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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.
Showing posts with label relatives. Show all posts
Showing posts with label relatives. Show all posts

Thursday, 1 December 2016

Islam At A Glance

Islam At A Glance   The declaration of faith, Prayers, Fasting, Zakat, Hajj And Jihaad
What The Others (non-muslims) say about Quraan Paak (The Holy Book)
What The Others (non-muslims) say about Islam as a way of life
What The Others say about : Hazrat Muhammad (Sall Allaho Alehe Wassallam)  

Basics Of Islam:-
Moral System in Islam  God-Consciousness ,Social Responsibilities, Parents and Neighbours
Is there any Life After Death  ? Divine Revelation
Prophet-hood In Islam   A Muslim Should believe In All The Holy Prophets send by Allah
Concept Of God In Islam  Allah is more loving and kinder than a mother to her dear child
Concept of Worship In Islam Decent work is considered in Islam a type of worship
Human Rights in an Islamic State  The Security of Life and Property , Rulers Not Above the Law
Importance of Good Social Conduct Teachings of Hazrat Muhammad (Sall Allaho Alehe Wassallam)
Children Rights on Parents  Showing kindness to children especially daughters
Parents Rights on Children  Pleasing the parents causes Allah's pleasure
Rights of Other Relatives  Showing kindness to those who sever relations
Mutual Rights of Husband & Wife  Marriage proves to be a source of joy and satisfaction to the couple
Neighbors Rights Caring for the moral and religious status of neighbors
Rights of the Weak and the Poor Treatment of slaves and servants, Show kindness to the orphans
Islamic Brotherhood  A Muslim is like a Mirror unto a fellow Muslim
Duties to All Others Created Beings Kindness to Animals
Allah The most Beneficent and ever Merciful Most beautiful names belong to Allah
The Last Sermon  Be my witness Oh Allah, that I have conveyed your message to your people


Thursday, 24 November 2016

Human Rights in Islam - حقوق العباد - Haqooq ul Ibaad

Human Rights in Islam  - حقوق العباد - Haqooq ul Ibaad 
by SHAIKH SANAULLAH MADANI—PEACE TV (URDU)

MUSALMAANON KE HUQOOQ PART 1-2 - RIGHTS OF MUSLIM

MUSALMAANON KE HUQOOQ PART 2-2 - RIGHTS OF MUSLIM

GHAIR MUSLIMON KE HUQOOQ - RIGHTS OF NON-MUSLIMS

NABI(SAW) KE HUQOOQ - RIGHTS OF PROPHET(PBUH)

PADOSI KE HUQOOQ - RIGHTS OF NEIGHBOURS

RISHTEDAARON KE HUQOOQ - RIGHTS OF RELATIVES

MAA BAAP KE HUQOOQ - RIGHTS OF PARENTS

AULAAD KE HUQOOQ - RIGHTS OF CHILDREN

BIWI KE HUQOOQ  - RIGHTS OF WIFE

SHAUHAR KE HUQOOQ - RIGHTS OF HUSBAND











Thursday, 23 June 2016

A Woman of Submission to God - Lady Maimunah - Prophet Muhammad's Wives




Lady Maimunah bint Al-Harith


The Prophet's Wife: A Woman of Submission to God
The Story of Maimunah Bint Al-Harith



For Maimunah, submitting to the will of God 
was always the highest priority.

Maimunah bint Al-Harith became one of the wives of Prophet Muhammad (peace be upon him) seven years after Muslims' emigration from Makkah to Madinah (known to Muslims as the Hijrah).

She had already been divorced once, after which she re-married and was later widowed. Many women would have given up on love by then, but Maimunah's story was slightly different.

When she became Prophet Muhammad's wife, she was a vibrant and intelligent woman in her mid-20s and brought much wisdom to her third marriage.

It was through Maimunah that plenty of Islamic teachings were relayed to Muslims; one of them especially was the blessing of trust and faith in Islam.

Besides being known for her total submission to Allah and her steadfast support for her husband, Maimunah bint Al-Harith is another Mother of the Believers (an honorary title given to all the wives of Prophet Muhammad) who has narrated many Hadiths (sayings of Prophet Muhammad) — 76 to be precise. Many of these narrations have to do with the nature of the relationship between her and her husband so that Muslims can learn and emulate through their own relationships and reap the happiness that is promised between husband and wife.

When Prophet Muhammad initiated the marriage proposal  to Maimunah, it was a  huge  family  affair,  and  Prophet Muhammad spoke to her brother-in-law and  her  sister  Umm  Al-Fadl.  The proposal  was  received  with  much  joy and  trust  in  Allah,  and  Maimunah accepted it willingly.

There is a verse from the Quran that says what means:
{O Prophet, We have made lawful for you… any believing woman who has offered herself to the Prophet and whom the Prophet wishes to wed- this is only for you [Prophet] and not the rest of the believers.} (33:50)

Many believe that this verse best suits Maimunah as her soul was firmly dedicated to her new husband.

According to Martin Lings, a prominent Muslim scholar, it was Umm Al-Fadl and her husband Abbas who approached the Prophet to marry Maimunah and not the other way around. Umm Al-Fadl believed such a union would bring great benefit to the Muslim community, which was being built slowly on sturdy grounds. Prophet Muhammad accepted her suggestion and continued to pursue a marriage proposal with Maimunah herself, whom he already knew personally (281).

Prophet Muhammad was already very closely acquainted with Maimunah and Umm Al-Fadl's family, as they too were amongst the first Muslims during the initial revelation in Makkah. In fact, it was even narrated that Prophet Muhammad described Maimunah and her sisters as "the believing sisters", which was an amazing recognition for the entire family.

Her Marriage to the Prophet

his marriage with Maimunah led to opportunities 
to spread the teachings of Islam to the tribe of Banu Hilal

Indeed, Umm Al-Fadl had been right in initiating the relationship. Prophet Muhammad, through his marriage with Maimunah, was led to opportunities to spread the teachings of Islam to the tribe of Banu Hilal (Maimunah's tribe), and consequentially, another important Muslim community began to grow and integrate with the first one. Upon joining the Prophet's household, Maimunah became instrumental in strictly endorsing the Prophet's orders, by decree of Allah. Her passion towards her husband and her love for Islam were an emotional ride, but were always based on reason and logic.

It is reported that one day she was visited by a relative who seemed somewhat
intoxicated. Upon seeing the condition of this relative, Maimunah became enraged. She warned him, "Purify yourself, or I will never let you come here again." Her relative was quick to obey her, realizing that Maimunah's piety weighed heavier than family relations, especially when her family's behavior contradicted Islamic principles.

Her passion for her family was driven by Islam, and she felt the constant need to protect others from the temptations of this world. Even until her death, she took care of her relatives and protected them. Aishah bint Abi Bakr, a wife of Prophet Muhammad, said: "Maimunah was the best amongst us, as she feared Allah most and maintained a close and continuous relationship with her kin." (Al-Hakim 8:181)

Maimunah Amongst the Women

She provided all the ingredients of a thriving marriage

Aishah's recognition of Maimunah did not end there. Aishah always praised Maimunah's morals and dedication to Allah's directions.

Of course, the Mothers of the Believers were the women that no other could contend with, as they were all recognized as virtuous and strong Muslims who were hand-picked by Allah to teach and nurture the nascent Muslim community that was still learning about the faith.

There were several occasions on which Maimunah stepped up as the Prophet's consultant, advisor, and aid to help dispel ambiguity in rulings and to allow Muslims to witness first-hand how Islam should be practiced. She walked the talk of the Quran by virtue of Prophet Muhammad, rushed to his aid when he needed her, and maintained her love for Islam above all.

She provided all the ingredients of a thriving marriage. Through her sayings, she spoke of intimacy between husband and wife, like washing up from the same container of water and keeping a close watch on the emotions of one's spouse. All this indicates that Maimunah was picked as a wife for anything more than her zeal in nurturing a strong marriage, and it was only through her piety and submission to God that she achieved that.

It so happened that the night before Prophet Muhammad's departure from the world, he spent his day at Maimunah's home, as per his routine schedule. Maimunah, who was deeply dedicated and sensitive towards her husband's needs, sensed that he was at unease. He began asking her to suggest whose house he should spend his next night, as this was his tradition in parting from each wife's home.

Maimunah knew that it was not Aishah's turn yet, but as she saw her husband falling ill and weak, she knew best that he would want to spend the night with his most beloved wife. She asked him to leave her for Aishah's house, before rounding up the other wives, as if she felt it was time for him to leave the world.

Maimunah Amongst the Muslims

Maimunah was known to the Muslims as a woman of charity

Her complete submission to Allah and Prophet Muhammad encouraged her to denounce worldly pleasures and to worship and love for the sake of Islam only. Maimunah was known to the Muslims as a woman of charity. She freed slaves and cared for the poor. And it was through her actions that other Muslims followed suit.

Yet her participation in Muslim society was even more apparent during war. During the battles that took place in the Prophet's life time, it was Maimunah who mobilized the first female group who would accompany the men at war and provide medical aid and emotional support for the wounded.

For a woman who was later known to rarely leave her house after her husband's passing, Maimunah was actively involved in travelling with the Muslim army when they needed the help the most. With her husband leading the battles, she mostly felt that it was his right to have her by his side.

In many ways she served Islam throughout her entire life, relaying important aspects of Muslim life so that the torch of Islam would never die down. She took care of her kin and encouraged good relations amongst all Muslims. Moreover, she was always in the middle of action, leading by example and translating emotions into sense and logic, in hopes that her and her husband's behavior would be understood and adopted by the Muslim followers.

But over and above her zeal for charity and serving the Muslim community, Maimunah was still a romantic at heart. Her passion and emotional attachment to Prophet Muhammad, whom she outlived, lived on within her.

In the year 51 AH (after Hijrah), Maimunah fell ill in Makkah. Upon so, she said, "Get me out of Makkah. I will not die in Makkah," (Ibn Kathir 4:261).

She then asked to be transported to Sarf — the town in which she had spent her wedding night with her beloved husband, Prophet Muhammad — where she eventually passed away.



Did the Prophet Marry Maymunah During Ihram?

Islam pays due care to marriage and its rulings. Therefore, Muslims are ordained to follow these rulings in all matters of marriage.

Responding to your question, Dr.`Abdul Fattah Edris, Professor of Usul Al-Fiqh, Al-Azhar University, stated,

It is known that a Muslim in the state of ihram (special clothing of Hajj) cannot get married, engage, or marry a woman to another man. This is due to the hadith narrated by `Uthman ibn `Affan in which he says, “I heard the Prophet (peace and blessings be upon him) saying, “A Muhrim (the person wearing the clothing of Hajj) must neither get married, nor marry a woman to another man, nor should he engage (make the proposal of marriage.)” (Muslim)

As for your question, it is true that the Prophet (peace and blessings be upon him) married Maymunah during the journey of Hajj, but this took place on his way back from Hajj, not on his way to Hajj.

Regarding the hadith narrated by Ibn `Abbas (may Allah be pleased with him), he may have been confused, as he was still young. He may have thought that the Prophet (peace and blessings be upon him) married Maymunah while being in the state of ihram, but that was only an introduction to the marriage, while the actual marriage only took place on the way back from Hajj, after taking off the clothing of ihram.

Another point is: how could the Prophet (peace and blessings be upon him) forbid his followers from doing something and do it himself? This could not happen as he is the role model of the Ummah.

In addition, there are may hadiths narrated by many companions such as Ibn
`Umar, Yazid Ibn Al-Asamm, and Abu-Rafi` that contradict Ibn `Abbas's narration. Commenting on that hadith,  Ibn Numayr said that, “I told Az-Zuhry (a prominent scholar of hadith) about it and he said, “Yazid Ibn Al-Asam told me that he (the Prophet) married her while he was halal (not muhrim)” (Muslim).

In one of these hadiths, Abu-Rafi` said, “He married her while he was halal (not muhrim), and I was the messenger between them” (At-Tabarani)

Given the above, it is clear that the Prophet (peace and blessings be upon him) married Maymunah on the way back from Hajj while he was not muhrim; after taking off the clothing of ihram.

Allah knows best.


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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