..:: AS I PRAY BEFORE YOU ::..

I raise my hands and submit to You.


I bow like I recover from a race.


...I prostrate humbling my soul so blue.


I witness Your mercy and Your grace.





And when the sky is closing down and the soil beneath me dries.


You my Lord will know what's best and shower mercy from the skies.


I am but Your slave and I live only to please You always.


And when I'm weak, forgive me as You do in Your kind ways.






And when I stand up from my knees and my breath is light and easy.


I know that there's a place for me that's warm and mildly breezy.


Here I stand with Your words in my mouth and skipping off my tongue.


and no matter where I am in life ....before You I am young.






The sense of ease and comfort Your book brings into my life...


In the times I needed it most, like when I was failing as a wife.


when my family struggled with sickness and my heart it seemed too broken.


It was all I needed in my hand, The words of God forever spoken.





I only wish that others could relate to what I boast about.


A prayer and Book, if they'd only take a look,


and all doubts would soon blow out.

In an attempt to understand how those who lived before us treated the gift of time, I began reading ‘The Value of Time’. We live in an era where time has little value and the accumulation of wealth overshadows our desire to attain beneficial knowledge. As you go through this treasure trove you soon come to realise how we are regretfully not of those people who know the true value of time. Instead we fritter it away, giving other irrelevant tasks weight compared to attaining and spreading beneficial knowledge, and we have lost a zeal for investing in good deeds – the one thing which will outlast us when we leave this world.

What passes through the pages in this book will leave you awe-struck, that the scholars of the past sacrificed everything from eating even when their body was calling in hunger, to minimal social relations in order to preserve time for the most important matters. If you were to take any lesson from this review, it is that we are given a microscopic view into the lives of wise giants in Islam. Wise because their profit was in the wealth of knowledge they produced for the masses. A profound use of their time shows that ensuring every moment was used for something beneficial and pleasing to Allah (Subahanahu Wa Ta’ala).









What particularly struck me about the way the book was beautifully compiled – was the reality of time worthy actions being achieved; sadly the accomplishment of goals in our lifetime is rare in our world of ‘uber-busyness’. I want to highlight some of the points mentioned in the book, though it will not suffice as an introduction so I hope that by the end of the review you will feel compelled to buy your own copy of the book or order a copy from IslamicBookStore.com and take practical lessons from it that can be applied in your own life.







Time is defined in the book as ‘the loftiest and most precious of all primary blessings’ and ‘is the substance of life, the sphere in which man exists, the citadel of his spirit, and his subsistence – him benefiting himself and others’. As many of us know, Allah swears by time in the Qur’aan in Surah Al Asr, so we should ask ourselves that if we are at a loss with time then wouldn’t the intelligent and wise people invest their time in the actions that will outlast his existence in this world? One highlight of this short yet comprehensive treatise is that it can change your perspective of time, so you come to realise the invaluable deed of attaining knowledge as being your goal in life.







One of my favourite scholarly works to read from are by the eminent Shaykul Islam Ibn Taymiyyah, about whom the author says in ‘The Value of Time’: “Even more remarkable is the example of Shaykh al-Islam Ibn Taymiyyah, born 661, died 728, may Allah have mercy on him, at the age of 57 leaving around five-hundred written volumes. He could not have written hundreds of books, such that neither his companions, nor even his shaykh himself could count them, without complete use of his time in learning writing and worship”.







So you may be asking yourself: what are the secret ingredients of these prominent scholars we can only marvel at? I’d say they truly understood the statement that ‘time passes naturally, ends automatically, so whoever is not aware of his soul, his time will be lost, his loss will be great, and his regrets will be severe’. And it is indeed true to say that: ‘The pious predecessors and those successors who followed their way were the keenest of people to gain time and to fill it with good deeds, whether they were scholars or worshippers, for they raced against the hours, and used every instant, being very careful with their time, so that they may not lose any part of it’.







Of those mentioned, Ibn Jarir, Ibn Aqil, Ibn Taymiyyah and Ibn Al-Jawzi and many others all reflect that protecting what time is spent on and striving for only the important knowledge leads to success for ‘the wise man must devote (his) keen mind and precious time to better actions and the higher aspirations, in order to attain what is most excellent and useful’.

In summary, we, the readers in an age where time is used and abused, can take these inspiring snippets of the great legacies that have come to pass and learn to utilise every moment Allah has blessed us with through:



Reflection: For Allah has warned us of those who are wasteful with time and says:“Did we not grant you a life long enough for him who reflected to reflect therein?” [Quran Chapter 35 Verse 37]

Eating less: They were careful to lose even a second of their time in pursuit of knowledge because of eating. Such that in some of the stories written they ate only bread as their soul was satisfied with the food of knowledge.

Walking faster: In order to travel in pursuit of the knowledge they were seeking in abundance, so they would not be lazy in going from one end of the earth to the other to obtain it.

Mixing with the people less: They would reduce their social time which is prevalent in our daily activities today. Leaving the people and not coming out of their homes unless for prayer in the masjid or necessary matters.

Constantly Writing and Reading: This is paramount to the first point, their reflection on the knowledge they gained led to the numerous works presented before us. This is testimony of their vigilance in worshiping Allah and being cautious not to waste a single moment by reading, writing or remembering; and spreading this beneficial knowledge.

And I could go on, but I want to leave you with a passage from the book to think about in respect to your own life and use of time: ‘Is your life in this universe anything other than the time which passes between birth and death? Gold can vanish, but you may acquire many times what you lose. But you cannot return lost time that has passed! Therefore time is more precious than gold, and dearer than diamonds or any precious stone or any profit, for it is life itself.’

WHAT IS PRIDE?

From 'Abdullaah Ibn Mas'ood radi-Allaahu 'anhu who related that Allaah's Messenger sal-Allaahu 'alayhe wa sallam said:




"Whoever has an atoms worth of kibr (pride) in his heart will not enter Paradise." So a man said: What about a person who loves (i.e. takes pride in) wearing beautiful clothes and beautiful shoes? So he replied: "Indeed Allaah is beautiful and loves beauty. Kibr (pride) is to reject the truth, and to despise the people."



So Allaah - the Most High - informs us that the Hellfire is the abode of those who have kibr (pride and arrogance). And we learn from the (above) hadeeth that: "Whoever has on atoms worth of kibr (pride) in his heart will not enter Paradise." So this is a proof that kibr (pride) necessitates entry into the Hellfire and prevents entry into Paradise. And this comprehensive explanation that the Prophet sal-Allaahu 'alayhe wa sallam mentioned has clarified the meaning of kibr (pride) in the dearest possible manner. So he divided kibr into two types:-



[1] Pride against the truth: This is to reject the truth and not to accept it. So anyone who reject the truth is proud and arrogant - in accordance with what he reject of the truth. So it is obligatory upon everyone to humble themselves to the truth which Allaah sent His Messenger with, and which He sent down in His Book. As for those whose pride and arrogance prevents them from totally complying with the Messengers (i.e. having eemaan or faith in them and their message) - then they are kuffaar (unbelievers) who will dwell in the Hellfire for eternity. Since when the truth comes to them via the Messengers, who explain to them the signs and clear proofs, they reject it and are prevented from accepting it, due to the kibr that they harbour in their hearts. Allaah the Most High - said:



"Indeed those who argue about the Signs of Allaah without any authority having come to them, there is nothing in their hearts except kibr (pride). They will never accept the Prophet Muhammad sal-Allaahu 'alayhe wa sallam as a Prophet." [Soorah Ghaafir (40):56]



As for those whose arrogance and pride prevent them from complying with parts of the truth - because it opposes their personal opinions or their whims and desires - then such people are not kuffaar (unbelievers), but such an action necessitates them being punished in accordance with what they have of kibr. This is why the Scholars are agreed that whenever the Sunnah (guidance and way) of Allaah's Messenger sal-Allaahu 'alayhe wa sallam has been explained to anyone, then it is not lawful for him to turn away from it to the saying of someone else, whoever and whatever status he may have. So it is obligatory upon the seeker of knowledge to give complete and absolute precedence to the saying of Allaah and the saying of His Messenger sal-Allaahu 'alayhe wa sallam over and above the saying of anyone else, and that he should make that the basis to which he returns, and the foundation upon which he builds; following the guidance of the Prophet sal-Allaahu 'alayhe wa sallam, striving hard to understand what is intended from it, and following this, both inwardly and outwardly. When a person conforms to this great principle, then he has indeed reached goodness and excellence, and all his errors will be forgiven to him; since his overall objective is to follow that which has been prescribed upon him. So his errors are excused due to his striving his best to recognise and comply with the truth - and this is humbling oneself to the truth.



[2] Pride towards people: This type is to despise the people, and to look down upon them. This attitude arises when a person is amazed with his own self, thinks highly of himself, and thinks he is better than others. So this causes him to have kibr towards the creation, despise them, mock them, and to degrade them through both speech and action. Allaah's Messenger sal-Allaahu 'alayhe wa sallam said:



"It is enough evil for a person to despise his brother Muslim." 2



This is why the man asked: "What about a person who loves (i.e. takes pride in) wearing beautiful clothes and shoes?" Because he feared that this was the kibr which would be under the threat of punishment. So the Prophet sal-Allaahu 'alayhe wa sallam explained to him that this was not from kibr; since this person was one who complied with the truth, and was humble towards people, and that this was from the beauty that Allaah loves, for indeed Allaah - the Most High is beautiful in His Dhaat (Self), Sifaat (Attributes) and Af'aal (Actions), and He loves both outer and inner beauty.



As regards outer beauty, then it includes cleanliness of the body, clothes and place. As regards to inner beauty, then it is beautifying the character. This is why the Prophet sal-Allaahu 'alayhe wa sallam used to supplicate:



"O Allaah! Guide me to having beautiful manners and characteristics, no one can guide me to beautifying them except You. And turn away from me all evil actions and characteristics, no one can turn them away from me except You."3



And Allaah knows best.





1. Related by Muslim in his Sahih (1/65).

2. Related by Muslim (no.2564).

3. Related by an-Nasa'i (no.861). It was authenticated by al-Albani in his Sifatus-Salah (p.93).

Through Education, we build tolerance

America and Muslims have an opportunity to repair frayed relations and build bridges for the future, writes Aijaz Zaka Syed






As if there were not enough issues already to drive America and Muslims apart, we had to invent this one. Look at the case of the proposed mosque in New York. The entire US media and rightwing brigade are acting as if Muslims have invaded America and are building a monument to Osama Bin Laden at the site where the World Trade Center once stood.

Reality is a little different. If anyone cares to know, the United States, and New York in particular, are home to a large Muslim population and this isn't the first mosque to be built in the Big Apple. There are numerous mosques and prayer halls all over the city.

More important, it's wrong to call it the "Ground Zero mosque". For one, it's not being built at the site of the Twin Towers but a few blocks away from it. Besides, it's not just a mosque in the strictest conventional sense that is coming up in Manhattan. Cordoba House, a $100 million project mooted by a Kuwaiti immigrant, Imam Feisal Abdul-Raouf and his Indian wife Daisy Khan, is a cultural centre, which will include a prayer area, sports facilities, theatre and a restaurant.

The aim, according to the promoters, is to foster "integration, tolerance of difference and community cohesion ... a place where individuals, regardless of their backgrounds, will find a centre of learning, art and culture." Imam Abdul Rauf calls himself a follower of "moderate Islam" in the tradition of South Asia's Sufis. Frankly, I do not care much for this nonsense about "moderate Islam". For there is no such thing as moderate or extremist Islam. Islam is Islam is Islam: take it or leave it. You accept it the way it is. You cannot distort or mould it or water down its teachings to suit your own convenience or requirements. This is one faith that brooks no half measures. And it needs no testimonials from either its followers or foes.

No matter what anyone says or thinks, Islam is moderate by nature and preaches moderation, reason and restraint in all respects -- even in your devotion and faith. It doesn't want you to spend all your time in the mosque or cloister yourself from the world to do nothing but pray all the time. If it stands for submitting oneself to the will of God, it also means peace, literally. This is why all this fuss over an Islamic centre near Ground Zero is rather unfortunate.

It's all the more absurd considering Imam Abdul-Raouf has long been a champion of building bridges and better Islam-West relations. He never tires of sermonising to his flock on the need for the faithful to live peacefully with other religions and communities, going out of his way to emphasise all that is common in all religions, especially between Islam and Christianity, and Judaism. In fact, in his recent book, What's Right With Islam is What's Right with America, he argues that unlike many Muslim countries, America is "the ideal Islamic society" because it encourages tolerance, human rights and promotes freedom of practising faith. As Fareed Zakaria puts it, the cleric's vision of Islam is Bin Laden's worst nightmare.

With the Cordoba House, Imam Abdul Rauf hopes to carry forward this mission of building healthier Islam-West relations. That such a noble initiative should face such bitter opposition and hostility from the US right, and even ordinary Americans, the majority of them genuinely tolerant and generous of spirit, is tragically ironic.

Having failed to block the project, the neocons are venting their ire on Muslims. Former Alaska Governor Sarah Palin (remember her?) has gone on Twitter to ask "peaceful Muslims" to "repudiate the mosque", because it "stabs hearts". Conservative pundit and former House Speaker Newt Gingrich says no mosque can be built near Ground Zero as long there are no churches and synagogues in Saudi Arabia.

A former New York mayor and another frustrated presidential hopeful terms Cordoba House a "desecration" and an insult to the victims of 9/11 attacks. A Florida church has given the call for "burn a Quran day" to protest the "Ground Zero mosque".

As these instances of Islamophobia grow across America, fuelled by preachers of sweetness and light such as Pat Robertson and Ann Coulter, and TV networks like Fox News, some wonder if Cordoba House is such a good idea. Given the rancour and acidic bitterness the issue has already generated, which is being exploited by Muslim bashers, some think the promoters should just call off the whole thing. It now seems to defeat the very object of the project.

They're probably right. Islam believes that the whole earth is a mosque for believers. You do not need walls and a roof to pray. Wherever you stand to pray or prostrate before God, that piece of land is the mosque. This is what early Muslims did, praying wherever and whenever they could, even when they were fighting for their lives. So Islam and Muslims in America do not need that piece of land near Ground Zero for their survival or identity. Their faith is beyond all this.

However, the Manhattan mosque initiative has subjected both America and Muslims to an unprecedented test. It not just tests America's claim to be the "land of the free" but also the much-celebrated ideals of its founding fathers. It tests its fabled democracy and freedom and its claim to be a land where everyone is welcome and has the right to do his or her own thing.

By giving the go-ahead for the mosque project in Manhattan, close to the site of the 11 September terror attacks, New York and its mayor Michael Bloomberg have already earned the admiration of many Muslims around the world. However, the ongoing campaign against the mosque and indirectly against Muslims is sure to get fiercer and nastier in the days and months to come. The response of the US leadership will be watched closely around the world, especially by Muslims.

On the other hand, Muslims face a situation that refreshes the memories of the 9/11 aftermath. Right now, they need all the survival skills they've got. Already, there's an alarming upsurge in hostility and paranoia in the land that they chose to make their home.

But I see an opportunity in this brewing crisis. Muslims must use this opportunity to clear the cobwebs clouding the image of their faith in the minds of Americans. They have an opportunity to remind and explain to Americans, and the world, that the destruction that struck the Twin Towers does not represent Islam, but peace, compassion and equality do.

In the Manhattan mosque initiative, America and Muslims have an opportunity to repair their long-frayed relations and build bridges for a shared future. The wounds inflicted by the US wars and policies in the Muslim world are deep, but gestures like these could make them less painful.
The Cordoba House project should be a monument to healthier and better Islam-West relations, and for a better world. There's too much at stake in this struggle for America and Islam's soul.

* The writer is opinion editor of Khaleej Times .

‎"Cause no harm to yourselves nor cause it to others." The Prophet (peace be upon him)

1. The piety and humility of the Salat


When Ramadan came to a close, the rightly guided predecessors (As-Salaf As-Saalih) used to frequently seek forgiveness, repent to Allaah – The Mighty and Majestic – and fear that their (deeds) would not be accepted. They used to exert themselves (in worship) in Ramadan and outside of Ramadan, afterwards they would be fearful that none of this will be accepted.

2. How the Salat behaved when Ramadan was approaching and when it left

They used to seek the forgiveness of Allah and repent. So much so that it was reported that they would supplicate to Allah for six months that He would allow them to reach Ramadan. If He allowed them to reach Ramadan, they would fast, pray at night and supplicate for the next six months that He accepts the month of Ramadan from them.

3. Signs that Ramadan has been accepted

Following good deeds with good is a sign that (an act) has been accepted, whether it is pertaining to Ramadan or other than it. If the Muslim is in a good state after Ramadan, performing many good deeds and righteous actions, then this is a proof of acceptance.

4. Signs that Ramadan hasn’t been accepted

If the opposite is true, and he follows good with evil, and as soon as Ramadan is over he follows on from this with sins, heedlessness and turning away from the obedience of Allah, then this is a proof that it hasn’t been accepted.

Every person knows their true situation after Ramadan. So let them look, if they are in a better state, then let them thank Allah, as this shows (that it has been) accepted.

If their state is worse, then let them repent to Allah and seek the forgiveness of Allah, as this is a proof that it hasn’t been accepted and it is a proof of negligence and carelessness.

5. Do not despair of the Mercy of Allah

But the slave should not lose hope of the mercy of Allah. He should not close the door that is between him and Allah and despair of the mercy of Allah.



“Say: O my slaves who have transgressed against themselves (by committing evil deeds and sins). Do not despair of the Mercy of Allah: verily Allah forgives all sins. He is Oft-Forgiving, Most Merciful.” (Az-Zumar: 53)



It is upon him to repent, seek the forgiveness of Allah and return to Allah – The Mighty and Majestic.

Allah – The Mighty and Majestic – accepts repentance from those that repent.



“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do.” (Ash-Shura:25)



And the peace and blessings be upon our Prophet Muhammad.

By the Shaykh, ‘Allaamah Saalih Al-Fawzaan



Ithaaf Ahlil Eemaan bi Duroos Shahr Ar-Ramadaan pg. 119-120



Translated by Hassan As-Somali

GROW YOUR WEALTH - MAKE YOUR DUA IN RAMANDAN

7 Ways to Increase Your Wealth Whilst Coming Closer to Allah


Ask Allah for Forgiveness (Nuh: Ask your Lord for forgiveness...He will increase you in wealth)

Fulfill ties of Kinship (Silat ArRahim) Anas : 'Whoever likes to have increase in his Rizq and to live long, should honor ties with his blood relatives' [ Bukhari and Muslim ]

Halal Business: (And Allah made business transactions halal and Riba Haram)

Interest Free Loans, Qardh Hasan (Who is it that will loan to Allah a goodly loan, so that Allah may compound it many times) The Prophet (Sallallahu Alaihi wa Sallam) said: "And whoever fulfills the needs of his brother, Allah will fulfill his needs." [ Bukhari and Muslim ]

Zakah (700x return, promise from Allah) ~ Allaah has said ‘O bani Adam, spend! I will spend on you. ~ “...Money will never decrease because of charity” [al-Tirmidi]

Taqwa – (And whoever has Taqwa of Allah, Allah makes a way out for them, and provides for them from where they would not imagine) provide from where they would never imagine

Dua: rabbana aatina fid dunya hasanah... (O Allah, give us goodness in this life, and goodness in the next, and protect us from Hellfire)

Ramadan is the most important month of our calendar. It is a tremendous gift from Allah in so many ways. In our current state of being down and out, it can uplift us, empower us, and turn around our situation individually and collectively. It is the spring season for the garden of Islam when dry grass can come back to life and flowers bloom. But these benefits are not promised for lifeless and thoughtless rituals alone. They will be ours if our actions are informed by the message of Ramadan.

Today the message of Ramadan tends to get drowned out by much louder voices of the pop culture that have an opposite message. We have become so accustomed to them that many of us remain enslaved to them even during Ramadan.



The most important message of Ramadan is that we are not just body. We are body and soul. And that what makes us human beings and that determines our value as human beings is the soul and not the body. During Ramadan we deprive the body to uplift the soul. This is all simple and familiar. But we can understand its significance if we remember that the message of the materialistic hedonistic global pop culture that has engulfed every Muslim land today --- just like the rest of the world--- is exactly the opposite. It says that body is everything. That the materialistic world is all that counts. That the greatest happiness -- if not virtue-- is in filling the appetites of the body. This message produces endless appetites and consequently endless wars to fill those endless appetites through endless exploitation. It produces endless frustrations since the gap between desires and achievements can never be filled. It produces endless chaos and endless oppression. Yet this trash comes in such beautiful and enticing packages that we can hardly resist it. We equate this slavery with freedom. We consider this march to disaster as progress. And with every movement, we get further and deeper into the mire.



Ramadan is here to liberate us from all this. Here is a powerful message that it is soul over body. Take a break from the pop culture. Turn off the music and TV. Say goodbye to the endless and futile pursuit of happiness in sensory pleasures. Rediscover your inner self that has been buried deep under it. Reorient yourself. Devote your time to the reading of the Qur'an, to voluntary worship, to prayers and conversations with Allah. Reflect on the direction of your life and your priorities. Reflect on and strengthen your relationship with your Creator.



On the last day of one Sha'ban, Prophet MuhammadSall-Allahu alayhi wa sallam, gave a Khutbah about the upcoming month of Ramadan. It is a very important Khutbah that we should carefully read before every Ramadan to prepare ourselves mentally for the sacred month. It begins: "Oh people! A great month is coming to you. A blessed month. A month in which there is one night that is better than a thousand months. A month in which Allah has made it compulsory upon you to fast by day, and voluntary to pray by night. Whoever draws nearer to Allah by performing any of the voluntary good deeds in this month shall receive the same reward as is there for performing an obligatory deed at any other time. And whoever discharges an obligatory deed in this month shall receive the reward of performing seventy obligations at any other time. It is the month of Sabr (patience), and the reward for sabr is Heaven. It is the month of kindness and charity. It is a month in which a believer's sustenance is increased. Whoever gives food to a fasting person to break his fast, shall have his sins forgiven, and he will be saved from the Fire of Hell, and he shall have the same reward as the fasting person, without the latter's reward being diminished at all."



The hadith continues and contains many other very important messages. However let us take the time to highlight two of the statements contained above. First, that Ramadan is the month of sabr. The English translation is patience but that word has a very narrow meaning compared to sabr. Sabr means not only patience and perseverance in the face of difficulties, it also means being steadfast in avoiding sin in the face of temptations and being persistent in performing virtues when that is not easy. Overcoming hunger and thirst during fasting is part of it. But protecting our eyes, ears, minds, tongues, and hands, etc. from all sins is also part of it. So is being persistent in doing good deeds as much as possible despite external or internal obstacles. Ramadan requires sabr in its fullest sense and provides a training ground for that very important quality to be developed and nurtured. Here is a recipe for the complete overhaul of our life, not just a small adjustment in meal times.



The highest point of Ramadan is itikaf, an act of worship in which a person secludes himself in a masjid to devote his time entirely to worshipping and remembering Allah. Some in every Muslim community must take a break and go to the masjid for the entire last ten days of Ramadan. Others should imbibe the spirit and do whatever they can.



But we must differentiate between worldly pleasures and worldly responsibilities. We take a break from the former and not the latter. Syedna Abdullah ibn Abbas, Radi-Allahu unhu, was performing itikaf, when a person came and sat down silently. Sensing his distressed condition Ibn Abbas enquired about his situation, learnt that he needed help, and proceeded to leave the masjid to go out and help him. Now this action does nullify the itikaf, making a makeup obligatory. So the person, though grateful, was curious. Explaining his action, Ibn Abbas related a hadith that when a person makes efforts to help his brother, he earns the reward for performing itikaf for ten years.



This brings us to the second statement to consider: that Ramadan is the month of kindness and charity. With those in distress in the millions in the world today, the need for remembering this message of Ramadan cannot be overstated.



Unfortunately, today another scene seems to be dominant in some parts of the Muslim world. Here Ramadan is the month of celebrations, shopping, fancy iftars at posh restaurants, entertainment and gossip. People stay up at night but not for worship; they while away that time watching TV or wandering in the bazaar. Ramadan here is more a month of feasting than fasting.



No one can take away our Ramadan from us; we just give it away ourselves. And if we realize the utter blunder we have made, we can take it back.

Reminder about Allah's Sovereignty

We do not trangress against ALLAH(swt)'S DECREE.  This shows there is all power of God's creations of Nature.  Rain brings us fresher air. oh yeah!

A non muslim's experience with covered up

I walked down the street in my long white dress and inch-long, black hair one afternoon, and truck drivers whistled and shouted obscenities at me. I felt defeated. I had just stepped out of a hair salon. I had cut my hair short, telling the hairdresser to trim it as she would a cut a man’s hair.I sat numbly as my hairdresser skillfully sheared into my shoulder-length hair with her scissors, asking me with every inch she cut off if; I was freaking out yet. I wasn’t freaking out, but I felt self-mutilated.

I believe that men who see women as only bad word is not allowed beings often commit violence against them, such as rape and battery. bad word is not allowed abuse and assault are not only my fears, but my reality.

I was molested and raped. My experiences with men who violated me have made me angry and frustrated.

How do I stop the violence? How do I prevent men from seeing me as an object rather than a female? How do I stop them from equating the two? How do I proceed with life after experiencing what others only dread? The experiences have left me with questions about my identity. Am I just another Chinese-American female? I used to think that I have to arrive at a conclusion about who I am, but now I realize that my identity is constantly evolving in .


MY EXPERIENCE OF BEING "HIJABED"

One experience that was particularly educational was when I ?dressed up? as a Muslim woman for a drive along Crenshaw Boulevard with three Muslim men as part of a newsmagazine project. I wore a white, long-sleeved cotton shirt, and a flowery silk scarf that covered my head, which I borrowed from a Muslim woman. Not only did I look the part, I believed I felt the part. Of course, I wouldn’t really know what it feels like to be Hijabed-I coined this word for the lack of a better term-everyday, because I was not raised with Islamic teachings.


However, people perceived me as a Muslim woman and did not treat me as a bad word is not allowed being by making cruel remarks. I noticed that men’s eyes did not glide over my body as has happened when I wasn’t Hijabed. I was fully clothed, exposing only my face. I remembered walking into an Islamic center and an African-American gentleman inside addressed me as ?sister?, and asked where I came from. I told him I was originally from China. That didn’t seem to matter. He respected me and assumed I was Muslim. I didn’t know how to break the news to him because I wasn’t sure if I was or not.

I walked into the store that sold African jewelry and furniture and another gentleman asked me as I was walking out if I was Muslim. I looked at him and smiled, not knowing how to respond. I chose not to answer.


BEING HIJABED CHANGED OTHERS’ PERCEPTION OF ME

Outside the store, I asked one of the Muslim men I was with, Am I Muslim?? He explained that everything that breathes and submits is. I have concluded that I may be and just don’t know it. I haven’t labeled myself as such yet. I don’t know enough about Islam to assert that I am Muslim.


HIJAB AS OPPRESSION: A SUPERFICIAL AND MISGUIDED VIEW

I consciously chose to be Hijabed because I was searching for respect from men. Initially, as both a Women’s Studies major and a thinking female, I bought into the Western view that the wearing of a scarf is oppressive. After this experience and much reflection, I have arrived at the conclusion that such a view is superficial and misguided.

THE MOST LIBERATING EXPERIENCE OF MY LIFE

I covered up that day out of choice, and it was the most liberating experience of my life. I now see alternatives to being a woman. I discovered that the way I dress dictated others’ reaction towards me. It saddens me that this is a reality. It is a reality that I have accepted, and chose to conquer rather than be conquered by it. It was my sexuality that I covered, not my femininity. The covering of the former allowed the liberation of the latter.


by Kathy Chin

This article was originally published in Al-Talib, the newsmagazine of the Muslim Students’ Association of the University of California in Los Angeles (UCLA) in October 1994. At the time of its publication, Kathy Chin was a senior at UCLA majoring in Psychobiology and Women’s Studies.

ISLAM VS TERRORISM BY YUSUF ESTES

COUNT UR BLESSINGS

If you have food in the refrigerator, clothes on your back, a roof overhead and a place to sleep ... you are richer than 75% of this world.

If you have money in the bank, in your wallet, and spare change in a dish someplace ... you are among the top 8% of the world's wealthy.

If you woke up this morning with more health than illness ... you are more Blessed than the million who will not survive this week.

If you have never experienced the danger of battle, the loneliness of imprisonment, the agony of torture, or the pangs of starvation...you are ahead of 500 million people in the world.

If you can pray in a Mosque without fear of harassment, arrest, torture, or death ... you are more blessed than three billion people in the world.

If your parents are still alive and still married ... you are very rare.

If you hold up your head with a smile on your face and are Truly Thankful... you are Blessed because the majority can, but most do not.

If you can read this message, you just received a double Blessing in that someone was thinking of you, and furthermore, you are more Blessed than over two billion people in the world who cannot read this message at all.

Have a good day, count your Blessings to Thank ALLAH Azzawajal, and pass this along to remind everyone else how Blessed we all are. Alhumdulillah!

Indeed, His Creations are The Best, as He Is The Best of all Creators.

The Islamic Greeting and it’s Etiquette

In the Name of Allah, Most Gracious, Most Merciful.




The Islamic Greeting and it’s Etiquette



(Friday speech delivered by Imam Mohamed Baianonie at the Islamic Center of Raleigh, NC on February 22, 1988.)



Islam has professed the use of the Islamic greeting when encountering another Muslim or leaving the company of another Muslim because it unifies the hearts and strengthens bonds between Muslims.



Imam Muslim reported that the prophet (S.A.W.) said, "I swear by the one whose hand my soul is in that you will not enter paradise until you believe. And you won’t be believed until you love one another. May I tell you something, that if you practice it you will love another, spread the (salam) Islamic greeting among you." This makes it clear to us, that spreading salam among Muslims is the first step towards paradise. This is because spreading salam leads to increasing the love between our hearts. And the increase of love between our hearts will increase the Iman, (faith).

An authentic hadith reported by Imams At-Termithi and Ibn Majah that the prophet (S.A.W.) said: "Oh you people, spread salam among you, serve the food, behave kindly with your blood relations, and offer prayer at night when others are asleep, and you will enter paradise safely." And Imams Bukhari and Muslim reported that a man asked the prophet (S.A.W.), "what in Islam is the best?" He (S.A.W.) answered, "To feed people and to say salam to everyone whether you know them or not."


What is the history of the Islamic greeting, when did it start, and who was the one who chose it?


Imams Bukhari and Muslim reported that the prophet (S.A.W.) said, "When Allah created Adam he told him to go and say Assalamu Alikum to a group of Angels and listen to their reply. It is your greeting and the greeting of your descendants. Adam went and said: Assalamu Alikum they said Assalamu Alikum Wa Rahmatulah."


The complete form for the Islamic greeting is Assalamu Alilkum Wa Rahmatulah Wa Barakatuh meaning peace, mercy, and blessings be upon from Allah (S.W.T.). This is because Imams Abu-Dawood and At-Termithi reported in a good hadith that a man came to the prophet (S.A.W.) and said, "Assalamu Alikum." The prophet responded and the man sat down. The prophet said, "Ten rewards." Another man came and said, "Assalamu Alikum Wa Rahmatullh." The prophet responded and the man sat down. The prophet said, "twenty rewards."


Then another man came and said: Assalamu Alakum Wa Rahmatulah Wa Barakatuh. The prophet responded and the man sat down. The prophet said, "thirty rewards."


The Scholars have agreed that starting with salam is highly recommended. And responding is obligatory because Allah (S.W.T.) said in surat An-Nesa’, (verse 86), what can be translated as, "When a courteous greeting is offered to you, meet it with a greeting still more courteous, or at least of equal courtesy."


It is enough for one to say the Islamic greeting to a group and it is enough for one of the group to return it. This is the meaning of the two ahadith that were reported by Imams Abu Dawood and Malik.


From the Etiquette of Salam:


The one who comes greets the Muslims that are present.

The one who is riding greets the one who is walking.

The one who is walking greets the one who is sitting.

The smaller group greets the bigger group.

The young greet the elder.

Imams Bukhari and Muslim reported that the prophet Muhammad (S.A.W.) said, "A rider should greet a pedestrian, a pedestrian should greet one who is sitting, and a small party should greet a large party, a younger should greet an elder one."

Salams are recommended when leaving as well as when you meet. Imams Abu-Dawoud, and At-Tirmith reported in a good hadith that the prophet Muhammed (S.A.W.) said, "When one of you joins a gathering he should greet those present; and when he leave them he should greet them because the first salutation is not better than the last one."


What does Islam say about saying salams to the people of the book?


The majority of scholars reported that starting with Assalamu Alikum is not permitted. They refer to the hadith of the prophet that was reported by Imam Muslim in which the prophet (S.A.W.) said, "Don’t start with the (salam) Islamic greeting when encountering Jews or Christians."


Some scholars see no problem in starting with the Islamic greeting. Some of the Shafies agree with this. This is the opinion of Ibn-Abbas one of the companions of the prophet. He said that this hadith was special for the Jewish of Quraizah, not for all of the people of the book.


What if the people of the book start with the salams with the Muslims. Some of the scholars, like Ahnaf say that it is allowed to return salam and others say it’s obligatory.


Ibn Abbass said, "Whoever says Assalamu Alakum to you, you have to return his greeting even if he was a Majos (fire-worshipper). He was referring to a verse from surat An-Nesa’ (verse 86), what can be translated as, "When a courteous greeting is offered to you, meet it with a greeting still more courteous, or at least of equal courtesy."


The scholar had agreed upon starting the greeting with the non-Muslims is allowed with any word but Assalamu Alikum, like good morning, how are you? etc..


When meeting another Muslim shaking hands is highly recommended, along with a great smile, because it increases the love and respect among Muslims.


It was reported by Imam Bukhari that Qatadah asked Anass (R.A.) if shaking hands was practiced by the companion at the time of the prophet Muhammad (S.A.W.). He said, "Yes."


Shaking hands with another Muslim will result in forgiveness from Allah (S.W.T.).Imams Abu Dawood and At-Termithi reported that the prophet (S.A.W.) said, "If Muslims meet and shake hands with each other, they will be forgiven before they leave."


Imam At-Termithi reported a good hadith that a man said: "O messenger of Allah if one of us meets his brother or friend, should he bend down to him? The prophet said, " No." He asked should he hug him and kiss him? The prophet answered, "No." He asked should he take his hand and shake it. The prophet answered, "Yes."


Imam At-Termithi reported that Anass (R.A.) said, "When the prophet use to meet a man, he shook hands with him and the prophet (S.A.W.) would not pull away his hand until the man would pull his hand away first."

NEVERENDING SURPRISES FROM AL MIGHTY

THE MOON HAS BEEN SPILT

ABUSING PATIENCE

Islamic Religious Council of Singapore

Friday Sermon

4 February 2005 / 24 Zulhijjah 1425

Abusing Patience

My brothers in Islam,

I would like to remind myself and my dear brothers to always have taqwa to Allah. We do this by abiding all that He has commands us, and avoiding everything that he has prohibited.

My brothers, may Allah’s blessing be upon us always,

Last Friday’s sermon touched upon the virtues of patience, the importance of being patient and how to instill patience in us when facing life’s crisis. Today’s sermon will talk about the misuse and abuse of patience. Patience, although it is a commendable characteristic, and a virtue by itself, if it is used in the wrong manner, it will turn from a positive characteristic, into a negative one. It will change from a characteristic commended by Islam, into a characteristic that is forbidden in Islam.

But how can this virtuous characteristic, this patience, be abused? How can it change into something that is forbidden in Islam?

Actually, there are two situations when patience can be abuse, and forbidden in Islam. First: When we see sinful acts and bad deeds committed by our family members, our wives and children. When we have the power to stop them from committing those sinful acts, we do not use that power. Instead, we just keep quiet be patient with those acts. We do not advise them. We do not forbid them. We just keep quiet on the pretext of being patient.

This is abusing patience. This is when being patient is unwarranted. Even forbidden. It is our duty as the head of the family, to exercise our power, to be firm when we see sinful acts committed by our family members, by our wives and our children. We cannot keep quiet. For keeping quiet on the pretext of being patient means we indirectly encourage them to continue being sinful to Allah. Do remember, that we will be accountable to Allah, in the Hereafter. We will be judged not just by our deeds on this Earth, but together with what our family members did, if we do nothing to stop them from being sinful to Allah. For our children, our wives, can claim in front of Allah that they committed all that sinful acts because we, as the head of the family, did nothing to stop them. Don’t forget the following verse in surah At-Tahrim, ayat 6: 

" O you who believe! Protect yourselves and your families from Hell fire, whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allâh, but do that which they are commanded."

In our eagerness to protect ourselves and our families from Hell fire, in our eagerness to stop our wives and children from committing sinful acts to that they will not pull us with them to Hell, let us remember one thing. And that is, we should be tactful and clever in advising our family members. We should not be rash, harsh or even rude when inviting others to the way of Islam, especially to our family members. Allah has reminded us of the need to be clever and tactful. In surah An-Nahl, ayat 125, Allah says:

"Invite to the Way of your Lord (i.e. Islâm) with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided."

From that Quranic ayat, we can conclude that we need to strategise when we want our family members to leave sinful acts, and to embrace the teaching of Islam whole-heartedly. We need to use psychology. We need to know how to argue with them without being too emotional or being angry when they answer us back. We need to be rational.

But above all that, we need to start from ourselves. Don’t be like the crab, as the Malay proverb said. The crab teaches its offspring to walk straight, but itself walk sideways. So if we want our children to perform their solat, we should set the good example first of performing our solat on time. And do it in their presence. We can then invite them to perform the solat together with them. If we have a special time for family gathering or family dinner, or we have a special time to watch television together as a family, why not have a special time when the family gathers to perform solat together. We can be the imam for the solat.

We can enforce our young children to perform solat with us, or alone. But we for sure cannot enforce our grownup teenage children to perform solat. They may do it out of the fear from their parents, but they will resentfully do it. Alone, they may not do it. For how long can the parents watch and police him?

Thus, it is better for the parents to instill in their grownup children the need to perform solat. We can ask them to sit down and have a rational discussion on the virtues of solat, and why they find it so difficult to perform solat. We should treat then as adults. Let them voice their opinions and respect their mind. Respect begets respect. If we respect the adulthood, the will reciprocate and respect us as their parents.

Hopefully, with this tactful approach in doing dakwah to our family members, Allah will grant us success, insya Allah.

My brothers in Islam,

The second situation where being patient is not a virtue, when patience is abused, is when we calamities and disasters struck us. Please do not misunderstand me. By all means be patient. By all means, have perseverance. But know this, being patience does not mean that we just sigh, sit down and cry, and let whatever will be will be.

This is not the characteristic of Muslims when facing calamities and disasters. This is not what patience entailed. In fact, this abuse of patience will not bring us much benefit in this world. Instead, we should do the following three things:

First: We learn from our mistakes. We try to discover what our mistakes were until this calamity, this disaster, fell upon us. Is it because we are too sinful? Is it because of our mismanagement? Is it because of our failures to take proactive actions?

Allah says in surah Asy-Syura, ayat 30:

"And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much"

So it is due to our past deed that misfortunes befalls on us.

Second: We should strive our best to avoid such disaster from happening again in the future. Of course, we cannot be 100% certain that such disaster will not happen again. But at least through our efforts, we try to minimize the possibility that the disaster may happen. And we let Allah s.w.t decides.

Third: If the disaster and misfortune still struck us, we should not feel down and respondent. Instead, we take it as a challenge to rise again, learn from our mistakes and ensure such calamity will not befall us again. There might be mistakes that we overlooked. We try to learn from them, and correct what we thought were errors and mistakes.

If we follow up our patience with that 3 things, we will excel as an individual and as a community. Allow me to bring an example. The Japanese people endure so many calamities, from earthquake, to tsunami, to typhoons. And every time it happens, they patiently build up from the ruins. They learn from the mistakes they did in their design and process. And in the end, they become a much-respected people. The can endure disasters better, because they have learnt from their mistakes.

And that my brothers, is one way we can become a community of excellence. Being patient, and follow up on that patience with those 3 actions that I have mentioned just before.

DUA WHEN U R IN DISTRESS

Bismillah ir-Rahman ir-Rahim

Alhamdulillah, here are some beauitful dua’a to make when under stress and anxiety – as a means of dispelling fear, of seeking forgiveness of Allah, seeking His aid, protection and guidance. May it be of benefit to us all. for there is not a time in the life of a Mu’min when he does not need the protection and guidance of Allah. And those that turn to Allah sincerely imploring His aid, know that in reality it is Allah that is turning to His slave and servant. Ameen. And know that “When Allah wants to be good to someone, He tries him with some hardship.” (Abu Hurairah)

General advice from Prophet Muhammad (s) when you are in distress or suffering from anxiety:

In hadith #599 narrated by Abdullah ibn Abbas in Sunan Abu Dawood, The Prophet (peace be upon him) said: If anyone continually asks pardon, Allah will appoint for him a way out of every distress, and a relief from every anxiety, and will provide for him from where he did not reckon.

When in distress or difficulty or sorrow:

Source for this dua subsection: Fiqh-us-Sunnah, volume 4, no 128

1. Ibn ‘Abbas reported, “The Prophet, peace be upon him, at times of sorrow and grief used to supplicate, La ilaha illa Allah Al-’Azim, Al-’Alim, la ilaha illa Allah, Rabbul ‘arshil ‘Azim, la ilaha illa Allahu, Rabbus-Samawati wa rabbul ardi wa rabbul ‘arshi karim (There is no god but Allah, the Mighty, the Forbearing, there is no god but Allah, the Lord of the mighty throne, there is no god but Allah, the Lord of the heavens and the earth, and the Lord of the throne of honor)’.”
Source: Bukhari and Muslim.

2. Anas said that when the Prophet, peace be upon him, was faced with a serious difficulty, he would always supplicate, “Ya Hayyu, ya Qayyumu, bi-rahmatika astaghithu (O the Living, O the Eternal, I seek help in Your grace).
Source: Tirmidhi

3. Abu Hurairah reported that whenever the Prophet, peace be upon him, was faced with a serious difficulty, he would raise his head to the sky and supplicate, “Subhan-Allah al-’Azim (glory be to Allah, the Mighty).” And when he implored seriously and strongly, he would say “Ya Hayyu, Ya Qayyum (O the Living, the Eternal One).”
Source: Tirmidhi

4. Abu Bakrah reported that the Prophet, peace be upon him, said, “The supplications of distress are, ‘Allahumma rahmataka arju, fala takilni ila nafsi tarfata ‘ain, wa aslah li sha’ni kullahu, la ilaha illa anta (O Allah, I hope for Your mercy, so give me not over to my self even for as little as wink of an eye, and set right all my affairs, there is no god but You).”
Source: Abu Daw’ud

5. Asma, daughter of ‘Amais, reported that the Prophet, peace be upon him, asked her, “Shall I tell you words that you may say in times of pain or distress. These are, ‘Allah, Allah, Rabbi la ushriku bihi shai’an (Allah, Allah, my Lord, I associate none with Him).” Another narration says that these words should be said seven times.
Source: Abu Daw’ud

6. Sa’d ibn Waqas reported that the Prophet, peace be upon him, said, “The supplication made by the Companion of the Fish (Prophet Yunus) in the belly of the fish was, ‘La ilaha illa anta, subhanaka, inni kuntu minaz-zalimin (there is no god but You, You are far exalted and above all weaknesses, and I was indeed the wrongdoer)’. If any Muslim supplicates in these words, his supplication will be accepted.” In another report we read, “I know words that will cause Allah to remove one’s distress. These are the words (of supplication) of my brother Yunus, peace be upon him,”
Source: Tirmidhi

7. Ibn Mas’ud reported that the Prophet, peace be upon him, said, “If any servant of Allah afflicted with distress or grief makes this supplication, his supplication will be accepted: ‘O Allah, I am Your servant, son of Your servant, son of your maidservant. My forehead is in Your hand. Your command conceming me prevails, and Your decision concerning me is just. I call upon You by every one of the beautiful names by which You have described Yourself, or which You have revealed in Your book, or have taught anyone of Your creatures, or which You have chosen to keep in the knowledge of the unseen with You, to make the Qur’an the delight of my heart, the light of my breast, and remover of my griefs, sorrows, and afflictions‘.” A supplication in these words will be answered. Allah will remove one’s affliction and replace it with joy and happiness.
Source: Reported by Ahmad and Ibn Hibban

8. Anas reported that the Prophet, peace be upon him, used to supplicate, “O Allah, there is no ease except what You make easy, and you alone can turn a difficulty into ease.” (Ibn As-sinni)

Source: Fiqh-us-Sunnah, Volume 4, #131

9. Allah’s Apostle used to say at the time of difficulty, “None has the right to be worshipped but Allah, the Majestic, the Most Forbearing. None has the right to be worshipped but Allah, the Lord of the Tremendous Throne. None has the right to be worshipped but Allah, the Lord of the Heavens and the Lord of the Honourable Throne.”

Source: narrated by Ibn Abbas in Sahih Bukhari, volume 9, #526.

Remember that sickness expiates evil deeds and wipes out sins.

Abu Hurairah narrates that the Prophet, peace be upon him, said: “When Allah wants to be good to someone, He tries him with some hardship.”

Abu Hurairah also reports that Allah’s Messenger, peace be upon him, said:
“For every misfortune, illness, anxiety, grief, or hurt that afflicts a Muslim -even the hurt caused by the pricking of a thorn – Allah removes some of his sins.”

Ibn Mas’ud said: “I visited the Messenger of Allah, peace be upon him,
while he had a fever. I exclaimed: ‘O Messenger of Allah! You have a high
fever! ‘ He said: ‘My fever is as much as two among you [might have]. ‘ I
asked: ‘Is it because you have a double reward?’ He replied: ‘Yes, that is right. “No Muslim is afflicted with any hurt, even if it is no more than the pricking of a thorn, but Allah wipes off his sins because of it and his sins fall away from him as leaves fall from a tree‘.”

Abu Hurairah (r) said: “The Prophet, peace be upon him, remarked: ‘The example of a believer is like a fresh tender plant; from whichever direction the wind blows, it bends the plant. But when the wind dies down, it straightens up again. (Similarly a believer is tested by afflictions to strengthen his faith and heart, and he remains patient and firm). And an evil person is like a pine tree which remains hard and stiff until Allah breaks it whenever He wills.”

Dont think u r safe even you are muslim...............

Do u want to know the conversations in hell and heavens? :P

Position of Islam Regarding Lies And Liars

According to Quran & Sunnah

Allah Almighty tells about the source of lying inside the brain of humans, fourteen hundred years ago. Allah tells us how He will deal with the liars, the lying sinful liars, in surah Al Alaq. (chpater 96).

"Allah will grab him by the (naseyah) [frontal lobe of the brain], the lying sinful (naseyah).

How could anyone have imagined 1,400 years ago, the frontal lobe of the brain was the source of lying, agression and transgression? Yet, this is decribed in Quran as the exact location inside of the human mind for these horrible characteristics.

We can say, without doubt that, lying is one of the most evil characteristics, of which all religions and systems of ethics warn against and which man's innate common sense (Fitrah) agrees that it is wrong. Any who possess normal chivalry and sound reason would be obliged to same the same.

Truthfulness is one of the pillars on which the moral survival of the world depends. It is the foundation of praiseworthy characteristics, the foundation of prophethood, the result of taqwah. Were it not for truthfulness, the rulings of all divinely-revealed laws would collapse. Acquiring the characteristic of lying is akin to shedding one's humanity, because speaking is an exclusively human trait.

(Bareeqah Mahmoodiyyah, Muhammad al-Khaadimi, 3/183)

Our purely monotheistic Shari'ah warns against lying in the Quran and Sunnah, and there is consensus that it is haram. The liar will have bad consequences in this world and in the next.

According to Shari'ah, lying is not permitted except in specific cases which do not lead to loss of rights, bloodshed or slander of people’s honor, etc., but which concern saving lives, reconciling between people, or creating love between husband and wife.

There is a never a day or a moment when Shari'ah permits a person to tell lies or to say whatever he wants based on lies. One of the things that have become widespread among the common people is the so called “April Fool’s Day”, where they claim that the first day of the fourth solar month is a day when lying is permitted without being subject to any shari'ah guidelines.

Many bad things may result from this, some of which we will mention below.

The prohibition of lying.

1. Allah says (interpretation of the meaning):

“It is only those who believe not in the Ayah (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, who fabricate falsehood, and it is they who are liars."

[al-Nahl 16:105]

Ibn Kathir said:

“Then Allah tells us that His Messenger (peace and blessings of Allah be upon him) is not a fabricator or a liar, because only the most evil of people who do not believe in the signs of Allah, the kafirs and heretics who are known amongst the people for telling lies, tell lies about Allah and His Messenger (peace and blessings of Allah be upon him). The Messenger Muhammad (peace and blessings of Allah be upon him) was the most truthful of people, the most righteous, the most perfect in knowledge, action, faith and certain belief. He was known amongst his people for his truthfulness; none of them doubted that, to such an extent that he was known amongst them as ‘al-Ameen (the trustworthy) Muhammad.’

So, when Heraclius, the ruler of Rome, asked Abu Sufyan about the characteristics of the Messenger of Allah (peace and blessings of Allah be upon him), one of the things he asked was, ‘Did you ever accuse him of lying before he said what he said?’ He said, ‘No.’ Heraclius said: ‘If he refrained from telling lies about people he would not go and tell lies about Allah’

(Tafseer Ibn Kathir, 2/588)

2. It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “The signs of the hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted with something, he betrays that trust.”

(Narrated by al-Bukhari, 33; Muslim, 59)

al-Nawawi said:

“What the commentators and most of the scholars said – which is correct – is that this means that these characteristics are the characteristics of hypocrisy, and the one who has these characteristics resembles the hypocrites in this sense."

The words of the Prophet (peace and blessings of Allah be upon him), ‘He is a pure hypocrite’ mean that he strongly resembles the hypocrites because of these characteristics.

Some of the scholars said: this is concerning one in whom these characteristics predominate; one in whom these characteristics rarely appear is not included in this. This is the favored view concerning the meaning of this hadeeth. Imam Abu ‘Eesa al-Tirmidhi (may Allah be pleased with him) narrated this meaning from the scholars and said: ‘The meaning of this according to the scholars is hypocrisy in one's actions.’”

(Sharh Muslim, 2/46-47)

The most evil kinds of lies are:

1. Lies told about Allah and His Messenger (peace and blessings of Allah be upon him).

This is the most serious kind of lie, and the one who does this is subject to a severe warning. Some of the scholars said that the one who does this is to be denounced as a kafir.

Allah says (interpretation of the meaning):

“Say: ‘Verily, those who invent a lie against Allah will never be successful’”

[Yunus 10:69]

It was narrated that ‘Ali (may Allah be pleased with him): “The Prophet (peace and blessings of Allah be upon him) said: ‘Do not tell lies about me. Whoever tells lies about me, let him enter the Fire.’”

(Narrated by al-Bukhari, 106).

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Whoever tells lies about me, let him take his place in Hell.”

(narrated by al-Bukhari, 110; Muslim, 3).

Ibn al-Qayyim said:

“… ‘Whoever tells lies about me, let him take his place in Hell’, i.e., let him take his place in Hell where he will abide and settle; it is not like a manzil or camp where he stays for a while and then moves on.”

(Tareeq al-Hijratayn, p. 169)

Lying also includes lies told about or to other people, such as

2. Lying in buying and selling.

It was narrated from Abu Dharr (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “There are three to whom Allah will not speak on the Day of Resurrection and He will not look at them or praise them, and they will have a painful torment.” The Messenger of Allah (peace and blessings of Allah be upon him) repeated this three times. Abu Dharr said: “May they be doomed and lost, who are they, O Messenger of Allah?” He said, “The one who lets his garment hang below his ankles, the one who reminds others of his favors, and the one who disposes of his goods by swearing a false oath.”

(Narrated by Muslim, 106)

It was narrated that Hakim ibn Hizaam (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The two parties involved in a transaction have the option [of canceling it] until they part. If they are honest and truthful, their transaction will be blessed for them and if they conceal something and tell lies, the blessing of their transaction will be wiped out.’”

(Narrated by al-Bukhari, 1973; Muslim, 532)

Shaykh al-Islam Ibn Taymeeyah said:

“Allah has enjoined truthfulness and honesty, and He has forbidden lies and concealment with regard to matters which should be known and revealed to people, as the Prophet (peace and blessings of Allah be upon him) said in a hadeeth whose authenticity is agreed upon: ‘The two parties involved in a transaction have the option [of canceling it] until they part. If they are honest and truthful, their transaction will be blessed for them and if they conceal something and tell lies, the blessing of their transaction will be wiped out.’ And Allah says (interpretation of the meaning):

‘O you who believe! Stand out firmly for Allah as just witnesses; and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety’

[al-Ma'idah 5:8].”

(Minhaj al-Sunnah, 1/16)

3. The prohibition on lying about visions and dreams

This refers to when some of them claim to have seen such and such in a dream, but they are not telling the truth, then in the morning he starts to tell the people something that he did not see.

It was narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allah be upon him) said: “Whoever tells of a dream that he did not see will be commanded [on the Day of Resurrection] to tie two grains of barley together, but he will never be able to do it. Whoever eavesdrops on people’s conversation when they dislike that – or they try to get away from him - will have molten copper poured in his ears in the Day of Resurrection. And whoever makes an image will be punished and will be told to breathe life into it, and he will not be able to do so.”

(Narrated by al-Bukhari, 6635)

Al-Manawi said:

“ ‘to tie two grains of barley together, but he will never be able to do it’ – because tying one to the other is not possible ordinarily. He will be punished until he does that, and he will never be able to do it. It is as if he is saying that he will be enjoined to do something that he can never do, and is being punished for it. This is a metaphor for continuous punishment… The reason why barley (sha’eer) is mentioned specifically is because dreams are connected to feelings (shu’oor); the words sha’eer (barley) and shu’oor (feelings) come from the same root in Arabic.

The punishment for that is so severe – even though lies when awake may cause more damage, because they may involve testimony that may lead to execution or a hadd punishment – because lying about a dream is a lie about Allah, may He be exalted, for dreams are a part of Prophethood, so they come from Him, and lying about the Creator is worse than lying about created beings.

(Fayd al-Qadeer, 6/99)

4. The prohibition of speaking about everything that one hears

It was narrated that Hafsa ibn ‘Aasim said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘It is sufficient lying for a man to speak of everything that he hears.’”

(Narrated by Muslim, 5)

With regard to the meanings of the hadeeth and reports on this topic, they discourage speaking about everything that one hears. For usually a person will hear both true things and lies, so if he were to speak of everything that he hears, he would be lying, by telling of something that did not happen. We have stated above the view of the people of truth: that lying means telling of something in a manner other than the way it happened. It is not conditional upon it being done deliberately, but its being done deliberately is a condition of it being a sin. And Allah knows best.”

(Sharh Muslim, 1/75)

5. Lying in jest

Some people think that it is permissible to tell lies if it is in jest. This is the excuse that they use for telling lies on April 1st or on other days. This is wrong. There is no basis for this in the pure Shari'ah. Lying is haram. whether the one who does it is joking or is serious.

Lying in jest is haram. just like other kinds of lies.

It was narrated that Ibn ‘Umar said: “The Prophet (peace and blessings of Allah be upon him) said, ‘I joke, but I speak nothing but the truth.’”

(narrated by al-Tabarani in al-Mu’jam al-Kabeer, 12/391)

This hadeeth was classed as hasan by al-Haythami in Majma’ al-Zawaa’id, 8/89, and classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) in Saheeh al-Jami, 2494)

It was narrated that Abu Hurayrah said: “They said, ‘O Messenger of Allah, you joke with us.’ He said, ‘But I only speak the truth.’”

(narrated by al-Tirmidhi, 1990)

Abu ‘Eesa said: this is a saheeh hasan hadeeth.

A similar hadeeth was narrated by al-Tabarani in al-Awsat (8/305) and classed as hasan by al-Haythami in Majma’ al-Zawaa’id, 9/17

‘Abd al-Rahman ibn Abi Laylaa said: the companions of the Messenger of Allah (peace and blessings of Allah be upon him) told us that they were traveling with the Messenger of Allah (peace and blessings of Allah be upon him). A man among them fell asleep and some of them went and took his arrows. When the man woke up, he got alarmed (because his arrows were missing) and the people laughed. The Prophet (peace and blessings of Allah be upon him) said, “What are you laughing at?” They said, “Nothing, except that we took the arrows and he got alarmed.” The Messenger of Allah (peace and blessings of Allah be upon him) said: “It is not permissible for a Muslim to frighten another Muslim.”

(Narrated by Abu Dawood, 5004; Ahmad, 22555 – this version narrated by Ahmad).

This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jami’, 7658)

It was narrated from ‘Abd-Allaah ibn al-Sa'ib ibn Yazeed from his father from his grandfather that he heard the Messenger of Allah (peace and blessings of Allah be

This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jami’, 7658)

It was narrated from ‘Abd-Allaah ibn al-Sa'ib ibn Yazeed from his father from his grandfather that he heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “None of you should take the belongings of his brother, whether in jest or otherwise. Whoever has taken the stick of his brother, let him return it.”

(Narrated by Abu Dawood, 5003; al-Tirmidhi, 2160 in brief)

The hadeeth was classed as hasan by Shaykh al-Albaani in Saheeh al-Jami’, 7578

6. Lying when playing with children

We must beware of lying when playing with children, because that will be written down (in the record of deeds of) the one who that. The Messenger of Allah (peace and blessings of Allah be upon him) warned against doing that. It was narrated that ‘Abd-Allaah ibn ‘Aamir (may Allah be pleased with him) said: “My mother called me one day when the Messenger of Allah (peace and blessings of Allah be upon him) was sitting in our house. She said, ‘Come here, and I will give you (something).’ The Messenger of Allah (peace and blessings of Allah be upon him) said, ‘What do you want to give him?’ She said, ‘I will give him a date.’ The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘If you had not given him something, you would have been lying.’”

And it was narrated that Abu Hurayrah (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever says to a child, ‘Come here and take this,’ then does not give him something, this is counted as a lie.’”

(Narrated by Abu Dawood, 4991)

This hadeeth was classed as hasan by Shaykh al-‘Albaani in Saheeh al-Jami’, 1319.

7. Lying to make people laugh

It was narrated that Mu’aawiyah ibn Haydah said: “I heard the Prophet (peace and blessings of Allah be upon him) say: ‘Woe to the one who talks to make the people laugh and tells lies, woe to him, woe to him.’”

(narrated by al-Tirmidhi, 235. He said: this is a hasan hadeeth. Also narrated by Abu Dawood, 4990).

The punishment for lying:

The liar is warned of destructive punishment in this world, and humiliating punishment in the Hereafter. These include:

1. Hypocrisy in the heart.

Allah says (interpretation of the meaning):

“So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet Him, because they broke that (covenant with Allah) which they had promised to Him and because they used to tell lies

[al-Tawbah 9:77]

‘Abd-Allaah ibn Mas’ood said: “You may know the hypocrite by three things: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted with something he betrays that trust.”. He said: “Recite this ayah (interpretation of the meaning):

‘And of them are some who made a covenant with Allah (saying): “If He bestowed on us of His Bounty, we will verily, give Sadaqah (Zakaah and voluntary charity in Allah's Cause) and will be certainly among those who are righteous.”

Then when He gave them of His Bounty, they became niggardly [refused to pay the Sadaqah (Zakaah or voluntary charity)], and turned away, averse.

So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet Him, because they broke that (covenant with Allah) which they had promised to Him and because they used to tell lies

[al-Tawbah 9:75-77].”

(Musanaaf Ibn Abi Shaybah, 6/125)

2. Guidance to evildoing and to the Fire

It was narrated that ‘Abd-Allaah ibn Mas’ood said:

“The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Truthfulness is righteousness, and righteousness leads to Paradise. A person will continue to tell the truth until he is written with Allah as one who tells the truth. Lying is evildoing, and evildoing leads to Hell. A person will keep on telling lies until he is written as a liar.’”

(Narrated by al-Bukhari, 5743; Muslim, 2607)

al-San’aani said:

This hadeeth indicates that whoever continues to speak the truth, it will become a feature of his, and whoever deliberately tells lies and persists in it, it will become a feature of his. This is the same as any other good or evil characteristic, if a person persists in it, it becomes a feature of his.

This hadeeth indicates how serious the matter of telling the truth is, and that it may lead a person to Paradise, and it indicates how ugly lying is and how it may lead a person to Hell. This is in addition to the consequences in this world, for the one who tells the truth will have his words accepted by people, and his testimony will be accepted by judges and he will be liked for what he says, whereas for the liar the opposite will be the case.

Subul al-Salaam, 2/687

3. His testimony will be rejected

Ibn al-Qayyim said:

[The reason why the testimony of the liar is rejected]

The strongest reason why testimonies, Fatwas and reports may be rejected is lying, because it corrupts the very essence of the testimony, Fatwa or report. It is like the testimony of a blind man concerning sighting the new moon, or the testimony of a deaf man concerning having heard the admission of someone. The lying tongue is like some faculty that is no longer working, indeed it is even worse than that, for the most evil thing a man may possess is a lying tongue.

A’laam al-Muwaqqi’een, 1/95

4. Blackening of the face in this world and in the Hereafter

Allah says (interpretation of the meaning):

“And on the Day of Resurrection you will see those who lied against Allah (i.e. attributed to Him sons, partners) their faces will be black" [al-Zumar 39:60]

Ibn al-Qayyim said:

Hence on the Day of Resurrection Allah will make blackened faces the sign of the one who told lies about Him and His Messenger. Lying has a great effect in blackening the face and covering it with a mask of shame which every truthful person will be able to see. The feature of the liar is clearly visible in the face, and everyone who has the eyes to see can see it. But Allah will bless the truthful person with dignity and respect, so whoever sees him will respect him and love him, and He will give the liar humiliation and shame, so whoever sees him will loathe him and despise him. And Allah is the Source of strength.

A’laam al-Muwaqqi’een, 1/95

5. The liar will have the flesh of his cheeks torn to the back of his head

It was narrated that Samurah ibn Jundub (may Allah have mercy on him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) often used to say to his companions, ‘Has anyone among you seen a dream?’ Then whoever Allah willed would tell of his dream. One day he said to us, ‘Two (angels) came to me last night and woke me up, then they said to me, ‘Let’s go!’… so we set out and came to a man who was lying flat on his back and another man standing over his head with an

iron hook, and behold, he would put the hook in one side of the man's mouth and tear off that side of his face to the back (of the neck) and similarly tear his nose from front to back and his eye from front to back. Then he turned to the other side of the man's face and did just as he had done with the other side. Hardly had he completed this side when the first side was restored to its normal state. Then he went back and did that all over again. I said to my two companions, 'Subhaan Allah! Who are these two persons?' They said to me, ‘Move on, move on!' (Then he said, describing how the two angels explained the things that he had seen): ‘As for the man you came across, the sides of whose mouth, nostrils and eyes were being torn off from front to back, he is the symbol of the man who goes out of his house in the morning and tells so many lies that it spreads all over the world.’”

(Narrated by al-Bukhari, 5745)

The comments of the Salaf on lying:

1. ‘Abd-Allaah ibn Mas’ood said: “A man may speak the truth and persist in doing so until there is in his heart not even room for evil the size of a needle. Or a man may tell lies and persist in doing so until there is in his heart not even room for truth the size of a needle.

2. And it was narrated that he said: “It is not correct to tell lies whether in jest or in seriousness,” then ‘Abd-Allaah recited the ayah (interpretation of the meaning):

“O you who believe! Fear Allah, and be with those who are true (in words and deeds)”

[al-Tawbah 9:119]

3. Abu Bakr al-Siddeeq said: “Beware of lying, for it has nothing to do with faith.”

4. It was narrated that Sa’d ibn Abi Waqqas said: “The believer may acquire all sorts of characteristics except treachery and lying.”

5. It was narrated that ‘Umar (may Allah be pleased with him) said: “True faith is not achieved until one gives up lying in jest.”

(Musanaaf Ibn Abi Shaybah, 5/235, 236)

Permissible kinds of lies

Lying is permissible in three cases: war; reconciling between two disputing parties; and a husband lying to his wife or vice versa for the sake of love and harmony.

It was narrated from Umm Kalthum Bint ‘Uqbah that she heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “He is not a liar who reconciles between people and narrates something good or says something good.”

(Narrated by al-Bukhari, 2546; Muslim, 2605)

It was narrated that Asma’ Bint Yazeed said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘It is not permissible to tell lies except in three (cases): when a man speaks to his wife in a way to please her; lying in war; and lying in order to reconcile between people.’”

(Narrated by al-Tirmidhi, 1939)

This hadeeth was classed as hasan by Shaykh al-Albaani in Saheeh al-Jami’, 7723

The creation of mankind

"O Mankind, We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of God is he who is the most righteous of you" (Quran 49:13).




There are several principles, which this verse presents:



1. This message is not just for Muslims only because God is addressing all of humanity. While Muslims are one brotherhood, this is part of a larger brotherhood of humanity.

2. God is telling us that He has created us. Therefore He knows the best about us.

3. He says that He created us from one man and one woman meaning then that we are all the same.

4. It also means that all human beings are created through the same process, not in a manner in which some are created with a better mechanism than others.

5. God is the One who made human beings into different groups and people.

6. These differences are not wrong, rather a sign from God ("And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colors. Verily, in that are indeed signs for those who know" [Quran 30:22]).

7. Note that no word equivalent to race is used in this ayah or any other verse of the Quran.

8. Islam, however, limits the purpose of these distinctions to differentiation and knowing each other. This is not meant to be a source of beating each other down with an attitude of ‘my group is better than your group' or false pride as is the case with tribalism, nationalism, colonialism, and racism.

9. The only source of preference or greatness among human beings is not on a national or group level, but it is at the individual level.

10. One individual who is (higher in Taqwa), more conscious of his Creator and is staying away from the bad and doing the good is better, no matter what nation, country or caste he is part of. Individual piety is the only thing that makes a person better and greater than the other one.

11. However, the only criterion of preference, Taqwa, is not measurable by human beings. Indeed God is the One Who knows and is aware of everything so we should leave even this criterion to God to decide instead of human beings judging each other.



These are the deeply embedded ideals of Islam which still bring people to this way of life even though Muslims are not on the best level of Iman today. This is what changed the heart of a racist Malcolm X when he performed Hajj in Makkah. This is the power that brought Muhammad Ali to Islam. This is what still attracts the Untouchables of India towards Islam. This is the theory which convinced noted historian Professor A.J. Toynbee in 1948 to say that: "The extinction of race consciousness as between Muslims is one of the outstanding achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue."



Let's ask ourselves if the Muslim Ummah today, in its individual and collective behavior is striving to adopt and promote these Islamic ideals?

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"Whoever guides [another] to a good deed will get a reward similar to the one who performs it." Prophet Mohammad (PBUH)[Sahih Muslim]