Can a Pregnant Woman Pray Sitting Down Until She Gives Birth?

Can a Pregnant Woman Pray Sitting Down Until She Gives Birth?

If she can stand, then lean forward for ruku` while standing, and lean forward for sujud while sitting, then she should do that, because More »

Aborting a Fetus Resulting from Rape

Aborting a Fetus Resulting from Rape

God Who created us and Who knows our nature better than we do has decreed certain things as haram or forbidden while permitting others. More »

Islamic Ruling on Leasing a Car

Islamic Ruling on Leasing a Car

It doesn’t matter with the lessee if the lessor calculates the amount of the monthly lease payment on the basis of interest or any other basis. It also doesn’t matter where and how More »

Is it Permissible in Islam to Donate Blood to Non-Muslims?

Is it Permissible in Islam to Donate Blood to Non-Muslims?

It stands to reason that Islam teaches us to feed the hungry, to take care of the sick and to save the life of people. In these matters it does not More »

Building Catholic Churches in Muslim Lands

Building Catholic Churches in Muslim Lands

“Just like they allow Muslims in their countries to build mosques for prayers.” More »

Moving the Deceased From One Location to Another Location

Moving the Deceased From One Location to Another Location

The Prophet (SAW) never moved a dead body from one location to another; he buried the person in the graveyard of the locality where the person More »

What is the Wisdom Behind Prohibiting Men From Wearing Gold?

What is the Wisdom Behind Prohibiting Men From Wearing Gold?

So if anybody asks us what is the reason for such and such ruling, we merely produce the wisdom from the Book and the Sunnah. So More »

 

Is Marking Out the 15th Night of Sha’ban (Laylat al-nisf Min Sha’ban) with Extra Prayers and Devotion Sanctioned by Islam?

There has been much confusion and controversy regarding this Laylatu Nisfu min-ash-Sha’baan or better known in the sub-continent as Shaab-e- Baraat. Literally In Arabic “Laylah” means “night”, “Nisf” means half, “min” means “from” and Sha’baan means, well “Sha’baan- the 8th month of the Islamic lunar calendar”.
In farsi (persian) or urdu “Shaab” means “night” and “Baraat” means “Emancipation” just as it does in Arabic, however it is pronounced as “Baraa-ah”.

Now that we have the technical terms out of the way, let’s get down to why so many people are confused and others have a bee in their bonnets regarding whether the 15th of Sha’baan is meritorious or not.

So in our earlier post, we quoted this hadeeth… Rasoolullah (Sallallahu ‘Alayhi Wa Sallam) has stated: “Allah Ta’ala looks upon all those He created in the middle Night of Sha’baan and forgives them all, except the one who associates partners with Him or the one who has hatred in his heart (against a Muslim).” (Saheeh ibn Hibbaan)
1) This hadeeth has been narrated by the Mu’aadh bin Jabal and is found in ibn Hibbaan’s Sahih which the hadith scholar and editor of the Sahih Shu’ayb al-Arna’ut confirmed as sound:
Rasoolullah (Sallallahu ‘Alayhi wa Sallam) said : “Yattali’u Allahu ila khalqihi fi laylati al-nisfi min sha`bana fa-yaghfiru li-jami`i khalqihi illa li mushrikin aw mushahin”.
Allah looks at His creation in the night of mid-Sha`ban and He forgives all His creation except for a mushrik (idolater) or a mushahin (one bent on hatred).
( Reference: Al-Tabarani: Al-Mu’jam Al-Kabir 20/108-9, Ibn Hibban:
Sahih Ibn Hibban 7/470, Al-Bayhaqi: Shu’bal Iman 2/288, Abulhasan
Al-Qazwini: Al-Amali 4/2, Ibn ‘Asakir: Al-Tarikh 15/302 & Ibn Abi ‘Asim:Al-Sunna1/224)

2) There is another identical Hadith related from Sayyidunaa ‘Abdullah bin ‘Amr (radhiyallahu ‘anhu) which says that Rasoolullah (Sallallahu ‘Alayhi Wa Sallam) said: “Allah looks at His creation during the night of the 15th of Sha’ban and He forgives His servants except two- one intent on hatred (mushanin) and a murderer (qatilu nafs).

( Ref : Musnad Ahmad 2/176 #6642. Al-Bazzar also related this Hadith and he classified it as ‘hasan’).
In his edition of Musnad Ahmed, Shaykh Ahmed Shakir has classified this Hadith as’Sahih’ and Nasiruddin Al-Albani classified it is ‘Hasan’ (Al-Albani: Silsilah Al-Ahadith Al-Sahihah 3/136).

3) A similar narration as above has been narrated by Sayyidunaa Abu Bakr Siddiq (radhiyAllahu ‘anhu).
It has been classified as sound by Haafiz al-Munzhiri (rahimahullah) in his al-Targheeb (vol.3 pg.459). This narration is of Sayyidunaa Abu Bakr Siddiq (radhiyAllahu ‘anhu) and is recorded by Imaam Bazzaar (rahimahullah) in his Musnad. In fact, Hafiz ibn Hajar (rahimahullah) has also classified one of it’s chains as Hasan (sound). (al-Amaalil mutlaqah pgs.119-120)

Besides the above, there are many other Sahaaba (RadhiAllaahu ‘anhum) that narrated Ahaadith regarding the merit of this night, such as: Sayyidunaa Abu Huraira (Musnad al-Bazzaar), Sayyidunaa Abu Tha’labah (Shu’ubul Imaan), Sayyidunaa Awf ibn Maalik (Musnad al-Bazzaar), Sayyidunaa Abdullah ibn ‘Amr ibn al-Aas (Musnad Ahmad Hadith6642), Abu Moosa al-Ash’ari (ibn Majah Hadith1390; Shu’ubul Imaan Hadith3833) and others. The collective strength of these narrations cannot be refuted.
All the weak ahaadith which mentions the merits of 15th of Shab’aan, have got only minor weakness in them. Going by the principle of hadith, these weak hadiths also strengthen each other.

What the Scholars have said about this Night:

1) The general virtue of this night has been accepted by many great Ulama of the past. From among many great scholars which have agreed to the virtue of this night are: Umar ibn Abdul-Aziz, Imaam al-Shaafi’ee, Imaam al-Awzaa’ie, Attaa ibn Yassaar, Imaam al-Majd ibn Taymiyah, ibn Rajab al-Hambaliy and Hafiz Zaynu-ddeen al-Iraaqiy (Rahimahumullah) .

Refer Lataiful Ma’aarif of Hafiz ibn Rajab pgs.263-264 and Faydhul Qadeer vol.2 pg.317.

2) Even Ibn Taymiyyah considered the night of mid-Sha’baan “a night of superior merit” in his Iqtida’ al-sirat al-mustaqim: [Some] said: There is no difference between this night (mid-Sha’baan) and other nights of the year. However, the opinion of many of the people of learning, and that of the majority of our companions (i.e. the Hanbali school) and other than them is that it is a night of superior merit, and this is what is indicated by the words of Ahmad (ibn Hanbal), in view of the many ahadith which are transmitted concerning it, and in view of what confirms this from the words and deeds transmitted from the early generations (al-athar al-salafiyya). Some of its merits have been narrated in the books of hadith of the musnad and sunan types. This holds true even if other things have been forged concerning it.
( Ref:Ibn Taymiyyah, Iqtida’ al-sirat al-mustaqim (1369/1950 ed.) p. 302.)

Ibn Taymiyyah (rahimahullah) also said “ As for the middle night of Sha’baan, there are various narrations that have been narrated regarding its significance and it has been reported from a group of the Salaf (predecessors) that they performed Salaat in it individually, hence, such a deed cannot be disputed.’
(Majmoo’ al-Fataawa ibn Taymiyah vol.23 pg.132)

3) Imam Suyuti (rahimahullah) says in his Haqiqat al-sunna wa al-bid’ah: “As for the night of mid-Sha`ban, it has great merit and it is desirable (mustahabb) to spend part of it in supererogatory worship.”
( Ref: Suyuti, Haqiqat al-sunna wa al-bid`a aw al-amr bi al-ittiba` wa al-nahi `an al-ibtida` (1405/1985 ed.) p. 58. He adds: “However, this must be done alone, not in congregation.”)

4. Imam Haskafi (rahimahullah) said in his Durr al-Mukhtar, one of the primary references in the Hanafi school: “Among the recommended [prayers] are on. . . . the nights of the two Eeds, the middle of Sha`ban, the last ten of Ramadan, and the first [ten] of Dhul-Hijjah”.

5. Imam Nawawi (rahimahullah) mentioned in his Majmoo’, where he also quoted Imam al-Shafi’ee (rahimahullah) al-Umm that it has reached him that there are 5 nights when dua is answered, one of them being the night of the 15th of Sha’baan.

And Allah knows best.

Only Sahih hadiths have been quoted above. The weak hadith on this topic suffer only from minor weakness. There is general consensus that weak hadiths may be acted upon for virtuous acts, such as voluntary fasting and prayer, as long as the hadith is not excessively weak, returns to a general basis in the Shariah, and one is not convinced that Rasoolullah (Sallallahu ‘Alayhi wa Sallam) specifically prescribed it.

Ahlus Sunnah wal Jamah.

Coming to “Laylatul-Baraa-ah” (The night of freedom from Fire or Emancipation) there are certain traditions of Rasool (Sallallahu ‘Alayhi wa Sallam) to prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. Some of these traditions are quoted as follows:

Ummul-Mu’mineen ‘Aaishah (radhiyAllahu ‘anhaa) is reported to have said, “Once The Prophet of Allah (Sallallahu ‘Alayhi wa Sallam) performed the Salaah of the night (Tahajjud) and made a very long Sajdah until I feared that he had passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive). The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah: ‘I seek refuge of Your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself.’ Thereafter, when he raised his head from Sajdah and finished his salaah, he said to me: ‘Aa’ishah, did you think that the Prophet has betrayed you?’ I said, ‘No, O Prophet of Allah, but I was afraid that your soul has been taken away because your Sajdah was very long.’ He asked me, ‘Do you know which night is this?’ I said, ‘Allah and His Messenger know best.’ He said, ‘This is the night of the half of Sha’baan. Allah Almighty looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before, (and does not forgive them unless they relieve themselves from malice).’”

So is the 15th of Sha’baan a night to be simply discarded as a meritorious night or one in which we exert in prayer? It is good to do good a’maal on this night that one usually does provided that one practices what is within the Sunnah. For example, if one has never fasted a day in Sha’baan and then decides that he/she will only fast on the 15th of Sha’baan, then we would regard this as bid’ah for the hadeeth on fasting is Ummul Mu’mineen (The Mother of the Believers) Sayyidatunaa Aa’ishah (radhiyAllahu ‘anha) said “The Messenger of Allah (Sallallahu ‘Alayhi wa Sallam) used to fast until we thought that he would never break his fast, and not fast until we thought that he would never fast. I never saw the Messenger of Allah (Sallallahu Alayhi Wa Sallam) month except in Ramadaan, and I never saw him fast more than he did in Sha’baan”. (Bukhari, no. 1833, and Muslim, no.1956)
So why single out only one day when the Prophet of Allah (Sallallahu ‘Alayhi wa Sallam) used to fast many more days than just one.

Shaykh Ibn Jibreen mentions “If a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is okay. The same applies if he fasts the day of the fifteenth of Sha’baan because it happens to be one of the Ayyaam al-Beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha’baan) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the Sahih texts). And Allah knows best”.

Another example: A person never simply visits the maqbarah (cemetery), yet he would visit on this day only because it is the 15th Sha’baan. Here again, no saheeh hadeeth proves visiting only on Nisf-um-min-ash-Sha’baan, so why choose do it only on that day when the Rasool (Sallallahu ‘Alayhi wa Sallam) did otherwise.

Call it what you like, Nisf-um-min-ash-Sha’baan; Laylatul Baraa-ah; Shaab-e-Baraat, is it authentic? Yes it is. Are there special prayers? No. Ask from Allah from your heart, we need that so much. Rise for Qiyaam-ul-Layl (Tahajjud), prepare for Ramadaan- All within the confines of Qur-aan and Sunnah. We do not take any extreme stances on 15th night of Sha’baan. We should do good works within confines of Shari’ah and we should not do what the Nabi of Allah, Muhammad al-Mustafaa (Sallallahu ‘Alayhi wa Sallam) did not do. If we love him, let us follow him the way he ought to be followed and that is without additions and deletions, just as his Sahaabah (radhiyAllahu ‘anhum) did.

Source: http://www.ummulhasanaat.co.za/

In the Footsteps of the Prophet: Lessons from the Life of Muhammad

Democracy According to Traditional Islamic Sources

By SHAYKH MUHAMMAD HISHAM KABBANI

The Qur’ān says:

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِيالأَمْرِ مِنكُمْ

Obey Allah, obey the Prophet and obey those in authority among you.”[1]

The primary sources of Islamic law are therefore the words and commands of Allah as laid out in the Qur’ān, the sayings and traditions of the Prophet (s) (aħādīth), and the rulings of political and religious leaders.

The Holy Qur’ān is the highest standard by which man can order his life. As such, it is a model only the Prophet of Allah could uphold to its fullest. Yet, it is still not possible for the average Muslim to follow the Prophet’s example directly. Muslims therefore rely on the authority of their leaders to guide them in upholding the principles of law laid out in the Qur’ān and the traditions. The Prophet (s) himself stated, “Whoever is chosen by the people after me will be the caliph, and you must listen to and obey him.”[2] Those in authority include the rulers of the nation, its religious scholars and its judges.

1.1 Shura: Consultation and the Adaptability of Islamic Law

Rule in Islam is based on the concept of shūrā, a term which has two meanings in Islamic governance:

  1. Shūrā is a referendum on which the majority of people agree, and is the basic method for choosing the ruler in Islam. Similarly, it is the means to approve his decisions. Muhammad Abū Zahrā in The History of Islamic Thought and Leadership in Politics and Belief, writes:
    “All the Muslims, including the Shi¿a and all the different schools of thought, [which at one time number over 470] agreed that leadership as defined by the Prophet, in the saying ‘If you are three make one your leader’ can only be implemented by election. That is done in every district, (hayy), at the state level (wilāyat) and above that by the federal authority, (al-idāra al-markazīyya).”
  2. The advisory board (al-majlis ash-shūrā), which advises the ruler, is a group of elected experts. The task of such groups is to observe and oversee the ruler (murāqabat as-sulţān). They are in this position to form an opinion of the ruler and his rule, and to control any aspirations he may have to override the rights of the people. They must be aware of the variations in these rights within ethnic, cultural and environmental norms. This system is like that being implemented in America today, where we have the federal system, the state and local governments, and municipalities. The judicial system acts to check the executive and legislative branches, ensuring fair and correct implementation of law. We also have the free press, which acts as a watchdog over the government, issuing warnings at the slightest sign the interests of the people are being betrayed.

Everything that impacts human life accounted for in the law and falls under the jurisdiction of the ruler. Yet the ruler himself has no personal choice in ruling, as do contemporary monarchs. The Prophet (s) prohibited the ruler, who has been chosen or appointed, to usurp authority he does not possess. He is tied to the law, which as the ruler is his duty to enforce. The majlis ash-shūrā ensures that he does so.

In the Shari¿ah there are laws that are immutable or nearly so, similar to the constitutional basis of Western democracy and the US Bill of Rights. However, the remainder of the law is adaptable, changing with:

  1. The practical application of the “immutable” law, established in the earlier rulings of judges; ie. case law.
  2. Society’s evolving needs.

It is the job of the Dār al-Iftā, the Center for Legal Rulings, to form the basis for new laws that will address innovations in technology and custom. The Prophet (s) did not demand that a particular rule be imposed on new innovations, but allowed the people to develop a law as needed, based on the precedent established in his lifetime and by Islamic scholars in succeeding generations. The evolution of the law was left in the care of the people for laws must take into account geography, environment, ethnic and cultural considerations, and variations in belief and understanding.

Baruch Spinoza said, “Everyone varies in their view of individual life.” Each person has a different opinion on every matter, therefore the implementation of shūrā, or election by majority, is essential in the formation of a new law that will successfully and effectively govern the people.

Islam and Democracy after the Arab Spring

Raising Our Index Fingers While Sitting in Tashahhud

By Sheikh Sulaymân al-Qasîr

The first is that this is a very minor issue. It must not be allowed to become a cause for discord and disagreement among worshippers.

The second is that raising the finger during prayer is a Sunnah act of prayer. In other words, whoever does so in accordance with what is related about it will be rewarded for doing so, and whoever does not do it will not be worthy of any blame.

There are actually three questions being asked here:

1. How should the hand be held in tashahhud?

2. How should the finger be lifted in tashahhud?

3. When should the finger be lifted?

We shall deal with each of these questions individually.

1. How should the hand be held in tashahhud?

The jurists agree that the hands should be placed on the thighs, with the right and on the right thigh and the left hand on the left thigh. Some scholars hold the view that that the fingertips should be on the knees. All of this has evidence for it from the authentic hadîth.

2. How should the finger be lifted in tashahhud?

With respect to how the finger should be raised, there are numerous hadîth about it, which has caused scholars to disagree as to which manner of doing so is preferred.

According to the Mâlikî, Shâfi`î, and Hanbalî schools of thought, the worshipper should clasp all of the fingers of his right hand together except for the index finger which he points with. Their evidence for this is the hadîth related by Ibn `Umar: “When the Prophet (peace be upon him) sat for tashahhud, he would place his left hand on his left knee and his right hand on his right knee and clasped his fingers together in a way known as “fifty-three” and pointed with his index finger.” [Sahîh Muslim]

(The term “fifty three” in the narration of Ibn `Umar refers to the act of clasping down the little finger and the ring finger and placing the thumb on the middle finger to form a ring.)

In another narration from Muslim, it reads: “He clasped all of his fingers together and pointed using the finger next to the thumb.” [Sahîh Muslim]

This is also supported by the hadîth related by Wâ’il b. Hajar, who said: “I saw the Prophet (peace be upon him) hold down two of his fingers and making a ring, and pointing with his index finger, supplicating with it.” [Sunan Abî Dâwûd, Sunan al-Nasâ’î, Sunan Ibn Mâjah, andMusnad Ahmad]

This is similar to the hadîth related by `Abd Allah b. al-Zubayr: “When the Prophet (peace be upon him) sat for prayer, he would place his left hand on his left knee and his right hand on his right thigh and point with his index finger, placing his thumb on his middle finger.” [Sahîh Muslim]

It should be noted that if the worshipper places his thumb on his middle finger, this will likely form a ring.

Scholars of the Hanafî school of thought adopt the saying that the worshipper should leave all of the fingers of his right hand flat on his thigh and simply lift his index finger. They cite the hadîth of `Abd Allah b. al-Zubayr, as above mentioned, as evidence for this, specifically where he says: “…he would place his left hand on his left knee and his right hand on his right thigh…”

The correct view on the issue,as I see it, is that both manners of positioning the fingers of the right hand are valid:

1. The worshipper may clasp his other fingers together while pointing with his index finger.

2. The worshipper may leave his fingers lying flat on his thigh and point with his index finger.

3. When should the finger be lifted?

The question of when the worshipper should raise his finger while sitting in tashahhud is also a matter of disagreement among the scholars.

According to the Hanafî school of thought, said the worshiper only raises his finger when uttering the words “Lâ ilâha illa-llah”.

According to the Shâfi`î school of thought, he should raise it upon saying: “illa-llah”.

According to the Mâlikî school of thought, as well as later Hanafî scholars, the worshiper should keep his finger pointed throughout the duration of the tashahhud.

According to the Hanbalî school of thought, the worshipper should point his index finger when pronouncing the name of Allah.

I think that the strongest opinion is the saying of the Mâlikî scholars, that the worshipper points his index finger all the time during the tashahhud, since this is what is indicated by the above-mentioned hadîth related from Ibn `Umar, Ibn al-Zubayr and Wâ’l b. Hajar. They all simply state that the Prophet (peace be upon him) used to point with his index finger when he sat fortashahhud.

And Allah knows best.

http://en.islamtoday.net/node/1670

How to Pray: A Step-by-Step Guide to Prayer in Islam

Is it Permissible to Perform Prayer (Salaah) While Wearing Shoes?

Praise be to Allaah.

One of the conditions which must be met before starting to pray is to make sure that one’s body and clothes and the place in which the Muslim is going to pray are all clean and free of impurities. It was narrated from the Prophet (peace and blessings of Allaah be upon him) that he used to pray wearing his shoes. Anas ibn Maalik (may Allaah be pleased with him) was asked, “Did the Prophet (peace and blessings of Allaah be upon him) pray wearing shoes?” He said, “Yes.” (al-Bukhaari, 386; Muslim, 555). This is to be understood as meaning, so long as there is no impurity on the shoes; if there is any impurity on them then it is not permissible to pray in them. If a person forgets and prays wearing shoes when there is some impurity on them, then he has to take them off when he finds out or remembers. This is because of the hadeeth of Abu Sa’eed al-Khudri who said: “While the Messenger of Allaah (peace and blessings of Allaah be upon him) was leading his companions in prayer, he took off his shoes and placed them to his left. When the people saw that, they took off their shoes too. When the Messenger of Allaah (peace and blessings of Allaah be upon him) finished his prayer, he asked, ‘What made you take off your shoes?’ They said, ‘We saw you take off your shoes, so we took ours off too.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Jibreel (peace be upon him) came to me and told me that there was something dirty on them.’ When any one of you comes to the mosque, let him look and if he sees anything dirty on his shoes, let him wipe them and then pray in them.” (Abu Dawood, 650; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 605).

One of the reasons why the Prophet (peace and blessings of Allaah be upon him) prayed wearing shoes is to be found in the hadeeth, “Be different from the Jews, who do not pray in their shoes or in their leather slippers (khufoof).” (Abu Dawood, 652; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 607).  That is regarded as mustahabb for the purpose of differing from non-Muslims, as stated above.

This has to do with the kind of shoes and with the mosque at that time. However if the mosque is furnished with carpeting, then the mosque should be kept clean of shoes, and no one should enter wearing shoes lest the place be made dirty. (Fataawa Samaahat al-Shaykh ‘Abd-Allaah ibn Humayd, p. 81). Moreover the furnishings of the mosque are a waqf which should not be damaged or destroyed, and if dirt gets onto the carpets it will offend those who pray and prostrate on them. Hence no one should enter wearing shoes and walk on the carpets in the mosque in shoes, lest he damage them or make them dirty.

The one who is keen to follow this Sunnah can apply it when praying at home, or when praying in places where there are no furnishings or carpets, such as parks, beaches and out of doors, etc. If this action confuses some of those who are unaware of the Sunnah, he should explain to them that it is Sunnah before he does it, so that they will not find that odd. We ask Allaah to make us among those who adhere to the Sunnah and strive to follow it until He joins us with the author of the Sunnah (peace and blessings of Allaah be upon him) close to the Lord of the Worlds. And Allaah is the Source of strength.

https://islamqa.info/en/20258

How to Pray: A Step-by-Step Guide to Prayer in Islam

Woman’s Voice – Is It Her Awrah?

Praise be to Allaah.

The woman’s voice is not ‘awrah in principle, for women used to complain to the Prophet (peace and blessings of Allaah be upon him), and ask him about Islamic matters. They also did that with the Rightly-Guided Khaleefahs (may Allaah be pleased with them) and the rulers after them. And they would greet non-mahram men with salaams and return greetings, and none of the imams of Islam denounced them for that. But it is not permissible for a woman to speak in a soft or alluring voice, because Allaah says (interpretation of the meaning):

“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner”

[al-Ahzaab 33:32]

because men may be tempted by that, as is indicated by this aayah. And Allaah is the source of strength.

From Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa, 6/83.

https://islamqa.info/en/26304

 

The Permanent Standing Committee said “The woman’s voice is not ‘awrah in principle, for women used to complain to the Prophet (peace and blessings of Allaah be upon him), and ask him about Islamic matters. They also did that with the Rightly-Guided Khaleefahs (may Allaah be pleased with them) and the rulers after them. And they would greet non-mahram men with salaams and return greetings, and none of the imams of Islam denounced them for that. But it is not permissible for a woman to speak in a soft or alluring voice, because Allaah says (interpretation of the meaning):

“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner.”[al-Ahzaab 33:32]

because men may be tempted by that, as is indicated by this aayah. And Allaah is the source of strength.

Ref: Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa, 6/83.

Shaykh Saalih al-Fawzaan  said: If a woman speaks to the owner of the shop according to necessity and in a manner in which there is no fitnah, there is nothing wrong with that. Women used to speak to men about ordinary needs and matters in which there is no fitnah and within the bounds of necessity.

But if it is accompanied by laughter or chitchat or an alluring tone, then this is haraam and is not permissible.

Allah says to the wives of His Prophet (blessings and peace of Allah be upon him and may Allah be pleased with them):“then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner” [al-Ahzaab 33:32].

Honourable speech is that which people recognise and is limited to what is necessary; anything more than that, if it involves laughing or speaking in an alluring tone and so on, or if she uncovers her face in front of him (some scholars allow for women to uncover their face), or uncovers her arms or hands, all of that is haraam and is an evil deed and a means that may lead to temptation and falling into immoral actions. Ref: Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan

http://www.salafibayaan.com/2013/10/05/is-the-womens-voice-considered-awrah-or-not-the-permanent-standing-committee-shaykh-saalih-al-fawzaan/

In the Land of Invisible Women: A Female Doctor’s Journey in the Saudi Kingdom

The Birth-Date of the Prophet and the History of the Mawlid

By Dr. Yasir Qadhi

It is a commonly held belief that the birth-date of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is the 12th of Rabīʿ al-Awwal, in the ‘Year of the Elephant’, which is the year that the Abyssinian Emperor Abraha attacked the Kaʿbah with an army of elephants. However, most Muslims are unaware that there has always been great controversy over the precise date of the Prophet’s salla Allahu alayhi wa sallam birth, and it is quite possible that the 12th of Rabīʿ al-Awwal is not in fact the strongest opinion on the matter.

There is no narration in the famous ‘Six Books’ of ḥadīth that specifies when the Prophet salla Allahu alayhi wa sallam was born. Rather, the only narration that exists specifies the day he was born, and not the date.1 Abū Qatāda narrates that a Bedouin came to the Prophet and asked him about fasting on Monday, to which the Prophet salla Allahu alayhi wa sallam replied, “That is the day I was born on, and the day that the revelation began” [Narrated by Muslim]. Therefore, the Prophet salla Allahu alayhi wa sallam was born on Monday. But Monday of which month, and which year? For that, we need to turn to other sources. Again, no standard source book of ḥadīth mentions any precise date. However, there is a tradition of disputed authenticity, in the Sunan of al-Bayhaqī [vol. 1, p. 79] states that Suwayd b. Ghafla narrated, “The Prophet salla Allahu alayhi wa sallam and I were born in the same year, the ‘Year of the Elephant.’” Certain other evidences also indicate that he was born this year. Hence, from the extended books of ḥadīth, two pieces of information can be gleaned: that he was born on a Monday (and this is confirmed), and that he was born in the ‘Year of the Elephant’ (and this is most likely correct).

When we turn to books of history, a number of dates regarding the birth of the Prophet salla Allahu alayhi wa sallamare found. Ibn Isḥāq (d. 150 AH), the earliest and most authoritative biographer of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), states, without any isnād or other reference, that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was born on Monday, the 12th of Rabīʿ al-Awwal, in the ‘Year of the Elephant’.1 Between Ibn Isḥāq and the birth of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) lies almost two centuries, so some more proof is needed before this date is settled on.

Another extremely important early source, Ibn Saʿd (d. 230 AH) in his Ṭabaqāt,2 mentions the opinion of a few early authorities regarding the date of his birth. In order, they are:

1) Monday, 10th of Rabīʿ al-Awwal, the ‘Year of the Elephant’.

2) Monday, 2nd of Rabīʿ al-Awwal.

3) Monday, no precise date.

4) The ‘Year of the Elephant’, no precise date.

It is interesting to note that Ibn Saʿd, one of the most respected historians of early Islam, does not even list the date of the 12th of Rabīʿ al-Awwal as a possible candidate. Of course the last two opinions are correct and do not clash with any specific date, but by quoting earlier authorities who only gave this information, it can be noted that the precise birth date of the Prophet salla Allahu alayhi wa sallam was not known to them, hence they only gave the information they knew.

Ibn Kathīr (d. 774), the famous medieval historian, also lists many opinions in his monumental al-Bidāya wa-l-nihāyah regarding the birth-date of the Prophet salla Allahu alayhi wa sallam.3 He states that the majority of scholars believed that the Prophet salla Allahu alayhi wa sallam was born in the month of Rabīʿ al-Awwal, but differed regarding the precise day of the month. Some of these opinions are:

1. 2nd Rabīʿ al-Awwal. This was the preferred opinion of Abū Maʿshar al-Sindī (d. 171 AH), one of the earliest scholars of sīra, and of the famous Māliki jurist and scholar, Ibn ʿAbd al-Barr (d. 463). It was also listed by al-Wāqidī (d. 207 AH) as a possible opinion. [Al-Wāqidī is one of the most reputable early historians of Islam, despite his weakness as a narrator of ḥadīth].

2. 8th of Rabīʿ al-Awwal. This was the opinion of the Andalusian scholar Ibn Ḥazm (d. 456 AH), and many of the early scholars. Imām Mālik (d. 179 AH) reported this opinion from al-Dhuhrī (d. 128 AH) and Muḥammad b. Jubayr b. Muṭʿim (a famous Successor), amongst others. Ibn ʿAbd al-Barr, while subscribing to the first opinion, said that this opinion was the opinion of most historians. Ibn Diḥya (d. ~ 610 AH), one of the first to write a treatise on the birth of the Prophet salla Allahu alayhi wa sallam, also considered this date to be the strongest opinion.

3. 10th of Rabīʿ al-Awwal. This has been reported by Ibn ʿAsākir (d. 571 AH) from Abū Jaʿfar al-Bāqir (d. 114 AH), a descendant of the Prophet salla Allahu alayhi wa sallam and an alleged imam of the Shiʾites. It is also the opinion of al-Shaʿbī (d. 100 AH), a famous scholar and student of the Companions, and al-Wāqidī (d. 207 AH) himself.

4. 12th of Rabīʿ al-Awwal. This is the opinion of Ibn Isḥāq (d. 150), who reported it without any reference.1 In other sources, it is reported as the opinion of Jābir and Ibn ʿAbbās, but there is no isnād found in any primary source book to them. Ibn Kathīr writes, “…and this is the most common opinion on the matter, and Allah knows best.” I could not find this opinion attributed to any other authorities of the first few generations of Islam.

5. 17th of Rabīʿ al-Awwal. This was the opinion of some Shiʾite scholars, and is rejected by most Sunnī authorities.

6. 22nd of Rabīʿ al-Awwal. This opinion has also been attributed to Ibn Ḥazm.

7. In the month of Ramaḍān, without a specific date, in the ‘Year of the Elephant’. This was the opinion of the famous early historian al-Zubayr b. al-Bakkār (d. 256), who wrote the first and most authoritative history of Mecca, and some early authorities agreed with him.

8. 12th of Ramaḍān, in the ‘Year of the Elephant’. This opinion was reported by Ibn ʿAsākir as being held by some early authorities.

These are the most predominant opinion regarding the date of the Prophet’s salla Allahu alayhi wa sallam birth. However, this is by no means comprehensive – for example, a modern researcher has concluded that the 9th of Rabīʿ al-Awwal is the strongest candidate for the exact date, whereas a few earlier authorities even disputed the very year, claiming that it was ten, or twenty-three, or forty years after the ‘Year of the Elephant’.4

Why is the opinion of the 12th of Rabī al-Awwal so popular?

As can be seen, there are numerous opinions regarding the precise date of the birth of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) some of which differ about the month, and others even the year. However, an overwhelming majority of historians and scholars agreed that he was born on a Monday, in Rabīʿ al-Awwal, in the ‘Year of the Elephant’, which corresponds to 570 (or 571) C.E.

Within the month of Rabīʿ al-Awwal, more than half a dozen opinions exist. Out of all of these dates, the two dates of the 8th and the 10th were in fact more popular opinions in the first five centuries of Islam, and in particular the former opinion was given greater credence. Why, then, is the date of the 12th of Rabīʿ al-Awwal considered the most popular in our times, so much so that most people are unaware of alternate opinions? This question is all the more compelling in light of the fact that Ibn Isḥāq narrates this opinion without any reference. This can be explained, and Allah knows best, by two factors.

Firstly, the popularity of Ibn Isḥāq himself. His book of sīra is a primary source of information regarding the biography of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). Since his bookis a standard reference for all later writings, many scholars simply copied and pasted his opinion, disregarding the other opinions (some of which were given more weight by earlier authorities).

Secondly – and this perhaps is a stronger factor – the first time that a group of people decided to take the birthday of the Prophet salla Allahu alayhi wa sallam as a public day of celebration (i.e., the inception of the celebration of the mawlid) , it so happened that they chose this opinion (viz., the 12th of Rabī al-Awwal). Hence, when the practice of themawlid spread, so did this date. This also explains why Ibn ʿAbd al-Barr, writing before the conception of the mawlid in the fifth century of the hijrah, stated that the most common opinion amongst historians was in fact the 8th of Rabīʿ al-Awwal, and yet Ibn Kathīr, writing three centuries later, after the mawlid had been introduced as a public festival, stated that the 12th of Rabīʿ al-Awwal was the most common opinion.

Conclusion

The exact birth-date of the Prophet salla Allahu alayhi wa sallam has always been the subject of dispute amongst classical scholars. Nothing authentic has been reported in the standard source books of tradition, and this fact in itself shows that it was not held in the significance that later authorities did. The 12th of Rabīʿ al-Awwal is a strong candidate for being the exact birth date of the Prophet salla Allahu alayhi wa sallam, but the 2nd, 8th and 10th are also viable and well-respected positions, with the 8th being the weightiest.

As to who was the first to celebrate the mawlid, and how it spread in Muslim lands, that shall form Part II of this article, insha Allah.

Muhammad: His Life Based on the Earliest Sources

What Does Islam Says Regarding Poetry?

It has been reported in ahaadith that Sayyidina Rasoolullah sallallahu alaihe wasallam heard and recited poetry. Those sayings are classed as poetry that have deliberately been rhymed and composed according to the laws of poetry. It is certain that Sayyidina Rasoolullah sallallahu alaihe wasallam was not a poet. This is clearly stated in the Qur’aan, in reply to the surprising accusations of the kuffaar (non-believers) that he was a magician, or a mad person, na’udhu billah. Regarding his being a poet the Qur’aan clearly states, “And We have not taught him (Muhammad sallallahu alaihe wasallam) poetry, nor is it meet for him  . . . . .”
(Surah Yaseen, 69)
In a few instances where the sayings of Sayyidina Rasoolullah sallallahu alaihe wasallam are found to be rhymed, this was not said deliberately and hence could not be called poetry. According to this humble servant in reality it is a  miracle of Sayyidina Rasoolullah sallallahu alaihe wasallam that he was not a poet. If a person’s sayings rhyme naturally, and further he deliberately tries to improve it. Then imagine how wonderful he can make it? But Allah Ta’ala has granted Sayyidina Rasoolullah sallallahu alaihe wasallam a much higher status, therefore his thought never wandered towards that. Many narrations have been reported on the praises and faults of poetry. In some it is stated that it is a good thing. In some it is prohibited and despised. A judgement between the two is also in a narration, that there is no good or bad in poetry itself. If the subject matter is good and beneficial, then poetry is a good thing. And if its effects are bad and detrimental and based on falsehood, then in the manner that the subject is prohibited or haraam or makruh, poetry will also be regarded as such. Even in the case where it is permissible, it is undesirable to indulge deeply in it. The author has mentioned nine ahaadith in this chapter.

(231) Hadith 1
Someone enquired from Aisha radiyallahu anha: “Did Rasoolullah sallallahu alaihe wasallam recite poetry?”
She replied, “He sometimes as an example recited the poetry of Abdullah ibn Rawahah (and sometimes of other poets). He sometimes recited this couplet of Tarfah:
‘Sometimes that person brings news to you whom you have not compensated.”
(That means if one wants to know anything about a place, one will have to pay a person for obtaining information. A person has to be given money etc., for the journey in order to obtain information. At times it may so happen that the news is received without having to spend anything. Someone comes and gives full news. Some of the ulama have written that this example given by Sayyidina Rasoolullah sallallahu alaihe wasallam, that without any remuneration, he has given (humanity) the news of Jannah, Jahannum, Qiyaamah, particulars and information regarding the Ambiyaa alaihis salaam, the signs of the future etc. Yet the kuffar (non-believers) do not appreciate this. In this hadith two poets are mentioned, Sayyidina Abdullah ibn Rawahah radiyallahu anhu a famous Sahaabi who accepted Islam before the Hijrah of Sayyidina Rasoolullah sallallahu alaihe wasallam  in the Battle of Mu’ata. The second poet is Tarfah, a famous poet of Arabia. In the famous book of Arabic literature ‘Sab’ah Mu’allaqah’, the second Mu’allaqah has been written by him. He lived before the advent of Islam.)

(232) Hadith Number 2
Abu Hurayrah Radiyallahu anhu reports that Rasulullah sallallahu Alayhi Wasallam said: “The most truthful couplet recited by a poet is that of Labeed bin Rabi’ah: ‘verirly be aware, besides the Almighty everything else is futile’.
And Ummayyah bin Abis-Sault was about to accept Islaam”.

Commentary
Sayyidina Labeed Radiyallahu Anhu was a a famous poet. After accepting Islaam, he stopped composing poetry. Heused to say Allah Ta’ala has given me something better than poetry, and the Quran is enough for me. He is among the famous Sahabah, and attained the age of one hundred and forty, or more. The other part of the couplet is every gift must at some times come to an end.’.
Umayyah bin abis-saut was a famous poet, who expressed the truth in his poetry. He believed in qiyaamah. However, the mercy of the Almighty was not with him, and he was unfortunate not to accept Islaam. Sayidina Rasulullah sallallahu alayhi wasallam said regarding him: “His poetry accepted Islaam but his heart did not”. A little more detail is given of him in hadith number eight.

(233) Hadith Number 3.
Jundub bin Sufyaan Radiyallahu ‘Anhu relates: “Once a stone hit the Mubaarak fingers of Rasulullah Sallallahu’Alayhi Wasallam and injured them, they became covered in blood. Rasulullah Sallallahu’Alayhi Wasallam thereupon recited this couplet: ‘You are but a finger, no damage has overcome you, besides covering you in blood. This is not fruitless, for reward has been obtained in the path of Allah’“.

Commentary
A question may arise that how did Sayyidina Rasulullah Sallallahu Alayhi Wasallam recite these couplets? An answer has already been given. Here a specific answer may also be given that this is called ‘Rijz’-verses read on a battlefield-and not that of poetry. Some people have said that the compiling of one or two verses of poetry does not make one a poet, therefore this cannot be against the Qur-aanic aayah: .’And we have not taught him (Muhammad Sallallahu ‘Alayhi wasallam) poetry, nor is it meet for him. . .’ Surah ‘Ya Seen, 68. Some have said that the last word of Damayti and Laqayti has a saakin and not a kasrah. In this case it will not be regarded as rhyming correctly. According to this humble servant, if this, explanation is given, that this was not the words of Sayyidina Rasulullah Sallallahu Alayhi Wasallam but that of another poet, then no other explanation is necessary. Waqidi says it is the words of Walid bin Walid. Ibn Abid Dunya has written in his kitaab ‘Muhasabatun Nafs’ that these, were the words of Sayyidina Ibn Rawahah Radiyallahu ‘Anhu. It is not impossible for two poets to compile the same verses, therefore it may be possible that both may have said them. There is a difference of opinion as to when this was said. The majority of the ‘ulama say that it was at the time of the Battle Of Uhud. Some are of the opinion that it was said before the hijrah.

(234) Hadith 4
Baraa ibn Aazib radiyallahu anhu was once asked, “You all deserted Rasoolullah sallallahu alaihe wasallam and ran away in the Battle of Hunayn?” He replied, “No, Rasoolullah sallallahu alaihe wasallam did not turn away, except a few people in the army who were in a hurry (many of whom were from the tribe of Sulaym and a few newly converted youth of Makkah) turned away when the people of the tribe of Hawaazin began to shower arrows. Rasoolullah sallallahu alaihe wasallam (with whom there naturally were the great Sahaabah radiyallahu anhum) was riding a mule Abu Sufyan ibn Al-Haarith ibn Abdul Muttalib radiyallahu anhu was leading it by its reins. Sayyidina Rasoolullah sallallahu alaihe wasallam was reciting the following couplet:

“Verily, without doubt I am a Prophet. I am from the children (grandsons) of Abdul Muttalib”

Commentary
Sayyidina Rasulullah Sallallahu’Alayhi Wasallam mentioned his grand father (‘Abdul Muttalib) instead of his father, because ‘Abdul Muttalib had forecast to the kuffaar of Quraysh that they would be defeated. At this moment the forecast had been fulfilled. Some people say the reason of this is that the father of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam passed away before his birth, therefore he was commonly known as Ibn ‘Abdul Muttalib. It is also said that because ‘Abdul Muttalib was a famous leader, therefore Sayyidina Rasulullah Sallallahu, ‘Alayhi Wasallam mentioned his grandfathers name. Haafiz Ibn Hajar, has written this reason, that it was well known among the kuffar (non-believers) that a person would be born among the children of ‘Abdul Muttalib, who would guide the people, and would be the Seal of all the Prophets. That is why Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam mentioned this relationship and reminded them of this well known fact The Ghazwah of Hunayn took place in the eigth year hijri. The tribes of ‘Arabia were waiting for Makkah to be conquered before they accepted Islaam. If Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam conquered that city, he would overcome the non-believers and he would be obeyed without any fuss or question. If he could not conquer Makkah, he would not be able to overcome the non-believers. Finally when Makkah was conquered, the kuffaar of Hunayn and the outlying areas decided to test their fate. A few tribes made a pact and decided to go to war at Hunayn, a place about ten miles from Makkah in the direction of ‘Arafah and Taa-if. A few experienced old people of these tribes advised their people that war should not be waged against the Muslims. The energetic young people did not heed their advice and said that, the Muslims had not yet fought experienced soldiers, hence they were conquering many places. They may want to attack us, therefore we should attack first. More than twenty thousand fighters were assembled to wage war. When Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam received the news of their preparations, he assembled an army of ten to twelve thousand fighters, in which were included the Muhaajireen, Ansaars, and the newly converted Muslims of Makkah. A group from among the kuffaar of Makkah who had not yet accepted Islaam were also included. A few had joined the Muslims hoping they would receive booty and a few just to experience how a battle is fought.

Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam left for Hunayn on the 9th of Shawwaal in the 8th year hijri. The Muslims had to pass a very narrow valley. The enemy had posted some contingents on the hills. When the Muslims passed there, they began showering arrows on them. This sudden attack shocked the Muslims and they began dispersing into different directions.

In the narration of lmaam Bukhaari RA., the Muslims began ‘defeating the enemy at the beginning of the battle. The enemy scattered in all directions. The people began taking the booty. Sud- denly the enemy who were hiding in the mountains began attacking from all sides. The army then began dispersing in different directions in panic. Besides the great Sahaabah, Sayyidina Abubakr Radiyallahu ‘Anhu, Sayyidina ‘Umar Radiyallahu ‘Anhu, Sayyidina ‘Ali Radiyallahu ‘Anhu, Sayyidina ‘Abbaas Radiyallahu ‘Anhu, and some other Sahaabah Radiyallahu ‘Anhum, none remained near Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam. In this tirm of difficulty, the islaam or faith of a few weak Muslims was at stake. Some began to shout, jeer and taunt. Some ran away and returned to Makkah and began relating the defeat of the Muslims to those people who had not accepted Islaam, or to those who had accepted Islaam hypocritically. At this moment the Haa-shimi blood of Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam began to boil. He dismounted from his inule and began walking through this frightening scene and began saying: ‘Annan Nabi laa kadhib’, and began going towards the enemy. Sayyidina ‘Abbaas Radiyallahu ‘Anhu called the Muhaajireen, Ansaar, the companions of the tree (As-haabus Shajarah), by saying: ‘Come here, where are you going?’ As soon as they heard this call, this worried and distressed group returned with such love and enthusiasm, as a camel returns to its child. As soon as the Muslims returned a fierce battle ensued between the two sides. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam took a handful of soil and stones etc. and threw it in the direction of the enemy saying ‘Shaa-hatil Wujuh’ (The faces have become distorted/disfigured). The scene of fierce battle remained for a few moments. The Muslims who were distressed, now began defeating the enemy, who began running away from the battlefield in such a manner that they did not care to look back, leaving their possessions, wives and children etc. as booty for the Muslims. This event is written briefly here. If one is interested, a detailed history book may be referred to.

It is very important that this factor be brought to notice. One should not create a doubt of perplexity after reading one or two hadith on an incident or subject. This is a sign of being lax in seeking facts. Complete details of an incident are many a time not fully covered in one or two hadith, nor is it the intention of the narrator to explain the complete incident. One should not draw one’s own conclusion without fully obtaining all the details on the subject. Merely to express one’s premature opinion is a sign of not knowing. In this same manner one should not come to an immature conclusion after reading a brief history on the Battle of Hunayn, or a few ahadith on this incident, and think that the whole group of the pious Sahaabah radiyallahu anhum, or all the soldiers from the force of about ten thousand ran away from the battlefield. Also besides a few Sahaabah radiyallahu anhum, no one remained with Sayyidina Rasoolullah sallallahu alaihe wasallam. This is contrary to the facts and against sound thinking. It would not have been difficult for the kuffar, who numbered more than twenty thousand to surround a few Muslims and kill them when some from their army had deserted. It is astonishing to hear from those who have experienced war, to make such derogatory statements, and become influenced and impressed by narrations where it is stated that Sayyidina Rasoolullah sallallahu alaihe wasallam was left alone. An army is divided into five regiments. Sayyidina Rasoolullah sallallahu alaihe wasallam positioned the army in their strategic positions. The front, right, left, middle (of which Sayyidina Rasoolullah sallallahu alaihe wasallam was the commander) and the back. All these regiments were in separate positions on the battlefield and each had its commander with its flag. The commander of the Muhajireen was Sayyidina Umar radiyallahu anhu, Sayyidina Ali radiyallahu anhu, Sayyidina Sa’d ibn abi Waqaas radiyallahu anhu, Sayyidina Usayd ibn Hudayr radiyallahu anhu, and Sayyidina Khabbab ibn Mundhir radiyallahu anhu, etc., were commanders of the other groups and were stationed at their strategic places. The front regiments consisted of the people of Banu Sulaym, whose commander was Sayyidina Khalid ibn Waleed radiyallahu anhu. This incident took place with this regiment. When they were passing through the valley, at the beginning the enemy began running away, as a result the Muslims thought they were victorious and began collecting the booty. Suddenly the enemy who were hiding in the mountains began showering arrows from all sides. It was natural in this case for the Muslim army to be taken by surprise and scatter in different directions. This also made the other regiments frightened and caused a momentary chaos. This does not mean that the whole army began to run away. A person by the name of Abdur Rahman who was not a Muslim at the time says, “When we attacked the Muslims at Hunayn, we began to push them back. They could not withstand our attacks and retreated even further. We carried on in this manner till we reached a person who was riding a white mule, and had a very handsome face. Many people were around him. He saw us and said, ‘Shaa-hatil Wujuh, Irjiu’. After he said this we began to retreat and they overcame us.”

For this reason Sayyidina Baraa radiyallahu anhu says in the hadith mentioned previously in the Shamaail that Sayyidina Rasoolullah sallallahu alaihe wasallam did not turn back, but a few impatient people who could not withstand the arrows, began fleeing. It is also stated that when this happened, Sayyidina Rasoolullah sallallahu alaihe wasallam continued on a path on the right side. It should be pondered upon that at such a time when there is chaos, the people will not know where Sayyidina Rasoolullah sallallahu alaihe wasallam is, and it was not possible for them to know which direction Sayyidina Rasoolullah sallallahu alaihe wasallam had taken. At such a time a hundred people were left with Sayyidina Rasoolullah sallallahu alaihe wasallam as mentioned in a narration. At another time eighty people were left with Sayyidina Rasoolullah sallallahu alaihe wasallam as stated in another narration. When he began to ride fast on the mule people gave way till only twelve men were left. After that only those four were left who were steering and holding the reins of the mule. When the mule could not move at the desired pace, Sayyidina Rasoolullah sallallahu alaihe wasallam dismounted and took a handful of pebbles and went forward. This is the same that is mentioned in a narration of Sahib Bukhari that Sayyidina Rasoolullah sallallahu alaihe wasallam was alone and no one was with him.

With this, if one predetermines that in this battle the people ran away, and also decides that besides Sayyidina Rasoolullah sallallahu alaihe wasallam all the Sahaabah were defected, it is surely a sign that one does not know the full incident. Since there was chaos and verily many people were running away and a few people were happy about this (temporary) defeat as has been mentioned in detail in the events of this battle. One did not know where the other was, as it often happens at such times. For this reason Sayyidina Rasoolullah sallallahu alaihe wasallam asked Sayyidina Abbas radiyallahu anhu, who had a loud voice to call the Muhajireen, Ansar, the people of the (tree), separately, so that on hearing the call, all would return to Sayyidina Rasoolullah sallallahu alaihe wasallam. In the second attack, the battlefield was in the hands of the Muslims. Anyhow on this subject, that how many people were with Sayyidina Rasoolullah sallallahu alaihe wasallam at that time? There are many narrations and each one relates to a different activity. Even the narration of Bukhari, where it is metioned that no one was with Sayyidina Rasoolullah sallallahu alaihe wasallam is correct. When Sayyidina Rasoolullah sallallahu alaihe wasallam descended from his mule and went forward and threw at the enemy a handful of pebbles or sand, all remained behind whilst Sayyidina Rasoolullah sallallahu alaihe wasallam stepped forward alone. It is not mentioned in any narration that, those who were at any time near Sayyidina Rasoolullah sallallahu alaihe wasallam defected.

(235) Hadith 5
Anas radiyallahu anhu reports that Rasoolullah sallallahu alaihe wasallam went to Makkah for Umratul Qada. Abdullah ibne Rawahah radiyallahu anhu (throwing his sword over his shoulder and holding the reins of the camel of Sayyidina Rasoolullah sallallahu alaihe wasallam) was walking ahead of him reciting these couplets: ‘O’ non-believers clear his path (and leave today. Do not prohibit Sayyidina Rasoolullah sallallahu alaihe wasallam from entering Makkah as you had done last year) for today we shall smite you. We will take such action against you that we will separate the brain from its body. And will make a friend forget a friend.’
Umar radiyallahu anhu stopped him and said, “O’ Ibne Rawahah, in the presence of Rasoolullah sallallahu alaihe wasallam and the Haram of Allah you are reciting poetry?”
Rasoolullah sallallahu alaihe wasallam said, “Leave him O’ Umar, these couplets are more forceful than showering arrows onto them.”

Commentary
In the sixth year after Hijri Sayyidina Rasoolullah sallallahu alaihe wasallam intended to perform the Umrah and went to Makkah, but the kuffar stopped him and his companions at Hudaybiyyah. Among the clauses of the agreement between the two parties, it was agreed that Sayyidina Rasoolullah sallallahu alaihe wasallam would perform the Umrah in the following year. According to the agreement Sayyidina Rasoolullah sallallahu alaihe wasallam performed the Umrah in the month of Zul Qa’dah, in the seventh year after hijri. The Hanafis say, this umrah is the first one to be made qadhaa. The name of this umrah being ‘Umratul Qadhaa’ also supports the view of the Hanafis. The Shafi’ees and other Imaams hold a different view. This has been discussed in the first hadith. On this journey Sayyidina Rasoolullah sallallahu alaihe wasallam married Sayyiditina Maymunah radiyallahu anha, performed Umrah with dignity and according to the agreement left Makkah Mukarramah after three days and returned to Madinah Munawwarah.

Sayyidina Umar radiyallahu anhu taking into consideration the honour and respect for Sayyidina Rasoolullah sallallahu alaihe wasallam and the sanctity of the Haram, prohibited Sayyidina Ibn Rawahah radiyallahu anhu from reciting couplets of poetry. Due to it being a local and temporary measure, and also a means of Jihad of the tongue, Sayyidina Rasoolullah sallallahu alaihe wasallam did not prohibit it. It is related in a hadith that Sayyidina Ka’b radiyallahu anhu inquired from Sayyidina Rasoolullah sallallahu alaihe wasallam that Allah Ta’ala has despised poetry in the Qur’an. Sayyidina Rasoolullah sallallahu alaihe wasallam replied, “A Mu’min makes Jihad with a sword and also with the tongue. This Jihad of the tongue is also like showering arrows.” It is concluded from these ahadith that poetry is also a form of Jihad. In the manner that there are laws and conditions that govern Jihad, there are laws that apply to poetry too.

(236) Hadith 6
Jabir ibn Samurah radiyallahu anhu says, “I attended the assemblies of Rasoolullah sallallahu alaihe wasallam more than a hundred times, wherein the Sahaabah radiyallahu anhum recited poetry and related stories of the Jaahiliyyah (pre-Islamic era). Rasoolullah sallallahu alaihe wasallam silently listened to them (and did not forbid them). At times he smiled with them.”

Commentary
If a humorous incident was mentioned then Sayyidina Rasoolullah sallallahu alaihe wasallam also smiled, from which we find that the silence was not due to displeasure, but because of ‘Baatini Tawajjuh’ (internal spiritual attention). Sayyidina Zaid ibn Thaabit radiyallahu anhu, a scribe of the Wahi (revelation) says, “I was a neighbour of Rasoolullah sallallahu alaihe wasallam. When the Wahi was revealed, he sent for me to write it down. When we discussed the world, Rasoolullah sallallahu alaihe wasallam also discussed the world. When we discussed the hereafter, Rasoolullah sallallahu alaihe wasallam also discussed the hereafter. When we talked about food, he also talked about it.” Whatever subject the Sahaabah discussed, Sayyidina Rasoolullah sallallahu alaihe wasallam because of his kindness and tenderness towards people, joined them and showed his affections to them. In all his assemblies Sayyidina Rasoolullah sallallahu alaihe wasallam did not only speak of religion, but spoke of other matters too. Discussing different topics was a means of increasing the love for Sayyidina Rasoolullah sallallahu alaihe wasallam. It only one subject is discussed all the time, then many a time one becomes frustrated, especially for a stranger, who mostly comes for one’s material needs. These discussions were a means to make strangers feel at ease.

(237) Hadith 7
Abu Hurairah radiyallahu anhu relates from Rasoolullah sallallahu alaihe wasallam that the best words from among the poets of Arabia is that of Labeed, ‘Verily be aware, that everything besides the Almighty Allah will perish.’

(238) Hadith 8
Amr ibn Shareed radiyallahu anhu reports that his father said, “I once accompanied Rasoolullah sallallahu alaihe wasallam and sat behind him on a conveyance. I recited a hundred couplets of Umayyah ibn Sault to Rasoolullah sallallahu alaihe wasallam. After reciting a couplet Rasoolullah sallallahu alaihe wasallam said ‘continue’ till I recited a hundred couplets. In the end Rasoolullah sallallahu alaihe wasallam said, ‘He (Umayyah) was close to accepting Islam.”

Commentary
The reason for this has already been mentioned. In his poetry Umayyah mostly mentioned the tauheed (the oneness of Allah), the hereafter, advice and the truth. For this reason Sayyidina Rasoolullah sallallahu alaihe wasallam listened to his poetry and said that he was near to accepting Islam. Some of the Ulama have said that Sayyidina Rasoolullah sallallahu alaihe wasallam said this on the couplet, ‘O’ our Lord, all praises, affluence and superiority is only for You. None is more worthy of praises, nor greatness besides You.’

(239) Hadith 9
Aisha radiyallahu anha says, “Rasoolullah sallallahu alaihe wasallam would place a mimbar (pulpit) in the Masjid for Hassaan ibn Thaabit, so that he stands upon it and recites poetry on the praises of, and on behalf of Rasoolullah sallallahu alaihe wasallam, or said that he used to defend Rasoolullah sallallahu alaihe wasallam (in reply to the accusation of the kuffar). Rasoolullah sallallahu alaihe wasallam would say, ‘May Allah assist Hassaan with Ruhul Qudus till he defends, or praises, on behalf of Rasoolullah sallallahu alaihe wasallam.”

Commentary
Jihaad is observed at all times in different ways according to the time and circumstance. In the time of Sayyidina Rasoolullah sallallahu alaihe wasallam one type of Jihaad was the tongue, by reciting poetry, etc. Replies were given and debates were held. Events of praise were composed. It was something like present day debates. Once a delegate from the Banu Tamim came with his poet Aqra. They requested a debate in composing poetry and reciting praises. Sayyidina Rasoolullah sallallahu alaihe wasallam replied that I was not sent to compose poetry nor recite praises, but nevertheless, let the debate take place. First their speaker stood up. Sayyidina Rasoolullah sallallahu alaihe wasallam requested Sayyidina Thaabit ibn Qays radiyallahu anhu to reply to their speaker. Thereafter their poet stood up. Sayyidina Rasoolullah sallallahu alaihe wasallam asked Sayyidina Hassaan radiyallahu anhu to reply to him. In both debates the Muslims were victorious. Their poet was the first to accept Islam. Reciting poetry was common in those days and it was widely written. It also had a great effect on the people. This has been mentioned in the fifth hadith of this chapter. It is also stated in the Sahih Muslim from Sayyiditina Aisha radiyallahu anha that Sayyidina Rasoolullah sallallahu alaihe wasallam said, “Satire is more effective on the Quraish than showering arrows on them.” It has been narrated in Mishkaat with Isti’aab that Sayyidina Ka’b radiyallahu anhu enquired from Sayyidina Rasoolullah sallallahu alaihe wasallam regarding poetry. Sayyidina Rasoolullah sallallahu alaihe wasallam replied, “A Mu’min makes Jihaad with his sword, and also with his tongue.” In another narration on this incident it is reported, that, “I swear by Allah, this poetry hits them like an arrow.”

http://www.inter-islam.org/hadeeth/st36.htm

Islam: Matters of the Heart – Islamic Poetry

Are Prizes Won From Raffles Haram?

This practice of raffle-tickets amounts to gambling. One of the arguments in favor of raffle tickets is that the scheme is widely used for philanthropic causes. It must be borne in mind that inArabia, gambling in he times when the Quran was being revealed was no exception.

In fact, owing to its “philanthropic aspect”, gambling was considered a boon rather than a bane. The rich would indulge in drinking and gambling and would give whatever they won to the poor. Indeed, the abstainer was regarded as niggardly. However, the Quran very clearly pointed out that the moral corruption that ensues from such activities is greater than whatever benefit they provide. Allah Says (what means):

“They ask you (O Muhammad) about gambling and drinking. Say: ‘There is great sin in both and also some benefit for people, but their sin is greater than their benefit.'” [Quran 2:219]

Of this moral corruption, one aspect particularly worth mentioning is that these so-called philanthropic schemes develop the attitude of selfishness and indifference. In an Islamic society, Infaaq (spending in the way of Allah) is a basic value. The destitute, therefore, are the direct responsibility of the society and their problems cannot be left to the mere adjustments of demand and supply as in the laissez faire concept.

It should be impossible for a Muslim to sleep with the peace of mind, if he finds out that his neighbour had not been able to eat owing to poverty. Destitution, poverty, misery and disease should be sufficient enough as reasons for impelling a Muslim to spend whatever he can spare. ‘Spend in the way of Allah that you may be rewarded in the Hereafter’. ‘Spend in the way of Allah that you may enter theKingdom of Heaven’. Such adages used to be the underlying reason for Infaaq. Should spending be: “that you may get a refrigerator (or a deep-freezer or a VCR)”? Or “that you may win tickets to Madame Noor Jehaan’s concert?”

Millions are spent merely on organizing these ‘philanthropic’ schemes – millions that could be directly spent on the poor – and thousands are spent by the gentry on the apparel they need for just one such occasion. It is the height of indifference, prodigality and selfishness that a person who can afford to spend thousands on buying tickets to the concert and thousands on new clothes for the function is not motivated to spend in the way of Allah by the misery of a fellow human being and by the reward in the Hereafter.

The mere knowledge that a human being is in need of what a Muslim can spare should give the Muslim sleepless nights. Yet, there are Muslims who can spare millions but do not take out a penny unless they are certain of a news items and a photograph lauding their altruism.

Allaah, the Most High, Says in the Quran (what means):

“Those who spend their wealth by night and day, in secret and in public, shall have their reward with their Lord. On them shall be no fear nor shall they grieve.” [Quran 2:274] and (what means):

“You shall not attain piety until you spend out of that which you love. Whatever good you spend Allah knows well.” [Quran 3:92]

‘Abdul-‘Azeez Ibn ‘Umayr, one of the Salaf (our righteous predecessors) said, “Salaat (prayer) will help you reach half the way, fasting helps you reach the door of The King (Allaah), and charity allows you to enter into the King’s company (Paradise).”

Their manners (i.e. our Salaf) were to smile cheerfully at the face of the beggar and not to suspect him. They would always think that he only begged out of dire need.

Sufyaan Ath-Thawri used to be overjoyed if he saw a beggar at his door, saying, “Welcome to the one who has come to wash my sins.”

Al-Fudhayl Ibn ‘Iyaadh said, “Beggars are such good people! They carry our provision to the Afterlife … until they place it on the scale in front of Allah, The Most High.”

The Quran says (what means):

“O you who believe! Do not mar your almsgiving by reminders of your generosity and by hurting the feelings [of the one you helped], like the one who spends his wealth to be seen by men but believes neither in Allah nor the Final Day.” [Quran 2:264] and (what means):

“If you disclose your alms-giving, it is well; but if you conceal them and give them to the poor, that is better for you. (Allaah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do. ” [Quran 2:271]

When a concert or a refrigerator, not the ‘Kingdom of Heaven’ becomes the reason for spending, it means that the whole foundation of moral values, which are so essential to an Islamic society, has been impaired to the extent that the edifice that rests on it may collapse in the wake of the mildest of storms.

The sole motive behind charity should be concern for others and the reward in the Hereafter, not Madame Noor Jehaan’s concert or a refrigerator. Loss of values means the death of society. Loss of the spirit of Infaaq – a basic value in an Islamic society – means the death of Islamic society. That must never be.

Allaah Says (what means):

“Those who spend of their wealth [in charity] by night and by day, in secret and in public have their reward with their Lord. For them shall be no fear, nor shall they grieve.” [Quran 2:274]

http://www.islamweb.net/en/article/138091/

Raffles and Religion: A Study on Sir Thomas Stamford Raffles Discourse on Religion Amongst the Malays

Not Paying Zakat (Major Sins)

By Imam Shamsu ed-Deen Dhahabi

Allah, the Most High, says, {And let not those who covetously withhold of the gifts which Allah hath given them of His Grace, think that it is good for them: Nay, it will be the worse for them: Soon it will be tied to their necks like a twisted caller, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth. And Allah is Well-Acquainted with all that ye do.} (AI-Imran: 180)

The Qur’an also states, {And woe to those who pay not Zakat and who even deny the Hereafter. For those who believe and work deeds of righteousness is a reward that will never fail.} (Fussilat: 6-7)

Allah, the Almighty, says, {And there are those who hoard gold and silver and spend it not in the way of Allah: announce unto them a most grievous chastisement. On the Day when it will be heated in the Fire of Hell, and with it will be branded their foreheads, their flanks, and their backs. This is the (treasure) which ye hoarded for yourselves: taste ye, then, the (treasures) ye hoarded.} (At- Tawbah: 34-35)

The Prophet (pbuh) said, “A wealthy person who has got gold and silver, but does not pay the Zakat due on the same, (should know that) his gold and silver will be melted on the Day of Judgment and Converted into slabs which will then be heated in the fire of Hell, and then has sides, his forehead, and his back will be branded therewith. When these slabs will get cold, they will be heated up once more in the furnace of the Hell, the branding will be continued throughout the day, the duration of which will be equal to fifty thousand years, and the cases of all the people will have been decided by this time and they will be shown their way either to the Hell or to Paradise.” Reported by Muslim, Ahmad and An-Nisa’i

It was related that the Messenger of Allah (pbuh) said, “There are three people who will enter the Fire: An oppressive leader, a wealthy person who does not pay Allah’s right from his wealth and a proud poor.” Part of a hadith reported by AI-Hakim, Ibn Hibban and Ahmad.

Ibn ‘ Abbas, (may Allah be pleased with him), said, “Whoever has enough property to make pilgrimage or to pay Zakat but he does not will ask Allah to return (to this world) when dying.” Someone said, “Ibn ‘Abbas, fear Allah, No one asks for return but the unbelievers.” Then Ibn ‘ Abbas read Allah’s saying, {And spend something (in charity) out of the substance which We have bestowed on you, before death should come to any of you and he should say, ‘ O my Lord! Why didst thou not give me respite for a little while I should then have given (largely) in charity, and I should have been one of the doers of good.} (Al-Munafiqun: 10)

There is no Zakat on (gold or silver) jewelry that is for permissible use, but if it is prepared for uses of renting or as an article which is pennanent acquisition then Zakat is obligatory. Zakat is also obligatory for trade.

Abu Hurairah, may Allah be pleased with him, related that the Prophet (pbuh) said,
“Whoever is made wealthy by Allah and does not pay the Zakat of his wealth will be made like a baldheaded poisonous male snake with two black spots over its eyes. The snake will encircle his neck and bite his cheeks and say, “I am your treasure ” Then he recited the following verse, {And definitely let not the ones who are miserly with what Allah has given them,’ no indeed, it is an evil (thing) for them. They shall have annulated (about their necks) whatever they were miserly with, on the Day of Resurrection and to Allah is the inheritance of the heavens and the earth,’ and Allah is Ever Cognizant of whatsoever you do} (AI-Imran: 180) – Reported by Bukhari.

In his commentary on Allah’s saying
{On the Day when it will be heated in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs, -This is the (treasures) which ye hoarded for yourselves: taste ye, then the (treasures) ye hoarded} (Al- Tawbah: 35)

Ibn Mas’ud said, “Dirham and Dinar will not be put in his skin collectively but separately and will cover him totally.”

It was related that the Messenger of Allah (pbuh) said, “Five (actions) entail five (punishments)” They asked, “What does it mean?” He said, “Whenever some people break a covenant, Allah will entice their enemy to attack them. If they rule in other than Allah’s law, they will be plagued with poverty. If indecency (adultery) prevails them, there will be more deaths. If they give short scales or weights they will be deprived of tillage and will suffer the barren years, if they do not pay Zakat, there will be no rain.” Reported by Abu Dawud and Ahmad.

THE MAJOR SINS

Sorry Muslims! No April Fools For You

By Abu Muhammad Yusuf

It may be “cool”…but it’s a foolish and unislamic practise of another fool!

Allah, The Most Wise, says:

 “Truly Allah guides not one who transgresses and lies.” (Qur’an-40:28)

“Curse of Allah upon those who lie.” (Qur’an-3:61)

 Origins and History of April Fool Day

There are differing opinions concerning how this day originated:

  • Some said it developed from the celebrations of spring at the equinox on March 21
  • .Some said that this innovation appeared in France in 1564 CE, after the introduction of a new calendar, when a person who had refused to accept the new calendar became the victim of some people who had subjected him to embarrassment and made fun of him, so he became a laughing-stock for others.
  • Others said that this innovation goes back to ancient times and the pagan celebrations connected to a specific date at the beginning of spring, so this is the remnant of pagan rituals. It was said that hunting in some countries was unsuccessful during the first days of the hunt in some countries. This was the origin of these lies which are made up on the first day of April.
  • The Europeans call “April Fool” le poisson d’avril (lit. “April fish”). The reason for this is that the sun moves from the zodiacal house of Pisces to the next house, or because the word poisson, which means fish, is a distortion of the word passion, which means suffering, so it is a symbol of the suffering endured by Jesus (peace be upon him), according to the claims of the Christians, and they claim that this happened in the first week of April.

 Presently people call this day April Fools’ Day, as it is known to the English. That is because of the lies that they tell so that those who hear them might believe them and thus become a victim for those who are making fun of him.

The first mention of April Fool in the English language was in a magazine known as Dreck Magazine. On the second day of April in 1698 CE, this magazine mentioned that a number of people were invited to come and watch the washing of black people in the Tower of London on the morning of the first day of April.

‘Aasim ibn ‘Abd-Allaah al-Qurawayti wrote that many of us celebrate what is known as April fool or, if it is translated literally, the “trick of April”. But how much do we know of the bitter secret behind this day? According to his research Islam was flourishing in Spain and those seeking the downfall of Islam made a careful study and concluded that it was because of the taqwa(piety) of the Muslims that Islam was so successful. So they introduced the younger Muslim generation to wine and other intoxicants and made such evils freely and cheaply available.

This tactic evil tactic produced results and the faith of the Muslims began to weaken, especially among the young generation in Spain. The result of that was that the enemies of Islam subdued the whole of Spain and put an end to the Muslim rule of that land which had lasted for more than eight hundred years. The last stronghold of the Muslims, in Grenada, fell on April 1st, hence they considered this to be the “trick of April.”

From that year until the present, they celebrate this day and consider the Muslims to be fools. They do not regard only the army at Granada to be fools who were easily deceived; rather they apply that to the entire Muslim Ummah. It is ignorant of us to join in these celebrations, and when we imitate them blindly in implementing this evil idea, this is a kind of blind imitation which confirms the foolishness of some of us in following them. Once we know the reason for this celebration, how can we celebrate our defeat?

Let us make a promise to ourselves never to celebrate this day. We have to learn from the Spanish experience and adhere to the reality of Islam and never allow our faith to be weakened again.

It does not matter what the origins of April fool are. What matters more is knowing the ruling on lying on this day, which custom we are sure did not exist during the first and best generations of Islam. It did not come from the Muslims, but rather from their enemies.

The evils perpetrated on April Fools’ Day are many. Some people have been told that their child or spouse or someone who is dear to them has died and unable to bear this shock, they have suffered great trauma. Some have been told that they are being laid off, or that there has been a fire or an accident in which their family has been killed, so they suffer paralysis or heart attacks, or similar diseases. There are the endless stories and incidents that we hear of, all of which are lies which are forbidden in Islam and unacceptable to common sense or honest chivalry.

Islam forbids lying even in jest and it forbids frightening a Muslim whether in seriousness or in jest, in words or in actions.

Abu Umamah Al-Bahili (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, ” I guarantee a home in the middle of Jannah for one who abandons lying even if its just for the sake of fun”(Hadith-Abu Dawud).

It was narrated from Abu Hurayrah(RA) that the Messenger of Allah(peace be upon) 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-Bukhaari, 33; Muslim, 59)

Hazrat Wasilah reported that the Messenger of Allah(peace be upon) said: “Do not display pleasure at your brothers misfortune.”(Hadith-Tirmizi)

It was narrated that Abu Hurayrah(RA) said: “They said, ‘O Messenger of Allaah, you joke with us.’ He said, ‘But I only speak the truth. “ (Hadith narrated by al-Tirmidhi, 1990)

The Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people is one of them.” (Hadith narrated by Ahmad)

It was narrated by Mu’aawiyah ibn Haydah that he heard the Prophet (pbuh) 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).

It was narrated by Asmaa´ bint Yazeed that the Messenger of Allaah (pbuh) 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)

When our Muslim Ummah is being disgraced and humiliated by the Kuffaar from East to West, how is it possible for a believer with even a minute degree of Imaan(faith) to engage in this evil custom of April Fool’s Day!

http://www.missionislam.com/knowledge/aprilfoolsday.html

April Foolishness