<b>The Mathhab of Imaam Ahmad (</b>May Allah have mercy on him) was such that if the Salaf differed on a particular issue and there was no conclusive, solid or definite text to support it, then he considered all positions regarded by the Salaf therein to be valid and applicable, and this was due to the fact that Imaam Ahmad highly regarded, respected and revered the statements of the Sahabah.


No doubt this opinion of Imaam Ahmad is more preferable and more likely to bring about unification between the Muslims. For from amongst the people are those who take these issues in which the ‘Ulamaa differ, issues which are legislatively prone to discrepancy and there is nothing inappropriate about differing in them as they are issues which the legislation of Islam has allowed such differing to take place, but they take these issues and use them as a means to cause discord and separation amongst the Muslims. Rather you find one of them would go as far as to say that his brother is astray in relation to an issue that he himself may actually be the one who is astray!! This is an affliction during these times that we live in, along with the fact that there is a lot of good going on as well as cooperation amongst the brothers and a sense of Islamic awareness and awakening. What they are doing is likely to destroy this awakening.


Every time a brother from amongst us opposes another in an issue which there is actually no definite or solid text but one follows the Ijtihaad of the ‘Ulamaa he warns against his brother, makes imprudent statements, accusations and speaks out against him due to the position he has taken which opposes his opinion!! This is what those who have an agenda against Islam and against this Islamic awakening take pleasure in, and they feel as though they don't have to exert any effort in destroying Islam because they have from amongst the Muslims those who will do it for them!! May Allah place discord between them!


This Fitnah has even reached the point that some people would even hate their brother in the religion more than he hates the major sinner or the one who is openly rebellious and transgresses the limits set by Allaah, and Allaah's refuge is sought. There is no doubt that this type of behavior damages this Ummah and it is imperative for the students of knowledge to understand that this is detrimental and disappointing to all of us.


I will ask you: Did any revelation come to you from Allaah informing you that the position which you chose is correct?


If no revelation came to him to inform him of this, then how is it that he can be so convinced that his position is the correct position?! He doesn't know, perhaps his brother who opposed him and took a different position could be the one who is actually correct and he himself is the one who is astray!! And most of the time this is the case.


Revelation has ceased during these times but the Qur'an and the Sunnah are available right here in front of us, and if in fact the matter is one where it is appropriate for the student to use his Ijtihad then we should pardon and excuse one another in relation to his Ijtihad. There is no problem with them debating the issue amongst themselves in a manner appropriate for students of knowledge, but I would prefer that they do so privately due to the fact that if they do so publicly then those on the outside looking in may carry something in their chests which may not actually be in the chests of the two directly involved, and perhaps they may come to an agreement amongst themselves but others may not want it to end in that manner so they make it impossible for the two to agree and end on good terms because of personal agendas they may have within themselves. And they allow the Shaytaan to sow discord between them and we remain as we started steeped in affliction and Fitnah.


So may Allaah reward Imaam Ahmad for this particular Minhaj and for setting a standard for us to follow and emulate which is: <b>if there is no definite and convincing evidence from the Qur'an, the Sunnah and the Ijmaa'a (i.e. consensus) amongst the Sahabah in a particular matter, which is initially appropriate for one to follow what he deems to be most correct, then all positions of the ‘Ulamaa involved are valid and it is permissible for the individual to follow what he deems closest to the truth from them, and no one should find fault with the position of the other.</b>

Bismillah:


-----------


- Funny how a $20 bill looks so big when you take it to the Mosque, but so small when you take it to the market.



- Funny how long it takes to do Zikr for an hour, but how quickly a team plays 60 minutes of basketball.


- Funny how long a couple of hours spent at the Mosque are, but how short they are when watching a movie.


- Funny how we can't think of anything to say when we pray, but don't have difficulty thinking of things to talk about to a friend.


- Funny how we get thrilled when a baseball game goes into extra innings, but we complain when a "Tarahvi" during Ramadhan is longer than the regular time.


- Funny how hard it is to read a Para in the Quran, but how easy it is to read 100 pages of a best selling novel.


- Funny how people want to get a front seat at any game or concert, but scramble to get a back row at mosque so that they can scramble out fast.


- Funny how we need 2 or 3 weeks advance notice to fit a Mosque event into our schedule, but can adjust our schedule for other events at the last moment.


- Funny how hard it is for people learn a simple Preaching well enough to tell others, but how simple it is for the same people to understand and repeat gossip.


- Funny how we believe what the newspaper says, but question what the Quran says.


- Funny how everyone wants to go to heaven provided they do not have to believe, or to think, or to say, or do anything.


- Funny how you can send a thousand 'jokes' through e-mail and they spread like wildfire, but when you start sending messages regarding Allah, people think twice about sharing.


FUNNY, ISN'T IT?


Are you laughing? Are you thinking?


Give thanks to Allah for He is good & Mercifull!


By Sister Zarina


SOURCE

<b>The wise man does not argue...</b>



al-Hasan (al-Basree) said:


((The wise man does not argue or seek to overcome with stratagem rather he propagates his wisdom. If it is accepted he praises Allaah and if it is rejected he praises Allaah)).


Reported by Abu Nu`aim ibn Hammaad in his Zawaa'id `alaz-Zuhd libnil Mubaarak (no. 30) and Ibn Battah in Ibaanatul-Kubraa (no. 611)

How are you this day. I wanted to explain to you the reality of matters pertaining to your question in a way which if you keep an open mind may increse you in your interest in Islam. But Our faith has guidelines that we must follow. Keep in mind that as Muslims we believe that When the last prophet Muhammad was sent, there were Christians around and he came in contact with them. Islam is a divinely reveled faith. thus Allah says in the Qur'an."<b>Allaah does not forbid you to be kind and just with those who have neither made war on your religion nor driven you from your homes. Allaah loves those who are just and equitable}, [soorah al-Mumtahinah, Aayah 8].</b>A person's dealings with others falls into one of three


categories


1. He deals with them fairly and justly;


2. He deals with them fairly and justly;


3. He deals with them unjustly.


Dealing with people unjustly is prohibited. Even with the rights of non-Muslims, it is not permitted for you to deal with them unjustly and with oppression. Ibn Qayyim (Rah) when commenting on the words of the Prophet (sal-Allaahu `alayhe wa sallam):


((If the people of the Book give Salaam upon you, then answer them by saying, And upon you)) says, "This is if they say, 'As-Salaam' in a way which is not clear and it is possible and likely that they in fact said: "As- which means "poison". However, if they say, "As-Salaamu 'alaykum" clearly, then you should reply by saying, "Wa 'alaykum as-Salaam" also in a clear manner.


Allaah (Subhaanahu wa Ta'aala) says:


{If you are greeted by anyone, then reply with a better greeting or at least return the same greeting}, [ Soorah an-Nisaa, Aayah 86].


This is what justice calls for. However, the reason for the Prophet (sal-Allaahu `alayhe wa sallam) saying:


((If the people of the Book give as-Salaam upon you, then answer them by saying, And upon you)) is made clear in a hadeeth narrated by ibn 'Umar. The Prophet (sal-Allaahu `alayhe wa sallam) said:


((The People of the Book say, "As-Saam 'alaykum" (May you be poisoned) so if the People of the Book give as-Salaam upon you, then reply by saying, 'Wa 'alaykum)) (And upon you.). And so the Prophet (sal-Allaahu `alayhe wa sallam) clarified the reason for this ruling.


Therefore, if they say distinctly, "As-Salaam" there is no objection for you to reply clearly, "Wa 'alaykum as-Salaam". If they congratulate us or give us best wishes, we can return the greeting to them. However, to give them best wishes on the occasion of their religious festivals is completely forbidden. It is prohibited, for example, to give them best wishes at Christmas or on the occasion of any other of their festivals because to wish them well by affirming their festivals of disbelief is to be contented and happy that these are their festivals. In the same way that it is prohibited to wish them good health over a drink of wine or any other prohibited subsume, it is also forbidden to wish them well by affirming their religious rites.


The matter of responding to their invitations is something that needs elaboration. If there is benefit in it and it is an opportunity to invite to Islaam, then there is no objection to it. The Prophet (sal-Allaahu `alayhe wa sallam) responded to an invitation of a Jew, who gave him bread, barley and dissolved fat. It is, however, something that we as Muslims must be very cautious about. Friendship and love for them, inclining to them and being content with their disbelief is not permitted because the need to have a sound and pure heart is extremely important for Muslims. The heart if it inclines to them or becomes content with their disbelief is in great danger.


For this reason, Allaah (Subhaanahu wa Ta'aala) says:


{You will not find a people who believe in Allaah and the Last Day being friendly with those who oppose Allaah and His Messenger, even though they are their fathers, sons, brothers, close relatives or from their own tribe}, [soorah al-Mujaadalah, Aayah 8].

<b>Ar-Raheeq Al-Makhtum</b>

<b>1. Covering ALL Of The Body </b>


It is an agreed position by many respected scholars that the face and hands of the woman must be covered. Some scholars say it is permissible to uncover the face and the hands of the woman as long as there is no fitna (infatuation) caused by this action. Two things must be taken into consideration


a) if she is beautiful and beautifies her face and hands with external substances, or


B) the society around her is corrupt where men do not lower their gaze, then it is prohibited for her to uncover her face and hands.


On the authority of the wife of the prophet (pbuh), Umm Salama (RA) said:


"When the verse was revealed that they should cast their outer garments over their bodies' was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.


<b>2.The hijab must not be a display (Tabbaaruj)</b>


The hijab itself must not be a display. Allaah ordained it so as to cover the beauty of women and not for showing off. Allaah (swt) says `And not show of their adornment except only that which is apparent.' (S24:31).


AND


`And stay in your houses and do not display yourselves like that of the times of ignorance.' (S33:33).


It is in no way logical that the hijab itself be a source of display.


<b>3. The hijab must not be transparent The purpose of wearing hijab must be achieved.</b> In order for the hijab to be a cover, it must not be made of transparent material making the woman covered only by name, while in reality she is naked. The prophet (pbuh) is quoted as saying: "In the latest part of my Ummah (nation of Muslims) there shall be women who would be naked in spite of being dressed, they have their hair high like the humps of the Bukht camel, curse them, for they are cursed. They will not enter Al-Jannah and would not even perceive its odor, although it's fragrance can be perceived from a distance of 500 years travelling by camel" This indicates that a woman could cause herself a grave and destructive sin if she puts on a garment that is thin and transparent and which clearly shapes her body's features.


<b>4.Hijab must be roomy, and not tight.</b>


The hijab is a safeguard against fitna. If it is tight, it will be descriptive of the woman's body and this violates and defeats the whole purpose of hijab.


<b>5.The hijab must not be perfumed </b>


On the authority of Ad'Diya Al-Maqdisi, the prophet (pbuh) said:


"Any woman who perfumes herself and passes by some people that they smell her scent, then she is a Zaniyah (adulteress)."


<b>6. The hijab shouldn't resemble the dress of a man </b>


Imam Ahmed, an-Nissa'ee reported the prophet (pbuh) to have said: "Women who assume the manners of men are not from us and also those of men who assume the manners of women." Abu Huraira narrated that: "The Prophet (pbuh) CURSED the man who wears the dress of a woman and the woman who wears the dress of a man."


<b>7.The hijab must not resemble the garments of the kuffar </b>


Abu Dawoud and Ahmed have related the prophet (pbuh) said: "The one who take the similitude (manner) of a certain people, then he/she becomes one of them."


Abdullah bin Ummar (RA) said: "The Prophet (pbuh) saw me wearing two garments dyed in saffron (orange), whereupon he said: these are the clothes (usually worn) by the kuffar, so do not wear them."


<b>8.The hijab should not be for fame </b>


Abu Dawoud and Ibn Majah have related the prophet to saying: "The one who wears a garment designed for a worldly fame, Allaah will make them wear a garment of humility on the Day Of Resurrection then he will be set ablaze." The garment of fame is any garment a person wears to make themselves look famous. This applies whether the garment is highly precious and shows admiration to the life of this world or if it is chosen of a low quality to show lack of interest to this worldly life. The person may put on clothes with distinct colors so as to draw attention, act proudly and/or arrogantly.


<b>9.Concealed ways of display </b>


Examining the various conditions about the hijab one can clearly recognize that many of the young Muslim women are not fulfilling these conditions. Many just take "half-way" measures, which not only mocks the community in which she lives, but also mocks the commands of Allaah (swt). They consider what they put on now wrongly as "hijab" So, O muslimoon, be mindful to Allaah (swt) and His Messenger (pbuh), and do not deceived by those who "bless" this action of yours and conceal their true intentions. Do not be deceived, and there is no excuse to follow the evil.


If you are sincere in achieving Al-Jannah, then be mindful of these things, insha'Allaah


<b>Wassalaamu aleikum warahmuthullahi wabarakatahu.</b>

<b>This is a good question and there is a beautiful answer</b>! Allaah has commanded us with every action that is good for us and prohibited us from performing every action that is bad for us. Allaah orders the Muslim woman to wear the hijaab when she steps out of the security of her home or when in the presence of strange men. So to wear the hijaab is a source of great good for you – the Muslim woman - for many reasons. Among them:


You please Allaah. You are obeying the commands of your Lord when you wear the hijaab and you can expect great rewards in return.


It is Allaah’s protection of your natural beauty. You are too precious to be "on display" for each man to see.


It is Allaah’s preservation of your chastity.


Allaah purifies your heart and mind through the hijaab.


Allaah beautifies your inner and outer countenance with hijaab. Outwardly your hijaab reflects innocence, purity, modesty, shyness, serenity, contentment and obedience to your Lord. Inwardly you cultivate the same.


Allaah defines your femininity through the hijaab. You are a woman who respects her womanhood. Allaah wants you to be respected by others, and for you to respect yourself.


Allaah raises your dignity through the hijaab. When a strange man looks at you, he respects you because he sees that you respect yourself.


Allaah protects your honour 100% through your hijaab. Men do not gaze at you in a sensual way, they do not approach you in a sensual way, and neither do they speak to you in a sensual way. Rather, a man holds you in high esteem and that is just by one glance at you!


Allaah gives you nobility through the hijaab. You are noble not degraded because you covered not naked.


Allaah demonstrates your equality as a Muslim woman through the hijaab. Your Lord bestows upon you equal worth as your male counterpart, and gives you a host of beautiful rights and liberties. You express your acceptance of these unique rights by putting on the hijaab.


Allaah defines your role as a Muslim woman through the hijaab. You are a someone with important duties. You are a reflection of a woman of action not idle pursuits. You display your sense of direction and purpose through your hijaab. You are someone that people take seriously.


Allaah expresses your independence through the hijaab. You are stating clearly that you are an obedient servant of the Greatest Master. You will obey no one else and follow no other way. You are not a slave to any man, nor a slave to any nation. You are free and independent from all man-made systems.


Allaah gives you the freedom of movement and expression through the hijaab. You are able to move about and communicate without fear of harassment. Your hijaab gives you a unique confidence.


Allaah wants others to treat you – a Muslim woman - with kindness. And the hijaab brings about the best treatment of men towards you.


Allaah wants your beauty to be preserved and saved for just one man to enjoy – your husband.


Allaah helps you to enjoy a successful marriage through wearing hijaab. Because you reserve your beauty for one man alone, your husband’s love for you increases, he cherishes you more, he respects you more and he honours you more. So your hijaab contributes to a successful and lasting marriage relationship.


Allaah brings about peace and stability in the society through the hijaab! Yes this is true! Men do not cause corruption by forming illegal relationships because you - the Muslim woman - calm their passions. When a man looks at you, he feels at ease, not tempted to fornicate…


So a Muslim woman in hijaab is dignified, not dishonoured, noble, not degraded, liberated, not subjugated, purified, not sullied, independent, not a slave, protected, not exposed, respected, not laughed at, confident, not insecure, obedient, not a sinner, a guarded pearl, not a prostitute…


<b>Dear Muslim sister!</b> Come towards the gates of Paradise with us! Fulfill your duties towards Allaah, put on your adornment - put on your hijaab, and race towards Jannah (Paradise) by doing all good actions. You should agree by now that wearing hijaab is extremely beneficial – it must be - <b>because Allaah only commands what is good…</b>


…and believe me dear sister, it is good to obey the commands of your Lord…


"Their reward is with their Lord: Gardens of Eden underneath which rivers flow wherein they will dwell for ever; Allaah is pleased with them, and they are pleased with Him; this is (in store) for whoever fears his Lord." [sooratul-Bayyinah 98:8]

Seeking to marry?

Bismillah, Assalamo Alikum,


I have a question concerning Halal food.


Sometimes when we go buy fresh fish here in China, they pull out the fish from the water, then they hit so hard on the head and the fish immediately die, then they start cleaning it. are we allowed to eat such fish?


Another question, I go for fishing and I enjoy it a lot, but many a times when I catch small fishes I feel sorry for them “<i>because they are still young</i>” :D , then I throw them back into the water, is this Halal or Haram?


Thanks and I hope to get some opinions from you all insh a Allah.


Salam


Wael.

<b>Allah(God) say in His Book</b>"I did not create the Jinn[1] and mankind except to worship Me"


(Surah Ad-Dhariyat 51:56)


Our very existence on this earth is to worship Allah alone. By committing shirk, a person ends up denying this very purpose of our creation. To Allah, this is the gravest of sins and thus unforgivable.


Allah says:


"Surely Allah will not forgive the association of partners (shirk) with Him, but He forgives (sins) less then that to whomever He wishes"


Shirk means a partnership or to share or associate. However, Islamically it is to give to other than Allah, that which belongs solely to Allah. This means that parts of Allah's creation are given powers and attributes which belong to Allah, thus, ultimately sending worship to other then Allah alone. These parts of the creation therefore become partners with Allah.


<b>(i)- Shirk by Association</b> - As Muslims we believe that it is Allah alone who Controls and Sustains the universe. Those who commit shirk by association believe that Allah is the Creator, but other parts of the creation also play a role in the running of the world. A classic example of this is the Christian concept of Trinity. Christians believe that God (Allah) alone does not regulate the affairs of mankind. They believe that the other two parts of the Trinity, Jesus (as) and the Holy spirit, also play a part in worldly affairs e.g Jesus pronounces judgement on the world and the holy spirit helps Christians through their daily lives. Qualities such as these should only belong to Allah. The Hindus also commit this kind of shirk, with them having hundreds of different Gods for different aspects of their lives.


Unfortunately some Muslims have also fallen prey to this shirk. There are many from the Indian subcontinent who often call out for help upon saints and holy men who have passed away. One of the main saints whom they invoke is 'Abdul-Qadir al-Jeelanee'[3] whom they call 'AI-Ghawth-e-Azam' (the greatest source of help).


<b>(ii)-Shirk by Negation</b> - Over the centuries many philosophies and ways of life have denied the existence of God. Buddhism and Jainism are amongst the major world religions which assert this belief. During the 18th and 19th centuries the advancement of scientific knowledge led many philosophers and scientists to claim that God was a figment of mans imagination. By cancelling the role of a supreme legislator, those who claim that God does not exist, ultimately attempt to make themselves masters of their own destinies. Some atheists also give Allah's attributes to his creation. By denying Allah, they say the world is eternal with no beginning and no end. And we know that this is only for Allah.


<b>Shirk in Allah's Names and Attributes</b> (Asma wa Sifaat)


This category of shirk has two aspects:


<b></b>


(i) -Shirk by Humanization - The Tawheed of Allah's names and attributes demands that we believe Allah to be free from any human likeness. Those who commit shirk by humanization give attributes to God which are more appropriate for human beings than an all-powerful Creator. Christianity is again guilty of this shirk. In the Bible we find countless examples of God being given human attributes. In the book of Genesis, God is said to have created the world in six days and then rested on the seventh!! In other places God is said to have repented for his bad thoughts and felt sorry because of his actions!


This form of shirk has even taken some people beyond the limits of sanity. In India there are many Hindus who worship the Shiva Lingam Deity. This is an idol which is shaped and sized to represent the male genitals. For the Hindus it represents the reproductive powers of God, and they display their affection by massaging the deity with milk, water and butter!


These examples of humanization are indeed an injustice to the almighty, who responds clearly by saying in the Qu'raan:


<b>"There is nothing like Him and He sees and hears all things"</b>


(Surah Ash-Shoora 42:11) (ii) - Shirk by Deification - This form of shirk occurs when created beings are given the names or attributes of Allah and thus become deities. This form of shirk is especially popular with humans, with many people being given a God-like status by ignorant followers. Jesus, Buddha, Rama, Zoroaster and many other famous religious figures of the past have been held to be incarnations of the all mighty. The twentieth Century has also seen many cults emerge, from which many leaders have claimed divinity. Sai Baba [4], David Koresh [5], Guru Rajnishi [6] and many more have all claimed this attribute which only belongs to Allah.


<b>Shirk in the Worship of Allah</b> (Ibaadah)


This category of shirk has two aspects:


<b>(i) - Major Shirk</b> (Shirk-al-Akbar)- As Muslims we believe that all forms of worship should be for Allah alone. Those people who physically direct their worship at other then Allah, commit this major shirk. By doing this action, mankind commits the greatest act of rebellion and places himself at the doors of eternal hellfire.


Worship in Christianity is usually devoid of God's name, and Christians often bow down in front of statues of Christ, Mary and many other saints of Christendom. The Muslims have also fallen foul to this evil. Thousands, if not millions, of ignorant Muslims make pilgrimages to the graves of saints and holy men. At the graves they perform acts which clearly violate the principles of Tawheed. They perform prayers (literally!) at the graveside, they sacrifice in the name of the dead saint and they make tawwaf (circumbulation) of the grave. Many of them even ask the dead saints to grant them children and to forgive them of their sins! All this contradicts the statement of Allah when he commands us to:


"Say; Truly my prayer, my sacrifice, my life and my death are all for Allah, Lord of the worlds"


(Surah Al-An'aam 6:162)


<b>(ii)- Minor Shirk</b> (Shirk-al-Asghar) - "Mahmood bin Lubayd reported that Allah's Messenger (saws) said: 'The thing that I fear for you the most is minor shirk'. The companions asked: 'O' Messenger of Allah, what is minor shirk?' He replied: 'Showing off (ar-riya), for verily Allah will say on the day of resurrection when people are receiving their rewards, 'Go to those whom you were showing off too in the world and see if you can find any reward from them'" [7].


When doing righteous deeds our intentions should be to please the one who sustains and keeps us alive. It should not be to please those who have done nothing in comparison to what the Creator has done. Showing off has become a disease amongst humans, and tears away at any sincerity which may be present inside a person. Thus Islam is probably the only way of life which regulates this minor action, and places its danger in a proper context.