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Islamic Call

The propagation of Islam was the mission of all the prophets and messengers of Allah. There was never a prophet who was not a preacher and teacher. They all preached the same message: ‘Worship Allah, you have no other god but Him.’ They all called to their people, saying: ‘I do not seek any reward from you for this work.’
There are five premises to the Islamic call, it has five approaches, and its results are also five.

The five premises
First: sincerity and truthfulness with Allah, and to seek His favor. Allah says: ‘And, they were not enjoined aught but that they should worship God, sincere in their faith to Him alone.’ (98:5)

The Prophet (peace be upon him) foretold that the first with whom the fire of hell will be lit are three; among them a scholar who acquired knowledge so that people would say he is learned.

Second: to practice what one preaches. It is a scandal and disgrace that a person’s actions contradict his words. Allah derides such people in His Quran: ‘Do you bid other people to be pious, the while you forget your own selves – and yet you recite the divine writ? Will you not, then, use your reason?’ (Qur’an 2:44)

Third: gentleness in presenting the message. Allah advised Musa and Haroon (peace be upon them both) to adopt this measure with Pharaoh, the greatest tyrant of his time: ‘But speak unto him in a mild manner, so that he might bethink himself or [at least] be filled with apprehension.’ (Qur’an 20:44)

And to Prophet Muhammad, He also cautioned: ‘And it was by God’s grace that thou [O Prophet] didst deal gently with thy followers; for if thou hadst been harsh and hard of heart, they would indeed have broken away from thee’ (Qur’an 3:159).

Hence, it was on this basis the Prophet, declared: ‘Make matters easy and do not make them difficult. Give glad tidings and do not drive people away.’

Fourth: adopt a gradual approach to propagation. Do as Prophet Muhammad (PBUH) did in his mission by beginning with the most important matters; then follow them up in order of priority. This was clearly demonstrated in the advice he gave to Muadh (may Allah be pleased with him) before he sent him to Yemen. “You will come upon a People of the Book (Jews and Christians), the first thing you should invite them to is to bear witness that there is no God except Allah and that I am the Messenger of Allah. If they respond positively to this, then inform them that Allah had ordained for them five prayers each day and night.”

Fifth: address every person with what is suited for them and their needs. There is a special approach to the people of the cities and another approach to the villagers. Similarly, there is a special approach to the Bedouin. The intellectual has his position and the ignorant has his position. So, too, there is a style for the argumentative and an entirely different one for the submissive. ‘And whoever is granted wisdom has indeed been granted wealth abundant.’

The five means of propagation
First: the individual method; that is, to invite the person individually if the matter pertains to him specifically.
Second: public or mass propagation, such as in lectures or exhortations that benefit the generality of people.
Third: private lessons to students each in his specialty. This is the task of the scholars who specialize in their disciplines.
Fourth: propagation through writing, correspondence, and authorship with guidance and benefit for those who are called.
Fifth: propagation using modern means of communication to advance the cause of truth or any means within your own individual capacity.

Compiled From:
“Thirty Lessons For Those Who Fast” – A’id Abdullah al-Qarnee

Surviving The Teen Years and Parenting

The teenage years are a difficult period for individuals who are struggling to find their place in the family and in society. He has to grapple with the physical, mental, and emotional stress of pubescence, together with the ensuing demands of unbridled passion, and peer pressure. It is an extremely sensitive stage of development, which parents have to nurture with care and discretion.

Failing which, our great dreams for our children could suddenly turn into nightmares if they succumb to drugs, and booze, not to mention the grim prospect of contracting AIDS. It is therefore important that their energies and aspirations are channeled and expressed within a well-defined Islamic framework.

During the golden era of the Prophet (sallallahu Alaihi wa sallam), society was divided into only two categories.

An individual was either regarded as a child and granted all the privileges of childhood, or as an adult who shouldered the responsibilities of adulthood. There was no intermediate phase of adolescence. ‘

Teenagers were regarded as adults who used their energy and stamina to infuse into society the drive and enthusiasm necessary for the growth and preservation of Islam. They integrated into the adult world and contributed to the dynamic growth of Islam. They served as beacons of knowledge, justice, and courage. Not only that, but they bravely opposed the intrigue of anti-Islamic forces.

Even women married in their early teens and bore the responsibilities of nurturing and rearing their offspring with youthful agility. They fulfilled vital functions in the community and at the same time engaged in learning, nursing, and even defending the frontiers of the Dîn.

We can either choose to ignore reality and simply wish that it never happens to our children, or commit ourselves to a constructive form of engagement with them. The latter would require more than just good intentions and noble aspirations.

The youth are getting excessive doses of immoral behavior, violence, sex, and drugs, not only from television, chat rooms, and video games, but also from peer networks, and enticing social trends.

As parents, we need to become proactive and fulfill the rights and dictates of parenthood upon our children. The following are a few guidelines that parents may implement.

Love Abundantly
The most important thing you can do is love your children and show that you care about them. Even when preteens are acting “unlovable” or saying they don’t need to be loved, they still need you to show your love. Such love gives children a sense of security and belonging. It helps smooth out the rough edges of those middle years. When you regularly express your affection, your children are unlikely to wonder if they are loved.

Discipline Constructively 
It is also important to give clear directions and set limits on preteens’ and teens’ behavior. Say what you mean, and mean what you say. Children get the message when you set up a few simple rules, spell them out clearly in advance, and enforce them consistently. When discipline is necessary, try to exercise it in a calm, but firm, manner. Follow through and, if your children try to talk you out of it, dare to stand firm.

Tend To Personal And Marital Needs
It’s important to put your own life in order. To get along well with your children, you first need to be comfortable with yourself and your partner. Remember to take care of your own needs so that you are not sacrificing everything for the sake of your children. In addition, love and respect between parents/guardians provide children with needed security. By expressing warmth and tenderness in your relationships, you will foster love and affection in the hearts of your children. Put your relationships first, for happy parents are most likely to have happy children.

Teach And Advocate Right From Wrong
When you actively teach your children basic values and good manners, they are more apt to identify right from wrong when they are away from you. You can show them how to treat others with kindness, respect, and honesty. By assigning chores at home, you can provide opportunities for them to be responsible people. Most important of all is the example you set for your children. Children tend to “act out” what they see at home.

Offer Guidance And Assistance
When your children have problems, and you want to offer guidance, be brief – it’s not necessary to make a speech. Also, make it clear that you expect them to think through problems and come up with answers themselves.

Foster Responsibility And Independence
Gradually give your children more space and confidence over their own lives. Let them make minor decisions at first. As trust builds, give them more space within the sharai limitations and make them feel like adults, but always be near when they need you. However, the control and authority of the parent should never be compromised at any stage.

Listen Attentively
No matter how busy or involved you are, listen to your child as a person. When you listen, you also encourage your children’s expressions of feeling – both positive and negative – without fear of judgment or losing your love.

Develop Mutual Respect
Insist that all family members treat each other with respect. It is important to be polite, apologize when you are wrong, show interest in your children’s activities, and be willing to trust their judgment. In return, you deserve your children’s respect. When parents treat each other with respect and kindness, they increase the chance that their children will do likewise.

Be Realistic
As your children reach their teen years, outside influences and peer pressure increase dramatically. During those years, preteens and teens need opportunities to make some choices – and making choices helps children grow. They will make mistakes, and they will learn from their mistakes. Take comfort in the fact that parents also make mistakes.

Spend Time Together
Setting aside time together for parent-child activities is important. Find time to talk with one another. Teach your children practical skills, such as cooking or repairing things. Plan for shared family activities and in house Deeni activity

In The Year 2125

In just 100 years from now, every single reader of this piece will be underground, our bodies have become part of the soil. During that time, our fate with respect to paradise or hell would have been made known to us.

Meanwhile, above the soil, our houses that were left behind would have become homes for others, our clothes would have become garments for others, our cars would be driven by others, and as for us, we will be – for the most part – never thought about by anyone again. How often do you think about your great-grandfather? How often does your great-grandmother cross your mind?

Our presence here on earth today, that presence that we make so much noise about and shed so many tears for, was preceded by countless generations before us and shall be followed by countless generations after us. Every generation that passes through this world barely finds the time to take a glance at Dunya (World) before needing to bid it farewell and handing over the baton, having not fulfilled even a fraction of one’s ambitions. Our lives are, in reality, far shorter than we imagine.

In 2125, every one of us will realize from within the grave just how worthless this world actually was, and how trivial those dreams were that centered on it.

In 2125, every one of us will be wishing that we had dedicated our lives to the great matters, the matters of Islam, and had devoted ourselves to collecting good deeds, particularly those that continue to benefit us after our death.

In 2125, many of us reading this piece will be screaming out, but in vain:

“My Lord, return me! So that I may do good in that which I have left behind …” (Quran)

The response to this request, however, shall be harsh:

“No! It is only a word he is saying, and behind them is now a barrier until the Day they are resurrected.” (Quran)

In 2125, many of us will be biting our hands in regret, saying:

“I wish that I had prepared for my life.” (Quran)

The angel of death will not wait until you and I become righteous.

Let us become righteous, then wait for the angel of death.

May Allah change lives through you… Amen

The Order To Marry

Hadith – Sahih Bukhari Volume 7, Book 62, No. 1, Narrated Anas bin Malik ) Razi Allahu Anhu) A group of three men came to the houses of the wives of the Prophet (sallallahu ‘alaihi wa sallam) asking how the Prophet worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said, “Where are we from the Prophet as his past and future sins have been forgiven.” Then one of them said, “I will offer the prayer throughout the night forever.” The other said, “I will fast throughout the year and not break my fast.” The third said, “I will keep away from the women and will not marry forever.” Allah’s Apostle came to them and said, “Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion, is not from me (not one of my followers).”

Hadith – Sahih Bukhari, Volume 7, Book 62, Number 4, Narrated ‘Abdullah ) Razi Allahu Anhu) We were with the Prophet while we were young and had no wealth whatsoever. So Allah’s Apostle said, “O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty ( i.e. his private parts from committing illegal sexual intercourse, etc.), and whoever is not able to marry, should fast, as fasting diminishes his sexual power.”

Saying of Salaf – Sufyan ibn ‘Uyaynah
Sufyan ibn ‘Uyaynah (rahimahullah) said, “The most nimble of creatures still have need of a voice. The cleverest women still need to have a husband, and the cleverest man still needs to consult wise men.”

Al-Mahr (The Dowry)
The Noble Qur’an 4:4: And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart, but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allâh has made it lawful).

The Limit of What Can Be Seen of the Woman Whom One Seeks to Marry
There is no harm (in the man seeing her), however it is not obligatory. Rather, it is recommended that he sees her and she sees him because the Prophet (Sallallaahu ‘alayhi wa sallam) commanded the one who proposed marriage to look at the woman. This is because that is better for causing agreement and harmony between them. So if she uncovers her face for him, and her hands and her head, there is no harm in that according to the correct opinion. Some of the people of knowledge have said that it is sufficient for her to uncover the face and the two hands. However, the correct opinion is that there is no harm in him seeing her head, face, hands, and feet

However, this is not permissible for him to be alone with her. Rather, her father, or brother, or someone else must be with them. This is because the Prophet (Sallallaahu ‘alayhi wa sallam) said, “A man must never be alone with a woman unless there is someone who is a Mahram with them.” (Agreed upon in Saheeh Al-Bukhaaree and Saheeh Muslim.) He (Sallallaahu ‘alayhi wa sallam) also said, “A man must never be alone with a woman, for verily the Satan is their third.” (At-Tirmithee and Ahmad)

Rights over one another
Hadith – Bukhari, Volume 3, Book 50, Number 882. Narrated Uqba bin Amir ) Razi Allahu Anhu) Allah’s Apostle (Sallallaahu ‘alayhi wa sallam) said, “From among all the conditions which you have to fulfill, the conditions which make it legal for you to have sexual relations ( i.e. the marriage contract) have the greatest right to be fulfilled.”

The following examples of behavior of a husband are haram (prohibited) and can lead to disobedience (to Allah) in the wife.

Al-Bahuti al-Hanbali, Kishaaf al-Qinaa’ an Matn al-Iqnaa’, vol. 5, pp. 184, 290, 213; Ibn Abideen, Radd al-Mukhtar ala al-Darr al-Mukhtar wa Hashiyah, vol. 3, p. 190; Tafseer al-Manaar, vol. 5, p. 76.
“He [the husband] may cause his wife different forms of harm, such as cursing her or her family, reviling her, verbally abusing her for the tiniest of reasons. He may insult her because of her family if it is less prestigious or honorable than his. Or he may try to bring harm to her by divorcing her and then, before the waiting period is finished, bring her back as his wife and then divorce her again. All this is done without the intention of returning to a real married life but simply to harm her and transgress her rights. Or he may avoid having sexual intercourse with her for no reason or legal sanction. This may lead the woman to lose her chastity and do something forbidden.”

The Noble Qur’an Al-Baqarah 2:228
…And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.

Hadith – Al-Tirmidhi, Narrated Amr ibn al-Ahwas al-Jushami ) Razi Allahu Anhu) The Prophet (sallallahu ‘alaihi wa sallam) said, “…Listen! You have your rights upon your wives and they have their rights upon you. Your right is that they shall not allow anyone you dislike, to trample your bed and do not permit those whom you dislike to enter your home. Their right is that you should treat them well in the matter of food and clothing.”

Hadith – Sahih Al-Bukhari 3.189, Narrated Abu Juhaifa )Razi Allahu Anhu) Salman told Abu Ad-Darda’, “Your Lord has a right on you, your soul has a right on you, and your family has a right on you; so you should give the rights of all those who have a right on you.” Abu Ad-Darda’ came to the Prophet and narrated the whole story. The Prophet (sallallahu ‘alaihi wa sallam) said, “Salman has spoken the truth.”

Hadith – Sahih Al-Bukhari 3.501, Narrated Abu Huraira )Razi Allahu Anhu) …The Prophet (sallallahu ‘alaihi wa sallam) said, “The best amongst you is the one who pays the rights of others generously.”

Hadith – Al-Tirmidhi #276, Narrated Amr ibn al-Ahwas al-Jushami ) Razi Allahu Anhu) Amr heard the Prophet (sallallahu ‘alaihi wa sallam) say in his farewell address on the eve of his Last Pilgrimage, after he had glorified and praised Allah, he cautioned his followers: ‘Listen! Treat women kindly; they are like prisoners in your hands. Beyond this, you do not owe anything to them. Should they be guilty of flagrant misbehavior, you may remove them from your beds and beat them but do not inflict upon them any severe punishment. Then if they obey you, do not have recourse to anything else against them. Listen! You have your rights upon your wives and they have their rights upon you. Your right is that they shall not allow anyone you dislike, to trample your bed and do not permit those whom you dislike to enter your home. Their right is that you should treat them well in the matter of food and clothing.’ [Transmitted by Tirmidhi]

The Noble Qur’an 5:1 O you who believe! Fulfill (your) obligations. …

Some Marriage Conditions That Must Not Exist
The Noble Qur’an 24:3: The adulterer marries not but an adulteress or a Mushrikah and the adulteress none marries her except an adulterer or a Muskrik [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer or a Mushrik (polytheist, pagan or idolater, etc.) And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress, etc.)]. Such a thing is forbidden to the believers (of Islâmic Monotheism).

The Noble Qur’an 5:5: (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time, when you have given their due Mahr (bridal money given by the husband to his wife at the time of marriage), desiring chastity ( i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girl-friends.

The Noble Qur’an Al-Mumtahinah 60:10: O you who believe! When believing women come to you as emigrants, examine them, Allâh knows best as to their Faith, then if you ascertain that they are true believers, send them not back to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. But give the disbelievers that (amount of money) which they have spent [as their Mahr] to them. And there will be no sin on you to marry them if you have paid their Mahr to them. Likewise hold not the disbelieving women as wives, and ask for (the return of) that which you have spent (as Mahr), and let them (the disbelievers, etc.) ask back for that which they have spent. That is the Judgement of Allâh. He judges between you. And Allâh is All-Knowing, All-Wise.

Hadith – Malik’s Muwatta Book 28, Number 28.8.21: Yahya related to me from Malik from Yahya ibn Said that Said ibn al-Musayyab said, “It is forbidden to be married to a woman and her paternal or maternal aunt at the same time, and for a man to have intercourse with a female slave who is carrying another man’s child.”

Hadith – Muwatta 28.54: Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman that al-Qasim ibn Muhammad and Urwa ibn az-Zubayr said that a man who had four wives and then divorced one of them irrevocably, could marry straightaway if he wished, and he did not have to wait for the completion of her idda.

Hadith – Malik’s Muwatta Book 28, Number 28.11.26: Yahya related to me from Malik from Abu’z-Zubayr al-Makki that a case was brought to Umar about a marriage that had only been witnessed by one man and one woman. He said, “This is a secret marriage and I do not permit it. Had I been the first to come upon it, I would have ordered them to be stoned.”

Hadith – Sahih Bukhari, Volume 3, Book 48, Number 813, Narrated Ibn ‘Abbas: The Prophet (sallallahu ‘alaihi wa sallam) said about Hamza’s daughter, “I am not legally permitted to marry her, as [Islamic] foster relations are treated like blood relations (in marital affairs). She is the daughter of my foster brother.”

Temporary Marriage
Hadith – Malik’s Muwatta Book 28, Number 28.18.41: Yahya related to me from Malik from Ibn Shihab from Abdullah and Hasan, the sons of Muhammad ibn Ali ibn Abi Talib from their father, may Allah be pleased with him, that the Messenger of Allah (sallallahu ‘alaihi wa sallam) forbade temporary marriage with women and the flesh of domestic donkeys on the Day of Khaybar.

Hadith – Malik’s Muwatta Book 28, Number 28.18.42: Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr that Khawla ibn Hakim came to Umar ibn al-Khattab and said, ”Rabia ibn Umayya made a temporary marriage with a woman and she is pregnant by him.” Umar ibn al-Khattab went out in dismay dragging his cloak, saying, “This temporary marriage, had I come across it, I would have ordered stoning and done away with it! ”

How to Approach a Woman for Marriage
Hadith – Muwatta 28.1: Yahya related to me from Malik from Muhammad ibn Yahya ibn Habban from al-Araj from Abu Hurayra (Razi Allahu Anhu) that the Messenger of Allah (sallallahu ‘alaihi wa sallam) said, ” Do not ask for a woman in marriage when another Muslim has already done so.”

A Pious Poor Pious Man is a Better Marriage Suitor than a Rich Man Who is Not Pious
Hadith – Bukhari 7.28, Narrated Sahl: A man passed by Allah’s Apostle and Allah’s Apostle asked (his companions) “What do you say about this (man)?” They replied, “If he asks for a lady’s hand, he ought to be given her in marriage; and if he intercedes (for someone) his intercessor should be accepted; and if he speaks, he should be listened to.” Allah’s Apostle kept silent, and then a man from among the poor Muslims passed by, and Allah’s Apostle asked (them) “What do you say about this man?” They replied, “If he asks for a lady’s hand in marriage he does not deserve to be married, and he intercedes (for someone), his intercession should not be accepted; And if he speaks, he should not be listened to.” Allah’s Apostle (saaws) said, “This poor man is better than so many of the first as filling the earth.”

Hadith – Al-Tirmidhi #3090, Narrated Abu Hurairah, (Razi Allahu Anhu): Allah’s Messenger (peace be upon him) said, ‘When someone with whose religion and character you are satisfied asks your daughter in marriage, accede to his request. If you do not do so, there will be temptation on Earth and extensive corruption.’ [Tirmidhi, Nasa’i, and Ibn Majah transmitted it.]

Is This Forbidden Nails Grow Long

What is the ruling on men or women letting their nails grow long? If it is forbidden, what is the wisdom behind this prohibition?

Answer:
Praise be to Allah.
Cutting the nails is part of the fitrah because the Prophet (peace and blessings of Allah be upon him) said: “The fitrah is five things: circumcision, removing the pubic hair, trimming the mustache, cutting the nails, and plucking the armpit hairs.” (Reported by al-Bukhaari and Muslim).

According to another hadith, ten things are part of the fitrah, including cutting the nails. Anas (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) set a time limit for us to cut our mustaches, trim our nails, pluck our armpit hairs, and shave our pubic hairs: we were not to leave it any longer than forty days.” (Reported by Ahmad, Muslim and al-Nisaa’i; this version narrated by Ahmad).

Whoever does not cut his nails is going against the fitrah. The reason behind this is cleanliness and hygiene because dirt can gather under the nails. It also serves the purpose of making us different from those among the kuffaar who allow their nails to grow long, and from animals that have claws and paws. (Fataawa al-Lajnah al-Daa’imah, 5/173).

Most women nowadays have fallen into the trap of resembling savage animals with their long claw-like nails, which they then paint with nail polish. This ugly appearance looks utterly repulsive to any intelligent person whose fitrah is sound. Another bad habit that many people have is to leave one nail long. All of this is contrary to the ways of the fitrah. We ask Allah to keep us safe and sound. Allah is the Guide to the Straight Path.

What is ‘fitrah’? I have never heard of this.

Answer:
Praise be to Allah.
Al-Tabari (may Allah have mercy on him) said in his Tafseer: “Fitrah: the deen (way or religion) of Allah.” Al-Tabari’s tafseer (commentary) of the ayah (interpretation of the meaning): “[Iblees said] and indeed I will order them to change the nature created by Allah.” [al-Nisa 4:119]

Concerning the ayah (interpretation of the meaning), So set your face steadily and truly to the Faith: (establish) Allah’s handiwork according to the pattern (fitrah) on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not. [al-Room 30:30  Yusuf Ali’s translation], it was reported from some of the scholars of tafseer that the phrase the pattern (fitrah) on which He has made mankind means the design of Allah according to which He has created mankind.

This word (fitrah) was also mentioned in the hadith narrated by Abu Hurayrah who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: “Five things are part of the fitrah: removing the pubic hair, circumcision, trimming the mustache, plucking the armpit hairs, and trimming the nails.”” (Reported by al-jamaa’ah)

What is meant by these five things being part of the fitrah is that when they are done, this is by the natural pattern on which Allah made mankind and urged them to follow, so that they will be better and more perfect. This is the ancient Sunnah (way) which was followed by all the Prophets and which was enjoined by all the laws they brought. It is a natural and innate way. (Al-Shawkaani, Nayl al-Awtaar, Baab Sunan al-Fitrah).