Deen-ul-Majeed

Ahadith

2009-07-05T22:38:00.001+05:30

Giving in charity as much as one can afford

Narrated by Asma bint Abu Bakr(Radhiallaho anha):
Allah's Messenger (sallallaahu 'alaihi wasallam) said "Do not shut
your money bag; otherwise Allah too will withhold His blessings from you. Spend (in Allah's cause) as much as you can afford. "

Sahih Al Bukhari Vol 2 Number 515

A pagan giving charity and then embraces Islam

Narrated by Hakim bin Hizam(Radhiallaho anho):
I said to Allah's Messenger (sallallaahu 'alaihi wasallam), "Before
embracing Islam I used to do good deeds like giving in charity,
slave-manumitting, and the keeping of good relations with kith and
kin. Shall I be rewarded for those deeds?" The Prophet replied, "You
became Muslim with all those good deeds (without losing their
reward)."

Sahih Al Bukhari Vol 2 Number 517

Ruling on playing chess

2007-11-19T11:08:00.000+05:30

“When chess distracts us from what we are obliged to do both inwardly and outwardly, it is haraam according to the consensus of the scholars – such as when it distracts from an obligatory duty such as prayer or anything that is necessary in the interests of oneself or one’s family, or enjoining what is good and forbidding what is evil, or upholding ties of kinship or honouring one’s parents, or any obligations connected to positions of authority or leadership, etc. In this case it is haraam according to the consensus of the scholars. Similarly, if it involves anything that is haraam such as telling lies, swearing false oaths, cheating, wrongdoing or helping in wrongdoing, or other forbidden things, then it is haraam according to the consensus of the Muslims.” (Adapted from Majmoo’ al-Fataawa, 32/218, 240).

But if it does not distract us from our obligations or involve anything that is haraam, then there is a difference of scholarly opinion concerning the ruling. The majority of scholars (Abu Haneefah, Maalik, Ahmad and some of the companions of al-Shaafa’i) said that it is also haraam, basing that view on the evidence of the Book of Allaah and the opinions of the Sahaabah.

The evidence of the Qur’aan is the words (interpretation of the meaning):

“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansaab [stone altars set up for sacrifices to idols etc], and Al-Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.

Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As-Salaah (the prayer). So, will you not then abstain?”

[al-Maa’idah 5:90-91]

Al-Qurtubi (may Allaah have mercy on him) said: “This aayah indicates that it is haraam to play dice or chess, whether that involves gambling or not, because when Allaah forbade alcohol He explained the reason for that, which is ‘Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As-Salaah (the prayer).’ So every kind of game in which a little leads to a lot and stirs up enmity and hatred between those who are devoted to it and prevents them from remembering Allaah and praying, is like drinking alcohol, which implies that it must be haraam like alcohol.” (al-Jaami’ li Ahkaam al-Qur’aan, 6/291).

With regard to the views of the Sahaabah:

It was narrated that ‘Ali ibn Abi Taalib (may Allaah be pleased with him) passed by some people who were playing chess. He said, “What are these images, to which you are devoted? [cf. al-Anbiya’ 21:52]” Imaam Ahmad said: “The soundest comment on chess what that which was said by ‘Ali (may Allaah be pleased with him).”

‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) was asked about chess and he said, “It is worse than dice.”

“Dice” refers to what is used nowadays for playing backgammon, which is played on a special table. It was narrated in the ahaadeeth that it is haraam.

Abu Dawood (4938) narrated from Abu Moosa al-Ash’ari that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever plays dice has disobeyed Allaah and His Messenger.” (Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 4129)

Muslim (2260) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever plays dice is like one who has dipped his hand in the flesh and blood of a pig.” Al-Nawawi (may Allaah have mercy on him) said: “This hadeeth is quoted as evidence by al-Shaafa’i and the majority of scholars to prove that playing dice is haraam. The phrase ‘dipped his hand in the flesh and blood of a pig’ refers to eating it, and this simile is used to show that this is haraam because it is haraam to eat that.”

What some of the scholars have said about the prohibition of chess:

Ibn Qudaamah (may Allaah have mercy on him) said: “Chess is like dice in that it is forbidden.” (al-Mughni, 14/155),

Ibn al-Qayyim (may Allaah have mercy on him) said: “The evil consequences of chess are greater than the evil consequences of dice. Everything that points to the prohibition of dice points to the prohibition of chess even more so… This is the view of Maalik and his companions, of Abu Haneefah and his companions, of Ahmad and his companions, and the view of the majority of the Taabi’een… It is not known that any of the Sahaabah permitted it or played it. Allaah protected them from that. Everything that is attributed to any of them and says that he played it – such as Abu Hurayrah – is a fabrication and lie against the Sahaabah and is rejected by anyone who knows how the Sahaabah really were and by anyone who has sufficient knowledge to examine the reports critically. How could the best generation and the best of mankind after the Messenger of Allaah (peace and blessings of Allaah be upon him) permit playing something that prevents people from remembering Allaah and from praying, and is worse in this regard than alcohol when the player gets immersed in it, as we see in real life? How could the Lawgiver forbid dice but permit chess, which is many times worse?…” (al-Furoosiyah, 303, 305, 311).

Al-Dhahabi (may Allaah have mercy on him) said: “With regard to chess, most of the scholars say that it is haraam to play it, whether that is for money or not. If it is played for money then it is indisputably gambling. Even if it is not played for money it is still gambling and haraam, according to most of the scholars… al-Nawawi (may Allaah have mercy on him) was asked about playing chess, is it forbidden or permissible? He (may Allaah have mercy on him) replied that if it makes a person miss praying on time or he plays for money, then it is haraam, otherwise it is makrooh according to al-Shaafa’i and haraam according to others…” (al-Kabaa’ir, 89-90).

For more information see Tahreem al-Nard wa’l-Shatranj wa’l-Malaahi by al-Aajurri, ed. By Muhammad Sa’eed Idrees.

And Allaah knows best. We ask Allaah to help us to do that which He loves and which pleases Him, and to help us to obey Him.

May Allaah send blessings and peace upon our Prophet Muhammad.

Source : www.islamqa.com

Barakah - so close to the Prophet (pbuh) throughout his life from birth till death

2007-09-29T03:32:00.001+05:30

Barakah

We do not know precisely how the young Abyssinian girl ended up for sale in Makkah. We do not know her 'roots', who her mother was, or her father or her ancestors. There were many like her, boys and girls, Arabs and non-Arabs, who were captured and brought to the slave market of the city to be sold.

A terrible fate awaited some who ended up in the hands of cruel masters or mistresses who exploited their labor to the full and treated them with the utmost harsh ness.

A few in that inhuman environment were rather more fortunate. They were taken into the homes of more gentle and caring people.

Barakah, the young Abyssinian girl, was one of the more fortunate ones. She was saved by the generous and kind Abdullah, the son of Abd al-Muttalib. 'She became the only servant in his household and when he was married, to the lady Aminah, she looked after her affairs as well.

Two weeks after the couple were married, according to Barakah, Abdullah's father came to their house and instructed his son to go with a trading caravan that was leaving for Syria. Aminah was deeply distressed and cried:

"How strange! How strange! How can my husband go on a trading journey to Syria while I am yet a bride and the traces of henna are still on my hands."

Abdullah's departure was heartbreaking. In her anguish, Aminah fainted. Soon after he left, Barakah said: "When I saw Aminah unconscious, I shouted in distress and pain: 'O my lady!' Aminah opened her eyes and looked at me with tears streaming down her face. Suppressing a groan she said: "Take me to bed, Barakah."

"Aminah stayed bedridden for a long time. She spoke to no one. Neither did she look at anyone who visited her except Abd al-Muttalib, that noble and gentle old man. "Two months after the departure of Abdullah, Aminah called me at dawn one morning and, her face beaming with joy, she said to me:

"O Barakah! I have seen a strange dream." "Something good, my lady," I said.

"I saw lights coming from my abdomen lighting up the

mountains, the hills and the valleys around Makkah." "Do you feel pregnant, my lady?"

"Yes, Barakah," she replied. "But I do not feel any discomfort as other women feel." "You shall give birth to a blessed child who will bring goodness," I said.

So long as Abdullah was away, Aminah remained sad and melancholic. Barakah stayed at her side trying to comfort her and make her cheerful by talking to her and relating stories. Aminah however became even more distressed when Abd al-Muttalib came and told her she had to leave her home and go to the mountains as other Makkans had done because of an impending attack on the city by the ruler of Yemen, someone called Abrahah. Aminah told him that she was too grief-striken and weak to leave for the mountains but insisted that Abrahah could never enter Makkah and destroy the Kabah because it was protected by the Lord. Abd al-Muttalib became very agitated but there was no sign of fear on Aminah's face. Her confidence that the Kabah would not be harmed was well-founded. Abrahah's army with an elephant in the vanguard was destroyed before it could enter Makkah.

Day and night, Barakah stayed beside Aminah. She said: "I slept at the foot of her bed and heard her groans at night as she called for her absent husband. Her moans would awaken me and I would try to comfort her and give her courage."

The first part of the caravan from Syria returned and was joyously welcomed by the trading families of Makkah. Barakah went secretly to the house of Abd al-Muttalib to find out about Abdullah but had no news of him. She went back to Aminah but did not tell her what she had seen or heard in order not to distress her. The entire caravan eventually returned but not with Abdullah.

Later, Barakah was at Abd al-Muttalib's house when news came from Yathrib that Abdullah had died. She said: "I screamed when I heard the news. I don't know what I did after that except that I ran to Aminah's house shouting, lamenting for the absent one who would never return, lamenting for the beloved one for whom we waited so long, lamenting for the most beautiful youth of Makkah, for Abdullah, the pride of the Quraysh.

"When Aminah heard the painful news, she fainted and I stayed by her bedside while she was in a state between life and death. There was no one else but me in Aminah's house. I nursed her and looked after her during the day and through the long nights until she gave birth to her child, "Muhammad", on a night in which the heavens were resplendent with the light of God."

When Muhammad was born, Barakah was the first to hold him in her arms. His grandfather came and took him to the Kabah and with all Makkah, celebrated his birth. Barakah stayed with Aminah while Muhammad was sent to the badiyah with the lady Halimah who looked after him in the bracing atmosphere of the open desert. At the end of five years, he was brought back to Makkah and Aminah received him with tenderness and love and Barakah welcomed him "with joy, longing and admiration".

When Muhammad was six years old, his mother decided to visit the grave of her husband, Abdullah, in Yathrib. Both Barakah and Abd al-Muttalib tried to dissuade her. Aminah however was determined. So one morning they set off- Aminah, Muhammad and Barakah huddled together in a small hawdaj mounted on a large camel, part of a huge caravan that was going to Syria. In order to shield the tender child from any pain and worry, Aminah did not tell Muhammad that she was going to visit the grave of his father.

The caravan went at a brisk pace. Barakah tried to console Aminah for her son's sake and much of the time the boy Muhammad slept with his arms around Barakah's neck.

The caravan took ten days to reach Yathrib. The boy Muhammad was left with his maternal uncles of the Banu Najjar while Aminah went to visit the grave of Abdullah. Each day for a few weeks she stayed at the grave. She was consumed by grief.

On the way back to Makkah, Aminah became seriously ill with fever. Halfway between Yathrib and Makkah, at a place called al-Abwa, they stopped. Aminah's health deteriorated rapidly. One pitch dark night, she was running a high temperature. The fever had got to her head and she called out to Barakah in a choking voice.

Barakah related: "She whispered in my ear: 'O Barakah, I shall depart from this world shortly. I commend my son Muhammad to your care. He lost his father while he was in my abdomen. Here he is now, losing his mother under his very eyes. Be a mother to him, Barakah. And don't ever leave him.'

"My heart was shattered and I began to sob and wail. The child was distressed by my wailing and began to weep. He threw himself into his mother's arms and held tightly onto her neck. She gave one last moan and then was forever silent."

Barakah wept. She wept bitterly. With her own hands she dug a grave in the sand and buried Aminah, moistening the grave with whatever tears were left in her heart. Barakah returned with the orphan child to Makkah and placed him in the care of his grandfather. She stayed at his house to look after him. When Abd al-Muttalib died two years later, she went with the child to the house of his uncle Abu Talib and continued to look after his needs until he was grown up and married the lady Khadijah.

Barakah then stayed with Muhammad and Khadijah in a house belonging to Khadijah. "I never left him and he never left me," she said. One day Muhammad, may Allah bless him and grant him peace, called out to her and said: "Ya Ummah!" (He always called her "Mother".) "Now I am a married man, and you are still unmarried. What do you think if someone should come now and ask to marry you?" Barakah looked at Muhammad and said: "I shall never leave you. Does a mother abandon her son?" Muhammad smiled and kissed her head. He looked at his wife Khadijah and said to her: "This is Barakah. This is my mother after my own mother. She is the rest of my family."

Barakah looked at the lady Khadijah who said to her: "Barakah, you have sacrificed your youth for the sake of Muhammad. Now he wants to pay back some of his obligations to you. For my sake and his, agree to be married before old age overtakes you."

"Whom shall I marry, my lady?" asked Barakah. "There is here now Ubayd ibn Zayd from the Khazraj tribe of Yathrib. He has come to us seeking your hand in marriage. For my sake, don't refuse."

Barakah agreed. She married Ubayd ibn Zayd and went with him to Yathrib. There she gave birth to a son whom she called Ayman and from that time onwards people called her "Umm Ayman" the mother of Ayman.

Her marriage however did not last very long. Her husband died and she returned once more to Makkah to live with her "son" Muhammad in the house of the lady Khadijah. Living in the same household at the time were Ali ibn Abi Talib, Hind (Khadijah's daughter by her first husband), and Zayd ibn Harithah.

Zayd was an Arab from the tribe of Kalb who was captured as a boy and brought to Makkah to be sold in the slave market. He was bought by Khadijah's nephew and put in her service. In Khadijah's household, Zayd became attached to Muhammad and devoted himself to his service. Their relationship was like that of a son to a father. Indeed when Zayd's father came to Makkah in search of him, Zayd was given the choice by Muhammad of either going with his father or staying with him. Zayd's reply to his father was:

"I shall never leave this man. He has treated me nobly, as a father would treat his son. Not a single day have I felt that I am a slave. He has looked after me well. He is kind and loving towards me and strives for my enjoyment and happiness. He is the most noble of men and the greatest person in creation. How can I leave him and go with you?...I shall never leave him."

Later, in public Muhammad proclaimed the freedom of Zayd. However, Zayd continued to live with him as part of his household and devoted himself to his service.

When Muhammad was blessed with prophethood, Barakah and Zayd were among the first to believe in the message he proclaimed. They bore with the early Muslims the persecution which the Quraysh meted out to them.

Barakah and Zayd performed invaluable services to the mission of the Prophet. They acted as part of an intelligence service exposing themselves to the persecution and punishment of the Quraysh and risking their lives to gain information on the plans and conspiracies of the mushrikin.

One night the mushrikun blocked off the roads leading to the House of al-Arqam where the Prophet gathered his companions regularly to instruct them in the teachings of Islam. Barakah had some urgent information from Khadijah which had to be conveyed to the Prophet. She risked her life trying to reach the House of al-Arqam. When she arrived and conveyed the message to the Prophet, he smiled and said to her:

"You are blessed, Umm Ayman. Surely you have a place in Paradise." When Umm Ayman left, the Prophet looked at his companions and asked: "Should one of you desire to marry a woman from the people of Paradise, let him marry Umm Ayman."

Ali the companions remained silent and did not utter a word. Umm Ayman was neither beautiful nor attractive. She was by now about fifty years old and looked rather frail. Zayd ibn al-Harithah however came forward and said:

"Messenger of Allah, I shall marry Umm Ayman. By Allah, she is better than women who have grace and beauty."

Zayd and Umm Ayman were married and were blessed with a son whom they named Usamah. The Prophet, may Allah bless him and grant him peace, loved Usamah as his own son. Often he played with him, kissed him and fed him with his own hands. The Muslims would say: "He is the beloved son of the beloved." From an early age Usamah distinguished himself in the service of lslam, and was later given weighty responsibilities by the Prophet.

When the Prophet migrated to Yathrib, henceforth to be known as al-Madinah, he left Umm Ayman behind in Makkah to look after certain special affairs in his household. Eventually she migrated to Madinah on her own. She made the long and difficult journey through the desert and mountainous terrain on foot. The heat was killing and sandstorms obscured the way but she persisted, borne along by her deep love and attachment for Muhammad, may God bless him and grant him peace. When she reached Madinah, her feet were sore and swollen and her face was covered with sand and dust.

"Ya Umm Ayman! Ya Ummi! (O Umm Ayman! O my mother!) Indeed for you is a place in Paradise!" exclaimed the Prophet when he saw her. He wiped her face and eyes, massaged her feet and rubbed her shoulders with his kind and gentle hands.

At Madinah, Umm Ayman played her full part in the affairs of the Muslims. At Uhud she distributed water to the thirsty and tended the wounded. She accompanied the Prophet on some expeditions, to Khaybar and Hunayn for example.

Her son Ayman, a devoted companion of the Prophet was martyred at Hunayn in the eighth year after the Hijrah. Barakah's husband, Zayd, was killed at the Battle of Mutah in Syria after a lifetime of distinguished service to the Prophet and Islam. Barakah at this time was about seventy years old and spent much of her time at home. The Prophet, accompanied by Abu Bakr and Umar often visited her and asked: "Ya Ummi! Are you well?" and she would reply: "I am well, O Messenger of Allah so long as Islam is."

After the Prophet, may Allah bless him and grant him peace, had died, Barakah would often be found with tears in her eyes. She was once asked, "Why are you crying?" and she replied: "By Allah, I knew that the Messenger of Allah would die but I cry now because the revelation from on high has come to an end for us."

Barakah was unique in that she was the only one who was so close to the Prophet throughout his life from birth till death. Her life was one of selfless service in the Prophet's household. She remained deeply devoted to the person of the noble, gentle and caring Prophet. Above all, her devotion to the religion of Islam was strong and unshakable. She died during the caliphate of Uthman. Her roots were unknown but her place in Paradise was assured.

Source : www.sahaba.ne t

What are the situations in which a promise may be broken?

2007-09-23T17:25:00.000+05:30

Question:

We know that breaking promises is one of the attributes of the hypocrites, but if a Muslim is unable to keep his promise for some reason that is beyond his control, is he regarded as doing something haraam and as having one of the attributes of the hypocrites, or is he excused?.

Answer:
Praise be to Allaah.

Undoubtedly keeping promises and keeping one’s word are attributes of the believers, and breaking promises is one of the attributes of the hypocrites, as was narrated from ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are four (characteristics), whoever has them is a hypocrite, and whoever has one of the four has a characteristic of hypocrisy unless he gives it up: when he speaks, he lies; when he makes a promise he breaks it; what he makes a pledge he betrays it; and when he disputes he resorts to foul language.” Narrated by al-Bukhaari, 2327; Muslim, 58.

The believer who makes promises to people and breaks his promise may have an excuse or he may not. If he has an excuse then there is no sin on him, but if he does not have an excuse then he is a sinner.

There is no text – as far as we know – that makes any exception regarding the prohibition of breaking promises, but it may be that promises are broken in situations where the believer is excused. For example:

A – Forgetting

Allaah has forgiven us for forgetfulness whereby obligatory actions are omitted or haraam actions are committed. Allaah says (interpretation of the meaning):

“Our Lord! Punish us not if we forget or fall into error”

[al-Baqarah 2:286]

And Allaah has said: “Yes.” – Narrated by Muslim, 125, from the hadeeth of Abu Hurayrah. According to another version, He said: “I will do that.” Narrated by Muslim, 126, from the hadeeth of Ibn ‘Abbaas.

Whoever makes a promise to someone then forgets the promise or forgets to do it at the time stated, there is no sin on him.

B – Being forced to break one’s promise.

Being forced is one of the impediments that make it permissible for a Muslim to break his promise, such as one who is detained or is prevented from fulfilling his promise, or who is threatened with a painful punishment.

It was narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for their mistakes, what they forget and what they are forced to do.”

Narrated by Ibn Maajah, 2045, and this hadeeth has many corroborating reports; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 1836.

C – A promise to do something haraam or not to do something obligatory.

Whoever promises someone that he will do something haraam for him, or that he will not do something that is obligatory, it is not permissible for him to fulfil that promise.

This may be supported by the hadeeth of ‘Aa’ishah – which is also known as the hadeeth of Bareerah – which is narrated in al-Saheehayn. ‘Aa’ishah (may Allaah be pleased with her) had promised Bareerah’s former masters [?} that the wala’ of Bareerah [the right to inherit from her when she died – which is the right of the one who sets a slave free – Translator] would belong to them even though ‘Aa’ishah (may Allaah be pleased with her) was the one who was going to set Bareerah free. But she did not keep this promise because they had gone against the sharee’ah and they knew that the right of wala’ belonged to the one who set the slave free, so how could ‘Aa’ishah set her free and then the wala’ of Bareerah belong to them?

Al-Shaafa’i said:

When news of that reached them, the one who had stipulated a condition that was contrary to the ruling of Allaah and His Messenger was a sinner, and there are hudood punishments and discipline for the sinner. One of the ways in which the sinners are disciplined is that their conditions are rendered null and void so as to deter them and others from doing likewise. This is one of the best forms of discipline.

Ikhtilaaf al-Hadeeth, p. 165.

D – If something unforeseen happens to the one who made the promise, such as sickness, the death of a relative or breakdown of his means of transportation, etc.

There are many excuses, which all come under the heading of the verse (interpretation of the meaning):

“Allaah burdens not a person beyond his scope”

[al-Baqarah 2:286]

And Allaah knows best.

Islam Q&A

I am the Slave

2007-09-23T00:03:00.001+05:30

Question: What is the ruling on Islamic nasheeds that are free of music?

Answer:

Praise be to Allaah.

The clear saheeh texts indicate in a number of ways that it is permissible to recite poetry and listen to it. It was narrated in saheeh reports that the Prophet (peace and blessings of Allaah be upon him) and his noble Companions (may Allaah be pleased with them) listened to verse, recited it (as nasheed) and asked others to recite it, both when they were travelling and when they stayed at home, in their gatherings and whilst they were working, individually, as in the case of Hassaan ibn Thaabit, ‘Aamir ibn al-Akwa’ and Anjashah (may Allaah be pleased with them), and in unison, as in the hadeeth of Anas (may Allaah be pleased with him) which describes the digging of the ditch (al-khanda). Anas said:

When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw how exhausted and hungry we were, he said (in verse):

“O Allaah, there is no life except the life of the Hereafter, so forgive the Ansaar and the Muhaajireen.”

And they said in response:

“We are the ones who have pledged allegiance to Muhammad, to make jihaad for as long as we live.”

(Narrated by al-Bukhaari, 3/1043)

And in gatherings too: Ibn Abi Shaybah narrated with a hasan isnaad that Abu Salamah ibn ‘Abd al-Rahmaan said: “The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) did not speak in devious tones or in a soft manner. They used to recite verses in their gatherings, denouncing the affairs of their jaahiliyyah, but if it was the matter of their religion, they would become very serious and cautious (8/711).

This evidence indicates that nasheeds are permissible, whether recited individually or in unison. The word nasheed in Arabic means raising the voice when reciting verse and making the voice sound beautiful and gentle.

There are conditions to which attention must be paid with regard to this matter:

Not using forbidden musical instruments in nasheed.

Not doing it too much or making it the focus of the Muslim’s mind, occupying all his time, or neglecting obligatory duties because of it.

Nasheed should not be recited by women, or include haraam or obscene speech.

They should not resemble the tunes of the people of immorality and promiscuity.

They should be free of vocal effects that produce sounds like those of musical instruments.

They should not have moving tunes which make the listener feel “high” as happens to those who listen to songs. This is the case with many of the nasheeds which appear nowadays, so that the listeners no longer pay any attention to the good meaning of the words, because they are so entranced by the tunes. And Allaah is the Source of strength.

Source: www.islam-qa.com
Question No 11563

National Geographic - Inside Mecca

2007-09-14T10:49:00.001+05:30

While followers of Islam are scattered around the globe, they share a single spiritual center?Mecca, Saudi Arabia. Muslim faithful throughout the world face Mecca during their five daily prayer sessions, and each year two million Muslims visit the holy city during the hajj, a sacred pilgrimage that represents the religious experience of a lifetime.

All adult Muslims who are physically and financially capable are expected to make a pilgrimage to Mecca at least once in their lifetime. The hajj is an enormous melting pot that gathers believers from over 70 countries and reveals the many faces of modern Islam.

"All races, all nationalities, all people in one place, concentrated, all in one direction worshipping the one God. This has to be very powerful," Daisy Khan told National Geographic Television. Khan, a Muslim, serves as the executive director of the Asma Society, an Islamic cultural and educational non-profit organization based in New York and New Jersey.

During the five-day hajj, believers seek to become closer to God, ask pardon for their sins, and renew their spiritual commitment.

The events of the hajj have long remained veiled from non-Muslims, who are forbidden even to enter the holy city of Mecca. But a team of Muslim filmmakers gained access to Islam's holiest place at the peak of the pilgrimage to document the holy event for National Geographic Television.

Inside Mecca presents the most capturing and three-dimensional documentation of the annual pilgrimage to Mecca and beautiful portrail of the universal principles of Islam during the days of the Hajj. Its like a virtual hajj experience.

Glory be to Allah!

The Fourth Pillar of Islam: The Fast of Ramadan

2007-09-12T22:32:00.000+05:30

Fasting is not unique to the Muslims. It has been practiced for centuries in connection with religious ceremonies by Christians, Jews, Confucianists, Hindus, Taoists, and Jains. God mentions this fact in the Quran:

“O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may develop God-consciousness.” (Quran 2:183)

Islam is the only religion that has retained the outward and spiritual dimensions of fasting throughout centuries. Selfish motives and desires of the base self alienate a man from his Creator. The most unruly human emotions are pride, avarice, gluttony, lust, envy, and anger. These emotions by their nature are not easy to control, thus a person must strive hard to discipline them. Muslims fast to purify their soul, it puts a bridle on the most uncontrolled, savage human emotions. People have gone to two extremes with regard to them. Some let these emotions steer their life which lead to barbarism among the ancients, and crass materialism of consumer cultures in modern times. Others tried to deprive themselves completely of these human traits, which in turn led to monasticism.

The fourth Pillar of Islam, the Fast of Ramadan, occurs once each year during the 9^th lunar month, the month of Ramadan, the ninth month of the Islamic calendar in which:

“…the Quran was sent down as a guidance for the people.” (Quran 2:185)

God in His infinite mercy has exempt the ill, travelers, and others who are unable from fasting Ramadan.

Fasting helps Muslims develop self-control, gain a better understanding of God’s gifts and greater compassion towards the deprived. Fasting in Islam involves abstaining from all bodily pleasures between dawn and sunset. Each and every moment during the fast, a person suppresses their passions and desires in loving obedience to God. This consciousness of duty and the spirit of patience helps in strengthening our faith. Fasting helps a person gain self-control. A person who abstains from permissible things like food and drink is likely to feel conscious of his sins. A heightened sense of spirituality helps break the habits of lying, staring with lust at the opposite sex, gossiping, and wasting time.

At dusk, the fast is broken with a light meal popularly referred to as iftaar. Families and friends share a special late evening meal together. Some will recite the entire Quran as a special act of piety, and public recitations of the Quran can be heard throughout the evening. Families rise before sunrise to take their first meal of the day, which sustains them until sunset. Near the end of Ramadan Muslims commemorate the “Night of Power” when the Quran was revealed. The month of Ramadan ends with one of the two major Islamic celebrations, the Feast of the Breaking of the Fast, called Eid al-Fitr. On this day, Muslims joyfully celebrate the completion of Ramadan. Muslims are also obliged to help the poor join in the spirit of relaxation and enjoyment by distributing zakat-ul-fitr, a special and obligatory act of charity in the form of staple foodstuff, in order that all may enjoy the general euphoria of the day.

Did Sunita Williams really accepted Islam?

2007-09-12T16:13:00.000+05:30

The news in Emails, online Forums is spreading like fire all around that Astronaut Sunita Williams accepted Islam recently after visiting on the Moon. Sunita Williams is the first women from Indian origin visited on Moon.

Well...this may be rumor, as if she would have accepted Islam, then it would be a main headlines on the news channel.

But one thing is very interesting that... When the scientists at NASA, took the pictures from their space satellites, whole world appeared to be dark except Makkah shareef and Medina shareef.

Have a look here: (click to enlarge)

As there is no such news from official sources, I request muslim brothers to do not spread this rumor that she embraced Islam... coz Islam itself is against spreading rumors.

2007-09-12T00:59:00.000+05:30

Dawud :: Book 41 : Hadith 4862

Narrated AbuBarzah al-Aslami:

The Prophet (peace_be_upon_him) said: O community of people, who believed by their tongue, and belief did not enter their hearts, do not back-bite Muslims, and do not search for their faults, for if anyone searches for their faults, Allah will search for his fault, and if Allah searches for the fault of anyone, He disgraces him in his house.