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Disclaimer
Warning - Contents may have images/information that some viewers may find disturbing. Proceed with caution. One of the principles of sharee’ah (law) is that whatever leads to haraam deeds is itself haraam, so everything that leads to the provocation of haraam desires is haraam, because it may lead to a person falling into evil things. If you feel erotic while reading the post, please leave/close the page.

Wednesday 30 September 2015

A Struggle in Worldly Life(1/3) - Mankind and Satan



A Struggle in Worldly Life

The struggle between the devil and man – as we have previously said – is a period limited by the life of both and does not extend after death and does not exist in the Hereafter. 

Afterwards, The Truth, all praise and glory is to Him, advises the Children of Adam against Satan to protect them from him, saying (what means):

“O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best. That is from the signs of Allah that perhaps they will remember” (Al-A‘râf, 7: 26)

The speech in this Ayah is addressed to every soul from the Children of Adam, because every soul has a battle and an enmity with the offspring of Satan. Allah, all praise and glory is to Him, draws our attention that He has sent down to us a Law from Heaven that covers our shameful parts and screens them. Sending down necessitates that a thing descends from a place high, and all good things on the earth have come down from Heaven. Garments are made from the yield of the earth and earthly produce only comes forth with rain that falls down from Heaven.

We have to learn that Allah, Blessed and Exalted is He, has sent down the Law to cover the defects of mankind, and the defects of communities. If we abided by the Law, no defects or sins would appear in us and the community would be homogeneous and united. As if the rain that Allah has sent down from Heaven gives us from the earth the clothing that hides our physical shameful parts and a garment of moral values that hides our spiritual defects. Over and above this, He gave us ornaments as fine clothes, a kind of luxury and pleasure.  

As if Allah, Blessed and Exalted is He, has given us delights in this world and made them lawful to us and has given us the Law to cover our moral flaws. So, if the material garment covers the bodily private parts in the life of this world, then the garment of piety and righteousness will conceal our shameful deeds from any disgrace in the Hereafter. The garment of piety by which we guard ourselves against the Anger of Allah, all praise and glory is to Him, is far superior to the material garments. Therefore, Allah, Blessed and Exalted is He, says about it (what means):

“But the clothing of righteousness – that is best. That is from the signs of Allah that perhaps they will remember.” (Al-A‘râf, 7: 26)

Hence, the garment of piety – which is far superior to worldly garments because they guard us against the Anger of Allah, Whose Majesty reigns Supreme, is one of the Signs of Allah, for us to know that we are created of matter and morals. Just as the material side has physical shameful parts that appear when we take off our clothes, also the spiritual side has shameful defects that appear at impiety. Then comes the solemn warning from Allah, all praise and glory is to Him:

“O children of Adam, let not Satan tempt you as he removed your parents from paradise, stripping them of their clothing to show them their private parts.”  (Al-A‘râf, 7: 27)




Wednesday 23 September 2015

ADAM’S GUILT….AND SATAN’S GUILT(2/2) - Mankind and Satan

 
Some people may ask: if Allah has relented towards them so why were they obliged to repent? The answer is that Allah’s Legislation of repentance had to precede repentance itself…His Saying, “He turned to them so they could repent,” means that He legislated for them repentance.

He said to them that if you committed a sin or a guilt repent; and as long as Allah, be ever gloried His Majesty and Might, asked them to repent they should turn to Him in repentance and Allah will accept it from them. The legislation of repentance is not only a mercy towards the sinner but also to the community at large. Had Allah, all glory is to Him, closed the door of repentance then whoever has committed sins would sink deeper in sins, as long as repentance is not accepted. And as long as a sin leads to eternity in Hellfire, then whoever commits one sin will consequently fill his life with sins, for there is no hope for him in ever winning Paradise. So, he will decide to take his share of worldly life, and consequently the whole community will suffer
because every sinner will sin even more.

The entire humanity suffers from the spread of sin and not only the individual. Thus, by legislating repentance, Allah, Blessed and Exalted is He, has mercy on the entire humanity against the spread of sins. Because the first sin does not cast man eternally into Hellfire, provided that man repents and returns to Allah. Therefore, man should never persist in sin but he should hurry to righteousness and repent to Allah and perform more good deeds, to have his sins forgiven. This way hope in attaining Paradise remains and also remains the wish for goodness, thus the community prospers and it becomes filled with blessings. Indeed, repentance is a mercy on the entire humanity.

But Satan rejected the Commands of Allah and he worsened it by his will to lure mankind into sin. He said as the Noble Qur’an relates to us (what means):

“[Satan] said, ‘Because You have put me in error, I will surely sit in wait for them on Your straight path. Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You].’” (Al-A‘râf, 7: 16-17)

Satan did not admit his sin, but rather he insisted on it and threatened that he would do such and such things, a persistence in disobedience. On the other hand Adam and Eve admitted their sin which is a very important point that we should heed, so that people who dare and sin beware of. They should not justify disobedience or sin by contradicting the Command of Allah, claiming that time or circumstances have changed.

For example, to the dealers in bank interests, which involves a suspicion of usury, we say: do not claim that Ribâ (usury) is not unlawful and that taking interests is an international system and that the whole world transacts business through it and that time has changed…to the end of what we hear nowadays. By such words of yours you remove yourself from the domain of Allah’s Mercy to the domain of expulsion from His Mercy, all praise and glory is to Him.

But rather say: O Lord, we have failed to overcome ourselves, please forgive us and have mercy on us . This way you have accused yourself of weakness, negligence and injustice and you have kept yourself within the domain of belief. But by rejecting the Judgment of Allah and by claiming that Ribâ is not unlawful you have walked out of belief to disbelief, Allah forbid.

When man commits a sin he should neither try to justify its commission nor defend it and claim that it is lawful. Nor say that circumstances have changed and that the legal ruling must have also changed. Because this involves a rejection of Allah’s Command, which pulls man out of belief to disbelief, and from mercy to damnation. And that is the difference between the sin of Adam and that of Satan.

Satan disobeyed and was puffed up with pride, whereas Adam disobeyed but he admitted his sin. When Adam and Eve confessed their guilt, Allah taught them the way of repentance. Had not Allah, The Most Exalted and EverMajestic, taught them, they would not have known how to repent. For repentance occurred by an inspiration from Allah, all praise and glory is to Him:

“They said, ‘Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.’” (Al-A‘râf , 7: 23)

Then Allah, Whose Majesty reigns Supreme, said (what means):  

“(Allah) said: ‘Get down, some of you an enemy to some others. And for you on the earth is a place of settlement and enjoyment for a time.” (Al-A‘râf, 7: 24) 

We should observe the Ayat that relates to us the act of descent. In another Ayah, The Truth, all praise and glory is to Him, says (what means):

“(Allah) said: ‘Get you down, both of you, together, some of you are an enemy to some others.’” (Tâ-Hâ, 20: 123)

And in another Ayah, Allah says (what means):
 
“We said, ‘Go down from it, all of you.’” (Al-Baqarah, 2:38)

The addressees are Adam, Eve and Satan, and enmity here is preexistent between mankind and Satan. But His Saying, “Get you down, both of you, together, some of you are an enemy to some others,”  shows that enmity is between two parties: Adam and Eve are one party, and Satan is the other party. So, we have two groups: Adam, Eve and their offspring are one group against the group of Satan and his offspring. All the Ayat perfectly agrees.

We have to understand that when Allah says, “Some of you are an enemy to some others,”
 there will be a struggle and enmity between the offspring of Adam and the offspring of Satan, and that the struggle (between the two parties) will last as long as worldly life continues only and will not extend to the Hereafter. But as to the devil and man, there is a lasting struggle as long as the lifetime of each in this world, and not the lifetime of this world. When the devil dies or man dies the struggle between them comes to an end. 
 





Saturday 19 September 2015

Method of Qurbani



Sunnah Method of Qurbani


It is more preferable for a Muslim to slaughter the animal of his Qurbani with his own hands. However, if he is unable to slaughter the animal himself, or does not want to do so for some reason, he can request another person to slaughter it on his behalf. In this case also, it is more preferable that he, at least, be present at the time of slaughter. However, his absence at the time of slaughter does not render the Qurbani invalid, if he has authorized the person who slaughtered the animal on his behalf.

It is a Sunnah to lay the animal with its face towards the Qiblah, and to recite the following verse of the Holy Quran:

I, being upright, turn my face towards the One who has created the heavens and the earth, and I am not among those who associate partners with Allah. ( Al-An’am, 6:79)

But the most essential recitation when slaughtering an animal is: Bismillah, Allahu Akbar. (In the name of Allah, Allah is the greatest). If somebody intentionally avoids to recite it when slaughtering an animal, it does not only make his Qurbani unlawful, but also renders the animal haram, and it is not permissible to eat the meat of that animal. However, if a person did not avoid this recitation intentionally, but he forgot to recite it when slaughtering the animal, this mistake is forgiven and both the Qurbani and the slaughter are lawful. If somebody is unable to recite “Bismillah Allahu Akbar” in the Arabic language, he can recite the name of Allah in his own language by saying, “In the name of Allah”.

The Qurbani Animal

    The Qurbani AnimalThe animal that is being sacrificed for Qurbani should be respected and treated in the best possible manner. The Qurbani animal must qualify in terms of specification, quality, age and being free from defects. The following domesticated animals are permitted for Qurbani:

    The animal that is being sacrificed for Qurbani should be respected and treated in the best possible manner. The Qurbani animal must qualify in terms of specification, quality, age and being free from defects. The following domesticated animals are permitted for Qurbani:

    Animal  Age
    • goat/sheep/ram              1 year or older
    • bull/buffalo/cow/ox        2 years or older
    • camel                              5 years or older

    Animals younger than the prescribed age are not suitable for Qurbani A sheep that is more than six months old but less than a year, and physically appears to be a year old will suffice for Qurbani. A cow, bull, buffalo or camel will suffice for seven persons provided no single share is less than one seventh and the intention of all partners is to attain reward and not merely to benefit from the meat.
    Animals chosen for Qurbani should be healthy and free from defects. Animals with Defects

    The following animals are not suitable for Qurbani:

    1. An animal whose horn/s has been broken off from the root. However, an animal born without horns or if the horns are broken off but not from the root is suitable for Qurbani.

    2. An animal that has lost its sight, has one eye only or has lost more than one-third of its vision.

    3. An animal that is born without ears or lost more than a third of the ear.

    4. An animal that limps and walks on three legs and cannot put the injured (fourth) leg onto the ground, or that it can put the injured leg onto the ground, but is unable to walk on it. However, if it is unable to walk on it, but can still take support from it, then Qurbani is permitted with such an animal.

    5. Animals that are so lean and thin that their bones have no marrow. 

    6. If an animal gets injured while slaughtering, e.g. breaks its leg, ear gets cut etc., the Qurbani will be valid.

    7. If an animal was bought in a healthy and perfect state and thereafter became unfit for Qurbani then,
    • If the owner is not wealthy (possessor of nisab) it will be permissible to offer this animal for Qurbani.
    • If the owner is wealthy (possesses the nisab), then it is compulsory for him to obtain another animal.

    Method of Slaughtering an Animal

    Every care should be taken to slaughter the animal without subjecting it to  unnecessary pain and torture. The following pertinent points are to be kept in mind:

    • The knife must be sharp so that it slits the throat swiftly, without causing undue pain to the animal.
    • The knife should not be sharpened in the presence of the animals.
    • The animal should not be slaughtered whilst it is hungry and thirsty.
    • The animal should not be dragged along to the place of slaughter.
    • The animal should be slaughtered at a place where other animals cannot witness the slaughter.
    • It should be laid on the ground with ease and slaughtered without delay.
    • The animal should not be slaughtered with such a force that its head is severed,or the knife reaches the spinal cord.
    • It is incorrect to slaughter the animal above the neck because it causes the animal too much pain and agony.
    • After slaughtering, the head should not be cut off nor should the animal be skinned until the body is cold (lifeless).
    • The Qurbani animal should be placed on its left side facing the Qiblah and the following dua should be recited before slaughtering the animal:
    Inni wajjah tu wajhiya lillazi fataras samawati wal arda haneefaw wama ana minal mushrikeen – 
    Inna salati wanusuki wa mahyaya wa mamati lillahi rabbil alameen – 
    La shareekalah wa bizalika umirtu wa ana awwalul muslimeen

    "For me I have set my face firmly and truly towards Him Who created the heavens end the earth. And never shall I associate partners with Allah. Verily my worship, my sacrifice, my living and my dying are for Allah, Lord of the worlds. O Allah this sacrifice is from you and is for you."


    • When slaughtering the animal recite: Bismillahi Allahu Akbar. (In the name of Allah - Allah is the Greatest) Du'aa to be read after zabah (slaughter):
    Allahumma taqabbalhu minni kama taqabbalta min habeebika Muhammadin wa 
    Khaleelika Ibrahim alayhimas salam

    “O Allah accept from me this sacrifice like You have accepted from Your beloved
    Muhammad and Your friend Ibrahim peace be upon them.”

    The Meat of the Sacrificed Animal

    It is advisable but not compulsory to apportion the Qurbani animal into three parts. One part for one's family, another may be distributed among friends and relatives and the third to the poor and needy. It is permissible to keep all the meat for oneself.

    The meat of the animal which has more than one share should be distributed by weighing it and not by estimation unless the head, feet and skin form part or the distributed shares.

    • It is unlawful to sell the Qurbani meat.
    • It is not permissible to tender the skin or meat as payment to the slaughterer (or skinner). Their fees should be paid separately.
    • The meat of the voluntary (nafl) Qurbani, made on behalf of a deceased person may be eaten by all.
    • Qurbani meat may be consumed by oneself and may be served to others, e.g. at a Walima.
    • It is permissible to utilize the skin for one's personal use, e.g. as a Musalla or a leather pouch. However, if the skin is sold, it is not permissible to use the income thereof. It is Wajib to give it in charity.
    Reference: Sahih Muslim,Sunanus Sughra lil Baihaqi, Mishkat, I'laaus Sunan, Sunan Ibn Majah, Tanweerul Absaar, Bazlul Majhood, Raddul Muhtar, Ad Durrul Mukhtar

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    ETIQUETTE AND MANNERS

    Eidul Azha and Qurbani Points to Remember
    A Staff Writer

    Safe disposal of waste should be the foremost concern for all those who decide to go for sacrifice of animals in cities and towns.

    Eidul Azha is upon us. Soon after this issue reaches your hands, you will be celebrating the only second festival recommended by Islam i.e., Eidul Azha or to simply call it Bakrid. It is important to remember that we live in a multi-religious and culturally plural country in which power-wielding elite are mainly vegetarian. Even those among them who consume meat dishes, detest being associated with any activity involving processing of meat.

    It is therefore imperative that the main event i.e., sacrifice of the animals is performed in a manner that it does not hurt the sensitivities of the fellow countrymen. Care must be taken in transporting and keeping the animals in the cities. Since cities in India lack wide spaces, it is better if the sacrifice is carried out only in rural area or slaughterhouses and meat is distributed among the needy and the relatives from there. Animals should not be tied in the streets and sacrifice should at no cost be carried out in open. Droppings and urine spread putrid smell in the air. Proper sanitation is therefore prerequisite for any place designated for safekeeping of animals prior to sacrifice. Children should not roam dragging these animals in the street before the sacrifice.

    The animals should be slaughtered at homes only if the houses are big enough to accommodate the entire processing. The blood and wastages should be disposed off in a manner that neither it fouls the air nor stains the streets and exteriors of the houses. The entrails and offal of the animals should not be allowed to rot in the open air. Bones should not be cast outside, lest they entice dogs, cats, and kites. Blood of the animals should be let out only in the covered sewerage, not in the open gutters where it will attract the notice of the passersby or the dogs.

    Women must avoid drying the strands of leftover meat over the laundry wires on terraces as they emit smell and invite kites and crows. Skins of the animals should not be left in the verandah in wait for the personnel appointed for their collection. It should be neatly packed in bags and dispatched to such collection centres.

    Carcasses of slaughtered animals should not be carted over in open pushcarts as public view of the slaughtered animals offends sensitivities.
    It is preferable to opt for collective (mushtarka) qurbani which takes care of safe disposal of waste and hygienic processing of the meat.






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