless, most of the booklet's entries are consistent with the content found in the three previous books. Hence, the dalil (justification) of the recommendations can be retraced to those references. It's title is: Le Rappel et l'Invocation de Dieu, Tire du Coran et de la Sounna. This is to say that it is in French, for those who speak that language; and we know there are some. I have been using this book for now close to eight years; and thanks to Allah (SWT)'s merci and grace, I have memorized the recommended daily zikr both from the Quran and the prophetic dua. For the determined believer, it is not difficult to do so and to make it part of their daily routine. May Allah (SWT) help all those who are committed to remembering Him with the proper etiquette and the proper words. B. Internet Resources: No URL links or addresses will be referred to here, given this website's policy. However, the topics will be presented in such a way that it will be easy to locate the online resources, In Shaa Allah. a. The book mentioned in paragraph (2) above: Fortification of the Muslim through Remembrance is already being uploaded online and the first 65 or so of the supplications are avalable with their transliteration (the arabic pronounciation with roman script). Please perform a search with the words "Quran Transliteration: The Supplication for Fortification of Muslims". b. Translation and Commentary of the Holy Quran is another online resources site that provide both the transliteration of some of the most famous dua in the Holy Quran. As we all may know, a great deal of the supplications in the Holy Quran were made by the previous prophets and messengers of Allah (SWT). c. What to say in Salat (prayer) is a third site for resources for those of us who want to make sure they are doing their salat according to the sunnah. d. Essential Du'as/Supplications (Extracted From Al Hisnal Hasin) by Allamah Muhammad Al Jazri (RA) e. Transliteration/Supplications: Verses of the Holy Qur'an. These resouces contains also audio files. With the grace of Allah (SWT) these references may offer a good head start for the brothers and sisters who have some interest in these subjects. C. Most of you know or have heard of Cat Stevens, a British pop star who reverted to Islam and took the same of Yusuf Islam. He produced a CD: "Prayers of the Last Prophet" which is worth listening to. I thank all those who will take the time to glance over this words. I thank Allah (SWT) for allowing me to make these references available. I seek Allah (SWT)'s forgiveness for any mistakes within. I turn to Him repenting and seeking his merci.
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The Verse on Polygamy in the Holy Qur'aan (2) 43 Views 06/28/06
Polygamy in The Holy Quran 1.Transliteration of the Quranic verse 3, Chapter IV. Bismillaye ArRahmane ArRahhime Wa in khiftum alla tuqsituu fil-yataamaa fan-kihuu maa taaba lakum-minan-nisaaa-i masnaa wa sulaasa wa rubaa. Fa-in khiftum alla ta-diluu fawaa ? hidatan aw maa malakat aymanukum. Zaalika adnaa alla ta-uuluu. (From The Holy Quraan; Transliteration in Roman script, by Muhammad Abdul Haleem Eliasi) 2. Translation And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two, or three or four; and if ye fear that ye cannot do justice (to so many), then (only) one or (the captives) that your right hands possess. Thus it is more likely that ye will no do injustice. (Translation by Mohd Marmaduke Picktall) 3. The Quranic commentary written by Tabari is the most extensive and the most regarded work on the Holy Quran. The Arabic text is of thirty (30) books grouped in twelve volumes. It is estimated that it would require about 25 000 pages to translate the entire text with the footnotes. Tabari links his commentary of this verse to the following verse that relates to rights of the women to free gifts from the husband (dowry) as a result of the marriage, gifts which is hers to keep and dispose as she pleases. The summary below, is itself extract from another summary in French, by Pierre Gode, Editions d Art Les Heures Claires, 19, Rue Bonaparte, 19, Paris. First, the verse asks the guardians of orphan girls to not marry them if they doubt their ability to be just and provide them with their equitable dowry (which should be equivalent to the dowry the husband would give if he was to marry another woman. Instead, the guardians should marry other women, outside of their family and avoid orphan girls over whom they have authority. The guardians should choose other women whom Allah (SWT) has made appropriate and acceptable. Then, the can marry two, three or four. However, if the men fear not being able to just vis-?-vis these other women, were they to marry more than one, then they should limit themselves to one only or to resort to the captives they own. Tabari mentions a hadith narrated by Urwa, in which Aisha, the mother of the faithful told him: ?Oh, my nephew, this verse addresses guardians of orphan girls who want to marry the young ladies because of their beauty and/or their wealth. By the verse, it is forbidden to the guardians to marry the young orphan ladies under their authority unless they are fully equitable with them and give them their full rights. Otherwise, they are ordered to marry other women. Tabari cites various other opinions by eminent sahaba that, although with the same general meaning, refer to the practices of the era of ignorance (prior to Islam) when there was widespread abuse toward orphans both boys and girls and injustice towards women who had no rights whatsoever. It is common knowledge that, in the pre-Islamic era of ignorance, it was common for wealthy men to excessive numbers of wives. It was also common to see guardians abuse the assets of orphans under their oversight. Tabari?s final opinion is the above that is in accordance to the hadith by Aisha (RAA). He adds that there is a part of the verse that, although not fully expressed, is obvious: the prohibition to marry two, three or four wives applies to those who are certain that they would not be just and equitable among their wives. Hence, those who have the certitude of their capability of justice and equity between their spouses, can marry that much wives if they so desire. This is a very imperfect summary translated from French of another summary of the Arabic masterpiece of Islamic knowledge whose extensive erudition and beauty is unequalled. May Allah (SWT) forgive me for such imperfections. Whatever is correct in this summary is from Almighty Allah (SWT). All the defects are the result of my ignorance of all these languages: Arabic, English and French and principally of the divine words. I seek forgiveness form Allah (SWT) and return repenting to Him
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Potential Conflicts Arising From Polygamistic Intent 30 Views 06/28/06
Asalaamu Alaykum Wa Rahmatullaye Wa Barakatuhu. Bismillaye ArRahmane ArRahhime. HOW INTENTIONS OF POLYGAMY MAY BE RESOLVED IN THE MARRIAGE CONTRACT OF DURING THE MARRIAGE LIFE? Several sisters rightly pointed out issues that arise or may arise within the marriage life if the husband expresses the intention of taking a second wife. I thought it important to know what are the shariah rulings on such issues. Below are extacts of ahadith that provide some answers. Hadith - Malik's Muwatta Book 28, Number 28.6.16 Yahya related to me from Malik that he had heard that Said ibn al-Musayyab was asked about a woman who made a stipulation on her husband not to take her away from her town. Said ibn al-Musayyab said, "He takes her away if he wishes." Malik said, "The custom among us is that when a man marries a woman, and he makes a condition in the marriage contract that he will not marry after her or take a concubine, it means nothing unless there is an oath of divorce or setting-free attached to it. Then it is obliged and required of him." Ibn Qudaamah (may Allaah have mercy on him) said in his book Al-Mughni: ?If he married her on the condition that he should not make her move from her house or her city, then this condition is valid, because it was reported that the Prophet said: ?The most deserving of conditions to be fulfilled are those by means of which sexual intercourse becomes permissible for you.? If he married her on the condition that he will not marry another wife, then she has the right to leave him if he does take another wife.? In conclusion, then, the conditions of the marriage contract are divided into three types, one of which must be adhered to, which is of benefit to the wife, such as her being able to stipulate that he cannot make her move from her house or city, or travel with him, or take another wife or a concubine. He has to adhere to these conditions, and if he does not, then she has the right to annul the marriage.? [Al-Mughni by Ibn Qudaamah, part 7, Kitaab al-Nikaah] Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked this question and he replied in Al-Fataawa al-Kubra: ?Question: a man married a woman and she stipulated that he should not take another wife or make her move from her house, and that she could stay with her mother, so he married her on this basis. Does he have to adhere to this, and if he goes against these conditions, does his wife have the right to annul the marriage or not? Answer: yes, these conditions and similar ones are valid according to the madhhab of Imaam Ahmad and other scholars among the Sahaabah and Taabi?een, such as ?Umar ibn al-Khattaab, ?Amr ibn al-?Aas, Shurayh al-Qaadi, al-Oozaa?i and Ishaaq. According to the madhhab of Maalik, the condition states that if he marries another wife, (the first wife) has the choice of what to do, and this is a valid condition. The woman has the right to leave him in this case. This is similar to the idea in the Madhhab of Imaam Ahmad. The basis for this is the hadeeth narrated by (al-Bukhaari and Muslim) in al-Saheehayn from the Prophet (peace and blessings of Allaah be upon him): ?The most deserving of conditions to be fulfilled are those by means of which sexual intercourse becomes permissible for you.? ?Umar ibn al-Khattaab said: ?Rights are in accordance with conditions.? The Prophet dictated that the conditions which make sexual intercourse permissible are more deserving of fulfilment than others. This is the ruling on conditions of this nature.? [al-Fataawa al-Kubra, part 3, Kitaab al-Nikaah]. The noted scholar Ibn 'Uthaimeen has stated: It is the right of the woman to make stipulations at the writing of the marriage contract as she wishes and if these stipulations do not contradict Islamic law then the husband must fulfill them. For example, that he not marry a second wife and that if he does to dissolve the first marriage. This is not a problem. However, a new prospective wife cannot stipulate that the first wife be divorced before he marries her. I must say however that a first wife should not make such a stipulation that her husband not marry a second wife. I fear that if a woman makes this stipulation that the husband will, if he desires to marry a second woman, simply divorce the first one straight away [i.e. not even give her consideration] and it would no be to her benefit. Therefore I advise the woman not to make such a stipulation because this may be a manner by which the husband is able to follow a good sunnah. May Allah (SWT) help us abide by the shariah (divine law)and the sunna of our beloved Holy Prophet (SAWS). Ameen.
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The Verse on Polygamy in the Holy Qur'aan 38 Views 06/26/06
Polygamy in The Holy Qur?an 1. Transliteration of the Qu?ranic verse 3, Chapter IV. Wa ?in khiftum alla tuqsituu fil-yataamaa fan-kihuu maa taaba lakum-minan-nisaaa-?i masnaa wa sulaasa wa rubaa?. Fa-?in khiftum alla ta?-diluu fawaa ? hidatan ?aw maa malakat aymanukum. Zaalika ?adnaa ?alla ta-?uuluu. (From The Holy Qur?aan; Transliteration in Roman script, by Muhammad Abdul Haleem Eliasi) 2. Translation And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two, or three or four; and if ye fear that ye cannot do justice (to so many), then (only) one or (the captives) that your right hands possess. Thus it is more likely that ye will no do injustice. (Translation by Mohd Marmaduke Picktall) 3. Tabari?s commentary is the most extensive and the most regarded work on the Holy Qur?an. The Arabic text is of thirty (30) books grouped in twelve volumes. It is estimated that it would require about 25 000 pages to translate the entire text with the footnotes. Tabari links his commentary of this verse no. 5 that relates to right of the women to free gifts from the husband (dowry) as a result of the marriage, gifts which is hers to keep and dispose as she pleases. The summary below, is itself extract from another summary in French, by Pierre Gode, Editions d?Art Les Heures Claires, 19, Rue Bonaparte, 19, Paris. First, the verse asks the guardians of orphan girls to not marry them if they doubt their ability to be just and provide them with their equitable dowry (which should be equivalent to the dowry the husband would give if he was to marry another woman. Instead, the guardians should marry other women, outside of their family over which they have authority. The guardians should choose other women whom Allah (SWT) has made appropriate and acceptable. However, if the men fear not being able to just vis-?-vis these other women, were they to marry more than one, then they should limit themselves to one only or to resort to the captives they own. Tabari mentions a hadith narrated by Urwa, in which Aisha, the mother of the faithful told him: ?Oh, my nephew, this verse? addresses guardians of orphan girls who want to marry the young ladies because of their beauty and/or their wealth. By the verse, it is forbidden to the guardians to marry the young ladies under their authority unless they are fully equitable with them and give them their full rights. Otherwise, they are ordered to marry other women. Tabari cites various other commentaries that, although with the same general meaning, refer to the practices of the era of ignorance (prior to Islam) when there was widespread abuse toward orphans both boys and girls and injustice towards women who had no rights whatsoever. Tabari?s final opinion is the above that is in accordance to Aisha (RAA)?s hadith. He adds that there is a part of the verse that, although not fully expressed, is obvious: the prohibition to marry two, three or four wives applies to those who are certain that they would not be just and equitable among their wives. Hence, those who have the certitude of their capability of justice and equity between their spouses, can marry that much wives if they so desire. This is a very imperfect summary translated from French of another summary of the Arabic masterpiece of Islamic knowledge whose extensive erudition and beauty is unequalled. May Allah (SWT) forgive me for such imperfections. Whatever is correct in this summary is from Almighty Allah (SWT). All the defects are the result of my ignorance of all these languages: Arabic, English and French and principally of the divine words. I seek forgiveness form Allah (SWT) and return repenting to Him
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MATURE SISTERS'MARRIAGE & POLYGAMY 367 Views 06/23/06
REVISTING THE ISSUES OF MATURE SISTERS'MARRIAGE AND POLYGAMY IN NORTH AMERICA. First, I want to thank sister Amenah, who, I believe, raised these two issues in separate blogs. Dear Sirster Amenah, First, I find your profile thoughtful and your photos very beautiful. I lived in DC for close to 15 years working at the World Bank (1818 H Street, 2 blocks from the White House) and Bank of America at the Branch on 2001 Pennsylvania Ave. I am mentioning this so that you understand that I know your city relatively well. Second, I read the very hot and very popular blogs you initiated separately (1)on the obstacles that more mature sisters are facing for finding a suitable husband and (2) the so controversial issue of polygamy. Actually they are closely linked. I would appreciate your sharing your conclusions after so many words have been written on these two topics in these blogs facilitated by this website. To help you, I would like to give you additional input as follows: (1)Mature muslimah are finding difficult to get married because there are not that many brothers of their age available. This is particularly true for the brothers and sisters of African Descent. We all know that the majority of African American live in broken families. So many African American women live alone with their children without a father or a male figure. In our area, sometimes we visit prisons for Dawah work and we notice there a larger number of African American brothers being incarcerated. Fortunately some of them embrace Islam. The dilemma of broken families affects African American Muslims as well as non Muslims. (2) On the issue of polygamy, there are very few questions as controversial and sensitive in North America as this one. The secular laws of the United States forbid polygamy. However there some Christian religious sects that promote it and I believe HBO has just launched a TV series about polygamy in a Salt Lake City Suburb. If I understand correctly, the series are about white folks that live in a polygamist family. Now let's not confuse secular laws with divine laws. As far as Islam is concerned, we ought to be very careful of what we say or write. I want to refer everybody to a book: "The Prophet's Wives". It is an accurate and detailled account of the lives of the "Mothers of the Believers". It should settle the issues of how many wives the Holy Prophet (SAWS) had and the motives why He had that many wifes under the divine permission that was give exclusively to him alone. In fact, he had twelve wives. I have the book's references available for any brother or sister who may be interested. A Muslim is not allowed to make baseless affirmation about the Holy Prophet (SAWS)[Peace Be Upon Him]. Nor is a Muslim allowed to make his own interpretations of the Holy Qur'an. All interpretations and commentaries of the Holy Qur'an should be based on sound Ahadith, i.e. scrutinized under the science of ahadith. The verses in Surah Nisaaa (Chapter IV of the Holy Qur'an) clearly state the permissibility of polygamy provided that the husband can be just and fair among his wives. That is his responsibility, between himself and hi Rabb who will hold him accountable on the day of Reckoning. It is also his right. The correct attitude is for brothers and sisters to recognize and respect the rights and each other. The institution of Polygamy had a purpose: i.e to care for the needs of the widows and orphans of the Muslim ummah at that time of wars. Muslims men fell on the battle fields defending Islam. They left widows and children who had nobody to care of them. Is our situation different today? I understand the reactions of all the sisters: You want to preserve your "aspirations" to have a husband of your own alone without sharing it with any other woman. Yes, some of you will succeed. But is it fair to make it a general rule? There are many muslimat in the USA and Canada, who after converting to Islam find it very difficult to marry and have a Muslim family. This is true for both the Caucasian women as well as the African American women, without even mentioning the Latino and other ethic groups. In Islam such distinction should be abolished. There is only one Muslim Ummah. Skin color or national origins have no bearing. In Madina, at the time of the Holy Prophet (SAWS) there were Suhab arRum (the Caucasian), Salmah al Farsi (the Persian)and Bilal (the Nubian). The Holy Prophet (SAWS) made every effort so that the other Sahaba would not hold difference of treatment and brotherhood (not even in their heart) to the detriment of these three. Today also, the Muslim ummah is faced with a social crisis similar to the one at the time of the Prophet (SAWS). There is a larger percentage of Muslim brothers being incarcerated for various reasons. By the grace of Allah (SWT) there are more sisters converting to Islam, Ma Sha Allah. At a workshop, here in my area, just few months ago, one scholar mentioned a letter he received from a convert Caucasian muslimah who was saying that without polygamy many new muslimah (sisters) would not find a husband. I will leave this statement for the reflection of all brothers and sisters.
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