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Kai Thaabit

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  1. Hello Let me give you some information about dogs in Islam: 1. Dog are animals and Muslims have to treat animals well. 2. Muslims do not consider dogs evil, but their saliva is considered impure. 3. Their saliva is considered impure, especially if it is mixed with water after drinking. 4. A Muslim cannot eat from a plate that has been licked by a dog. 5. If the dog drinks from an earthen vessel, it can never be used by Muslims for eating or drinking. 6. If the vessel is made of other material, then it must be washed 2 times with sand and water and 5 more times with water only. 7. If saliva touches the skin of a Muslim, the Muslim needs to wash that spot 7 times and the first 2 with mud or soap. 8. Even black dogs are not considered evil, but Muslims are afraid of black dogs. 9. Muslims are afraid of Black Dogs, because Lucifer and his accomplices like to appear in form of black dogs. 10. If you see a black dog, you don't know if it is a black dog or a Satan in form of a black dog. 11. If a jinn/satan comes to you in form of a black dog, then it is most likely Iblees/Lucifer himself. 12. Muslims are not allowed to keep a dog inside the house. 13. The angels of mercy do not enter houses in which there is a dog. 14. Muslims are allowed to keep dog only in the following circumstances: 15. He can keep a dog for hunting. 16. He can keep a dog if he is a blind person. 17. He can keep a dog for guarding the property, but only in rural areas. If his house is in the neighborhood, then there is difference in opinion if a dog in the backyard is acceptable or not. The majority of scholars say that it is not a necessity to keep a dog in the backyard if he lives in the neighborhood, but it is necessary if the house is somewhere in the countryside. 18. Farmers etc can keep a dog for guarding. 19. Dogs can be kept by sheppard.
  2. Muslim Men Marrying Non Muslims

    Assalamu Alaykum In general, it is permissible for a Muslim brother to marry a chaste woman from the Yahood and Nasara as long it is an Islamic marriage/wedding. I find it blameworthy if there are Muslim women without husbands. To prefer a Non-Muslim woman over a Muslim woman is not something I like either. However, if the brother is sure that this marriage to that non-Muslim woman will lead her to Islam then it is good. Every situation is different and each case should be judged individually.
  3. Eating Haram Dream

    Assalamu Alaykum It looks like a bad dream, because good dreams, even warnings, don't cause you to feel bad. Don't let Shaytaan distract you. Don't let the Waswasa of Shaytaan make your life miserable. For hidden sins, there are many opportunities to erase them. Whenever you perform complete wudhu and then pray two rak'ah, your past sins will be forgiven. Sins are not recorded in three cases: 1. while you are sleeping until you wake up. 2. while you forget until you remember. 3. while you are insane until you are sane. Dreams and real life are different things. That what is bad in this life is not necessary bad in dreams. Example: It is bad to be nude in the public, but if you dream that you are naked in public, it is a good dream. In dreams, clothing refer to sins. The more cloth you wear in dreams the more sins you are carrying. The less cloth you wear the less sins or burdens you are carrying. If you are naked in public in a dream, it means that you are clean from sins. Shaytaan is clever. If Shaytaan is not successful in leading you to sins, he then will try to prevent you from doing good deeds. It is good to be careful with food, but don't let Shaytaan turn that into a fitnah for you. I know a person who missed a Salah, because he performed ablution for one hour. Shaytaan put doubts in his mind that he broke the wudhu and needs to repeat again. This is waswasa from Shaytaan. We should not make decisions based on Shubahat = Doubts. Even if you kill a person without intending it, you will not be charged as a murderer. Even if you have a quarrel with a person and you hit him out of anger and he dies. You are not considered a murderer, but you did manslaughter. However, if you intentionally kill that person, then you are a murderer. If you intentionally eat pork you are committing a bad deed, but if you eat pork unintentionally then you are not committing a sin. Even if this deed counts as a sin, all you need to do is erasing them with good deeds. It is of vital importance to do Istighfar all the time.
  4. Hatred And Jealousy In Islam

    Assalamu Alaykum Your information is wrong, because the sentence does not talk about jealousy, but arrogance and pride. There is a difference between arrogance and jealousy. I you have one atom of arrogance inside your heart, you will be allowed to smell the scent of Jannah. What is arrogance: - rejecting the truth out of stubbornness - looking down on others - You reject the truth coming from a person who you think is inferior to you If you know your faults, then change it. Jealousy and hatred are wrong and you need to fight jihaad against it. Say good words and be friendly. There are different kinds of jealousy and envy. The bad jealousy is called "hasad" in Arabic. This jealousy is wrong and bad. If you see someone having something great and you wished you also have it for yourself, then it is not a bad jealousy, but if you wished that this person loses that thing, then it is bad jealousy. You might meet a brother whom Allah subhanahu wa ta'ala gave success in business. If you think in your mind 'May Allah give me the same, then you are fine. However, if you think "I am better than him. I deserve this success more than him. May he lose his success", then it is hasad which is bad envy/jealousy.
  5. I Need To Get Something Off My Chest About Muslim.

    Maybe, you should choose and then pray Istikhara. If the path to this man is blocked then it is a sign that it won't work out, but if he is the right one then Allah will facilitate for you the path to this man. Do your own istikhara.
  6. I Need To Get Something Off My Chest About Muslim.

    Assalamu alaykum Just because of a bad dream, he does not marry you? This is not a good reason. Bad dreams are from Shaytaan and not a result of Istikhara. The belief that there must be a dream after istikhara is also a misconception. In order to do istikhara, the brother first needs to choose and then do Istikhara. During the istikhara he then asks Allah to facilitate his path to goodness. If he prays Istikhara and then something prevents him from marrying you, then it is the result of istikhara. He first needs to choose you and then pray Istikhara. The choice and the decision needs to be prior to the Istikhara. Right now, there don't seem to be any barrier between him and marrying you. Bad dreams are from Shaytaan. Yasir Qadhi: Assim Al Hakeem: http://www.youtube.com/watch?v=MsoJi_LqBDQ Muhammad Salah: There is not wrong decision. If nothing happens that interferes with his marriage to you, then he should go ahead. Your family and his family seem to get along pretty easy and that is a sign that everything is fine. Don't let superstition destroy your marriage and decisions and life.
  7. Why Are Muslim Countries So Behind?

    The disbelievers win Dunya, but the believers gain Jannah.
  8. Assalamu Alaykum wa Rahmatullahee wa Barakatu This lecture describes the pure submission to Allah subhanahu wa ta'ala and gives Ibraheem alayhissalam as an example of pure submission. Pure Submission by Mokhtar Maghraoui
  9. I Need To Get Something Off My Chest About Muslim.

    Assalamu Alaykum Allah subhanahu wa ta'ala will guide you if you have a sincere heart and you also need to fulfill all the means that Allah gives you. You inclinations will always prevail, even after the istikhara. Istikhara is similar to tawakkul. You have to do you part such as following the Sunnah with regards to marriage, avoiding major sins and try to refrain from minor sins, istishara before istikhara etc. Also clear your heart from any distraction and have full trust in Allah and in his hikmah. Whatever Allah gives you one or even all of the following five Intents/Objectives. 1. Justice/Al Adl 2. Rahmah/the combination of mercy, grace, compassion, benevolence, goodness, love, comfort, bliss, peace of mind and heart 3. Benefit/Well-Being 4. Purpose 5. Wisdom/Hikmah These are by the way also the five principles of Shariah. 1. Allah subhanahu wa ta'ala may Intent justice for you or for the other people involved. 2. Allah subhanahu wa ta'ala is Ar Rahmaan which means that He is Owner of All-Mercy, All-Benevolence, Goodness, Love, Grace, Compassion, Comfort and He makes it a commitment for Himself to have and own Rahmah. Allah is Ar Raheem which means that he dispenses Rahmah to the Believers. He gives Benevolence, Comfort, Bliss, Compassion, Love, Mercy, Kindness, Grace to those who believe and he orders them to have Rahmah and to treat others with Rahmah. Allah gives you what bring you Comfort, Bliss, Benevolence, Love and most important Allah's Pleasure. 3. Allah knows you and everything about you. Maybe, there is something wrong with the purpose of a decision of yours and Allah guides you to a decision that has a purpose or leads to a good purpose. 4. Maybe, there is harm that you don't know, but Allah knows. He Intents that you don't get trapped in something harmful, but He Intents what is Beneficial for you. 5. There might be a hikmah/wisdom you don't understand, but Allah does. Maybe, Allah has something better in store for you. You might already be settled with your inclinations. It is normal for the human being to be inclined to one decision, but Allah might give you something that you don't incline, but you will benefit from that in the long run. Bad dreams are from Shaytaan. Allah does not send you bad dreams, but only good dreams. Shaytaan is upset that you turned to Allah to guide you. Therefore, he wants to retaliate out of jealousy and envy. Shaytaan believes that he lost you and he tries to whisper doubts in to you. That is why we recite Surah Naas. Qul a'udhu bi Rabbinnaas Maalikinnaas Ilaahinnaas Min sharri waswasil khannaas Al Latheeyu waswisu fee sudoo rinnaas Minal jinnati wannaas We say that Allah has the Lordship over all mankind and therefore he is the sovereign of the descendants of Adam. Therefore, he requires Uluhiyyah/Ubudiyyah from us. He requires that we make our intents, objectives subservient to His Intents and Objectives, because his is the One and Unique we serve and ask for help. Allah is our Rabb and we ask him to protect us from the evil of the Whisperer, Shaytaan and from the whispers of the Shaytaan that he whispers into our hearts. The whisperers can be from jinn or from mankind. The absence of Rahmah make your heart irritated and restless, but a dream that contains Rahmah is from Allah and makes your heart serene and tranquil. Please, ignore the shubahat that Shaytaan puts in your heart. Shubahat are doubts.
  10. How Prophet Muhammad Reprimanded Children

    Assalamu Alaykum The one who delivered the Risalah to us sallallahu alayhi wassallam never ever spanked a child or any other person. This is a fact. He never ever even got angry or upset when something "bad" was done to him personally. He only got angry when the Deen of Allah was violated.
  11. Assalamu Alaykum wa Rahmatullahee wa Barakatu The difference between Islam and most of the other religions except Judaism is the belief in Tawheed Ubudiyyah, because most other religions, even polytheistic religions believe in Tawheed Rububiyyah. Even the Quraysh such as Abu Taalib, Abu Jahl, or Abu Lahab, believed in Tawheed Rububiyyah. They believed that Allah is the Creator, they believed that Allah is the Sustainer and Cherisher, and they believed that Allah is their Protector and Guide. However, they did not worship him alone. They believed that their idols bring them closer to their Rabb. This is the reason why they fought the Muslims. They accepted Rububiyyah, but did not accept Ubudiyyah. They accepted that God is the Unique in Lordship, but they did not accept the fact that they worship him alone. Ubudiyyah/Uluhiyyah (worship, servitude, subservient etc) is our response to Allah's Rabb. We worship him Alone because there is no other Rabb, Lord. As the Rabb, God Almighty owns us and all the creation. As the Lord, God Almighty provides us with sustenance and He cherishes the worlds and everything in it. As the Rabb, he shows us His Rahmah. As the Rabb, he is Ar Rahmaan and Ar Raheem. Rahmah should not be translated to mercy alone, because it means mercy, compassion, comfort, bliss, glory, facilitation, bestowing ease, removing hardship, goodness, kindness, love and more. God is called Ar Rahmaan because he is the owner of Rahmah and he takes Rahmah for Himself and He makes Rahmah a universal law for Himself. God is Ar Raheem because he dispenses and gives Rahmah to his creatures and creation so much so that even interlectual constructs such as Law is characterized by Rahmah. Rububiyyah/Lordship are the actions of God Almighty for the creation and especially to us. God as the Rabb gave us all the favors. God Almighty willed that we have the right upon Allah that we receive all the favors, the blessings, the guidance, the sustenance which He continuously gives. All the sustenance, the blessings, the favors, the guidance, the goodness we get from Allah is already pre-ordained. That what he provides for us is already pre-ordained and all the sustenance is already divided among human beings and every person only get that what is already written. We are therefore not responsible for the sustenance or the favors, but Allah subhanahu wa ta'ala asks us to worship him which is Ubudiyyah. It is the opposite of justice and common sense that Allah the Rabb provides us with all what he gives us and we then give thanks to an idol which did not give us anything. What kind of justice is that. Allah does not need our worship, but we need it. Even that is Rahmah, because human beings would never do that. Ubudiyyah is our obligation towards Allah, because he Created us and because he bestowed us everything. Without him we would not have anything and the most precious thing that he gave us is Ar Ruh, the Soul of Life. God Almighty, the Rabb, gave us the Soul and our bodies as a trust. They all belong to him. His is the owner of His Own Creation and He Knows everything about His Creation. He gives us everything so that we don't have any excuse not to worship Allah alone. God Almighty created all the creation for the human being. He created the Earth, the Moon, the Outer Space and the Stars, the plants, the animals etc. specifically for the human beings. This is a gift to the human beings and God the Rabb made everything subservient to the human being, so that the human being only can concentrate on Worshipping Allah alone. God made the creation around us subservient to the human being and he made the human being subservient only to God Almighty Himself. Therefore, if we place material things and land over the sanctitiy of the human being. That is why in Jannah even the Angels will serve us. The jinn received the same sanctity, but they became corrupt, because they did not attain Ubudiyyah. They misused the sustenance and goodness of Allah to follow their own desire. In this they cannot even blame Shaytaan, because they did not have shayateen back then. They became the shayateen. Rububiyyah are about the actions of God, but Ubudiyyah is about our action. Our right upon Allah is Rububiyyah (if we deserve it) and Allah's Right upon us is Ubudiyyah. We should keep in mind that Ubudiyyah is not a payback for all what our Rabb gives us, because no worship can compensate the favors that Allah gives us. Allah just requires from us a little worship for whatever he gives us. It is a small deed compared to what Allah give us. Because Allah give us so much and we are just required something small, we should not complain about anything and we have to accept him as our position as His Abd, his slave, the Slave of Allah, Abdullah. We should not wonder why Allah subhanahu wa ta'ala created hellfire and is willing to punish human beings therein eternally. After all that what he give us and the little thing that he requires from us we know how much Rahmah and Goodness and how Generous Allah is too us. Therefore, turning away from Allah is such a tremendous crime. Allah does not even NEED to give us and he does not need us to worship him, but He can expect from us a little bit of worship, Imaan, and submission. I say a little bit, because whatever we give is not enough to compensate what he gives us. It is like a little girl giving a little worthless flower to her mother, but that makes her very happy. The girl can never payback the good her mother did, but the mother is still happy. When we give Allah only a morsel, he is already happy and pleased as long it is sincere and without show off/eye worship. ========= What is Ubudiyyah? Ubudiyyah should not be translated into worship, but it is more like a servitude only to Allah alone without any intermediaries, because Allah made every creation subservient to us, the human being, so that it is easy for us to make our wills subservient to Allah's Will. The purpose of our creation is Ubudiyyah. This is the only purpose of the creation of humans and jinns. Definition of Ubudiyyah: Ubudiyyah is for the human beings and jinns to make his intents subservient to the Intent of the Ubud, Allah Rabbil 'Alameen. Allah gave human beings a free will and the freedom to develop their own intents and objectives in this life. On the Day of Judgement and in the afterlife, there is no Ubudiyyah. Ubudiyyah is about our deeds and actions to and for Allah subhanahu wa ta'ala. Therefore, every single deed and actions we do consciously are part of Ubudiyyah. Paying Zakah and refraining from riba is Ubudiyyah which is making our intents subservient to the Intent of Allah (Uluhiyyah is related to the word Ilah). That maked paying Zakah ibaada. The Abd of Allah makes his intents and objectives subservient to the Intent and Objective of Al Ubud through ibaada which is Ubudiyyah. Everything that involved ibaada in the broader sense is part of Uluhiyyah/Ubudiyyah and we are responsible for that. Ubudiyyah is not possible however without Shariah, because we need to know the Intent of Allah, the Rabb. We could see Ubudiyyah as the covenant between Allah and the human being and the Shariah are the conditions of that covenant. Allah is the Creator and the human beings are his creation. We know that God is One and that He is Absolute. We also know that he does not beget nor is he begotten. Finally, we know that there is nothing in the creation comparable to Allah. Allah's Lordship/Rububiyyah is not part of the creation and outside space and time. However, we the human beings are limited to the three or four dimensions of this world and the creation. Our bodies and our nafs/desires and knowledge are only based on the four/three dimensional world where we live in. However, Allah subhanahu wa ta'ala is not bound by laws, space, and time and whatever limits the creation. Therefore, Allah can see and knows what is in the past, present, and future. All is the same for Allah. Allah is outside all the dimensions. This means that our intents are based and limited to three or four dimensions, space and time, but Allah's Intent is unlimited and outside dimensions because he is the creator and engineer of all the dimensions. Consequently, Allah gave us something to make Ubudiyyah easy and applicable in our limited four dimensions. This blessing that Allah gave us is Shariah. Shariah is what connects our intents with the Divine Intent. We cannot make ourselves free from the four dimensions, but Allah can give us something that helps us within the four dimensions. Allah reveals the Shariah/Guidelines for Ubudiyyah through his Revelations and his Revelations (Risalah) are delivered to a Prophet by the Angel of Revelation Jibreel/Gabriel and the Prophet is then sent as a Messenger to the people to deliver this Revelation/Risalah. Through the Life of the Prophet/Messenger we know what Allah Intents with the Revelation and what are the Guidelines for Ubudiyyah. Therefore, the sources of Shariah is the Revelation which is now Qur'an and the Sunnah of the one Rasul that delivered the Risalah/Message. The Prophet is the Walking Qur'an. The Qur'an expresses the Intents of the Lawgiver and the Sharia. God is the Lawgiver and we are subject to his Law.
  12. Assalamu Alaykum wa Rahmatullahee wa Barakatu Sharah is often criticized in the media, but people don't even know what Sharia is and what Rahmah is in the Shariah. That is why it is important to learn about Sharia, because Divine Shariah is Characterized by Rahmah. We need to learn that Rahmah and Justice belong together. Rahmah in the Sharee'ah by Mokhtar Maghraoui: Even the Sunnah is criticized in the media and some Muslims think that sternness and harshness is essential part of Shariah and Sunnah. However, the following lecture shows us that it is not the case. Rahmah in the Sunnah by Mokhtar Maghraoui: We need to learn about the Objectives of Sharia so that we understand how we can attain Ubudiyyah through Shariah. The Objectives of Shariah: http://www.halaltube.com/maqassid-ul-shariah-the-objectives-of-islamic-law
  13. What Does It Mean To Fear Allah?

    Assalamu Alaykum We need to balance fear and good expectations. If we have too much fear then it is an imbalance, because too much fear leads to despair. If we have too much great expectations and hope then this is an imbalance. This might lead to indifference and heedlessness. We say: We love to please Allah. We fear Allah's punishment. We expect Allah's Rahmah. There is also a difference between the terms khawf and khoshiya. Khawf is fearing the unknown. Khoshiya is fearing what you know.
  14. Are Either Polygamy Or Monogamy A Sunnah Themselves?

    Assalamu Alaykum Monogamy: Mustahhab: The general ruling is that it is recommended. In Shariah, it is important to check what are the probable consequence of an act. The customs of the land are also important to consider. Mubah: It is definitely permissable to have only one wife, as it is recommended in most cases. Makrooh: There may be situations where monogamy may be disliked over polygyny. I don't have an example right now. There might be two ladies that a brother likes and it is difficult to choose. He might take both in order to avoid fitnah. Wajib: It would be obligatory to just have one wife if you know that you are not able to be just to two wives to the same time. Haram: If the man is not able to be just to one wife then marriage itself is not permissable, because there are requirements that the husband needs to meet. There are cases when even one wife is too many. The rules vary according to the person who wants to get married. We should judge on individual basis, because it is impossible to have a blanket judgement, because situations are different. There are many men who want to marry more that one wives just to show off and because of peer pressure. This is wrong. It is wrong if a society looks down to a man who just has one wife. Once I met a brother in the masjid. He asked me who many wives I have. I said one. He then told me: "What is wrong with you. Why are you lagging behind"? This is wrong behavior. You cannot just turn a permissable act to a recommended act. Sometimes, people just follow culture and sub-culture to the core without checking the sources of Shariah. This behavior is wrong, but this does not mean that we change the general rule of Shariah with regard to Polygyny or Monogamy. Many men are not aware of what is involved in marrying more that one wife. Let me tell you a true story: A Tablighi brother visited my masjid with a group of Muslims. He is a brother from Zanzibar, Tansania, Africa. He is now about 73 years old. He described me his experience with four wives. He was able to treat them justly, but his wives were in constant war with each other. The only thing that he remembers for polygamy was headache. Now he teaches people to be satisfied with just one wife. Men are not aware of the consequence of having more than one wife, but those who have the knowledge are those who treat their wives equally and justly and with rahmah and with hikmah and with benefit etc. some points: A man is allowed to marry a woman only if he is able to fulfill the three basic requirements/rights of the Wife: a) He needs to provide her Shelter b) He needs to provide her clothing. c) He needs to provide her with Food. Some points with regard to multiple wives/I hope you don't mind some humour: 1. The husband must be able to provide shelter for each of his wives separately. I is not Sunnah to let two wives live in only one room. Each of the mothers of the believers lived in their own house. Imagine if Aisha and UmmSalamah lived in one room. 2. It is forbidden according to my understanding that two wives don't share their beds. A threesome is not allowed. 3. Each of the wives have the right to have their own kitchen with their own utensils. 4. The husband needs to be able to feed and provide Food for all of his Wives. 5. The husband must be able to clothe and provide clothing for all of his wives. 6. He might come home after hard work, but all of his wives demand to have a turn.
  15. Are Either Polygamy Or Monogamy A Sunnah Themselves?

    If you read what I wrote then you would know what I mean, but you just read one word and then you start judging. Of course, I meant at most.
  16. Do You Agree With This

    Some simple reasons why Hadeeth are essential: 1. You would not be able to understand Surah Anfal, because it is directly related to the battle of Badr 2. Surah Imran describes incidents from the battle of Uhud. That means without the Hadeeth you would not understand the hadeeth. 3. Without knowing the story of the Slander of Aisha you would not understand Surah Noor. 4. You also would not know how the order of Hijab came down. 5. The name of Muhammad is rarely mentioned in Qur'an. It would be very difficult to learn about the Seerah of the Prophet just by reading Qur'an. 6. Muhammad is the Walking Qur'an. Therefore, without Hadeeth and Seerah it would be impossible to learn from the Ultimate Example. The life of the Prophet is the Interpretation of Qur'an. 7. The books of hadeeth are more authentic than the books of Seerah.
  17. Do You Agree With This

    The Hadeeth are essential in the Islamic Faith. I don't know of any scholar among the Salaf-us-Saliheen that rejects hadeeth. They even developed a Science of Hadeeth and the scholars specialized in that are called Mahadditheen, the Scholars of Hadeeth. Imam Ahmad Al Hanbali and Imam Malik both were not just scholars of figh, but also scholars of Hadeeth. Imam Malik compiled a book of hadeeth which is called Al Muwatta. We know that Imam Shafe'i memorized Al Muwatta. However, the difference between Muwatta and Sahih Bukhari and Sahih Muslim is that the Sahihayn only contain Authentic Hadeeth. They were able to extract the authentic hadeeth from among the many available hadeeth and compiled them together in one book. The Muwatta also contains Hasan and Da'eef Hadeeth. Hasan is a hadeeth that is agreeable while da'eef is a hadeeth that is weak. Weak hadeeth are not the same as fabricated hadeeth. Every narration must have a chain of narrator. Every person among the chain of narrators are examined. If there is One known liar among chain of narrators then this hadeeth is considered fabricated. However, if there is a person among the chain of narrators that is unknown then the hadeeth is not considered fabricated, but weak/da'eef. Da'eef Hadeeth is a hadeeth that we don't know if this is from the Prophet or not, but there is still a 20 to 30 percent chance that it is from the Prophet. An Unknown person is not automatically considered a liar. A hadeeth is also da'eef/weak if there is a missing link among the narrators. There is a name of a narrator missing. The less narrators from the first narrator to Bukhari the stronger the hadeeth is. Now, if there are multiple separate chains of narrators that lead to the same narration or if there are several hadeeth and all of their chains are authentic (all of the people are known and they are know for having a strong memory and they are known for their truthfulness) then this hadeeth or the ahadeeth are considered Mutawatir. A regular sahih hadeeth still has a slight weakness if there is only one chain of narration, but is there are many chains of narration that leads to the narration then there is not weakness at all and the hadeeth becomes Certain Knowledge. A Sahih is strong and authentic, but a mutawatir is the strongest possible hadeeth. Most of the major hadeeth are mutawatir, not just sahih. If someone does not accept a mutawatir hadeeth, then he or she rejected something that is certain knowledge. For example: The story of Ifk was narrated by Aisha herself. She told us about this story. She told this story to a group of Sahaba, especially those who were among her kin which are the Sahaba of the Prophet. The Sahaba of the Prophet narrated this story to those who never met the Prophet personally, the Tabi'een. There is not just one Tabi'ee that listened to that story, but several of them. The Tabi'een were students of the Sahaba who narrated this story of Ifk (the Slander of Aisha). The Tabi'een visited the Sahaba Schools in order to learn from them. They came from different regions of the expanded Muslim World, even Northern Africa and Iraq and Al Shaam. They're goal was to learn from the sahaba and in this case from Aisha. They came from far away to learn from Aisha and she related this incident to them. The Tabi'een came from far away and their intent was not to remain in Madeena or Makkah, but to learn and after they got their "degree" they would go back to their lands and homes. In order not to forget such teachings and narrations, they had to make notes. The wrote down everything the Sahaba, in this case Aisha, said just like any student. Because by the time the arrive home, they might forget most of the information. On the otherside, those writings showed that they truly got it from the Sahaba. Islam is not about hearsay. Hearsay does not count in Islam as evidence, but there is written proof that such information was from the Sahaba, in this case Aisha. The Tabi'een taught that knowledge to the next generations. Those who did not meet the Sahaba. They were able to read and study the writings of the Tabi'een. These students are now called the Tabi-Tabi'een. From this time on the Islamic Ummah became an Ummah of Reading and Writing. It was not an illiterate Ummah anymore. The Tabi-Tabi'een taught the knowledge/narrations to their students and these students taught that to the next generation of Muslims until it reached Imam Bukhari and Imam Muslim. If there is a hadeeth that is mentioned in both Sahih Bukhari and Sahih Muslim, then it is a Mutafaq Alay Hadeeth which is stronger than a regular Sahih hadeeth that is only mentioned in one Book of Hadeeth. The main narrators of the hadeeth are Abu Hurayrah, Aisha, Abdullah ibn Umar ibn Al Khattaab, Abdullah ibn Abbaas, Abdullah ibn Amr Al Aas, and of course Ali ibn AbiTaalib. There are so many narrator among the Sahaba. When you read Bukhari you see that there are many hadeeth that are repeated. This shows that they are from different chains of narrations, but they lead to the same truth. The Sunnah of the Prophet and the Hadeeth are a Rahmah from Allah subhanahu wa ta'ala. Allah created us for the purpose of Ubudiyyah. Allah is Al Ubud and we are his Abd. The goal or objectives of Ubudiyyah is that we the Abd make his intents subservient to the Intent of the Ubud, the Creator through acts of Ibaada. However, we don't directly know what is the Intent of the Ubud. That is why we have to follow Shariah. Shariah is the means for us to understand what the Intent of the Creator, the Lawgiver is. Allah is the Creator and the Lawgiver and we are his creation and subject to his Law. If you read a verse or surah in Qur'an, do you understand fully the Intent of Allah just by reading it? There is a reason why He sent the Risalah (Qur'an) through the Rasul, Muhammad Sallallahu Alayhi Wassallam. If the Revelation of Qur'an were sufficient, the Prophet would remain in the Cave Hira for the rest of his life and whenever a Ayah or Surah came down he would get out of the cave and go to the people and recite those words. After that he would go back to the cave. The Prophet is the walking Qur'an, therefore we understand the Intents of our Creator only through the saying, behaviour, and approvals of the Prophet. Allah sent the Messenger as an example. Do you think that Allah would allow the Example to get lost?
  18. Are Either Polygamy Or Monogamy A Sunnah Themselves?

    Assalamu Alaykum Wa Rahmatullah Sunnah is whatever the Prophet practiced, allowed, and approved. The prophet did not disapprove polygyny and the Prophet and the Sahaba and the Tabi'een practiced it. You have the evidences that polygyny is permissable. I think you confuse Sunnah with Mustahhab which is a recommended act. I don't think that you would classify polygyny as bid'ah, because the opposite of Sunnah is bid'ah/innovation in religion. Marriage falls under worldly matter and does not fall under the matters of ibaada. If you don't find a prohibition in the Sunnah then it is halal. In order to regard something haram, you need to find the proof in the Sunnah. In matters of ibaada, if you don't find any proof in the Sunnah then it is automatically forbidden/bid'ah. There are some things that are specifically for the Prophet sallallahu alayhi wassallam, but any Muslim/Believer is permitted to marry up to four wives. To say that this is not Sunnah is wrong and dangerous, because if the permission is given through Qur'an then you have to believe in it and you have to assume that this is Sunnah. Mubah means that it is permissable. You don't get any reward nor do you get any punishment. In Sharee'ah we have five categories of rulings: 1. Obligatory/Wajib/Fardh 2. Recommended/Encouraged/Mustahhab 3. Permissable/Neutral/Mubah 4. Disliked/Makrooh 5. Forbidden/Haram Number 1 to 4 fall under Halal. I have not yet found any statement of the prophet that shows that he dislikes multiple marriage, not do I find statements that he recommends or ecourages it. Therefore, this matter is permissable by default. However, the hukum can change based on the circumstance. Mubah: The general ruling of polygamy is that it is permissable/mubah. Haram: There can be situations where polygamy is haram. For example polygandry or polygyny with more that four wives. It is also haram to marry two women who are sisters to each other. These are examples of haram polygamy. It is also haram if the husband can't be fair to all of his wives. It would also be haram if in the marriage contract the wife stipulated the agreement that he does not marry more women then it becomes obligatory for the husband to remain with her only. Otherwise, it would be a breech of contract which is a form of treachery. Treachery is forbidden in Islam. Makrooh: There can be situations where polygamy is makrooh/disliked. I don't remember a specific example right now. Maybe, if there are not enough women in the community and some brothers would not be able to find a good wife. Recommended: There may be situations where polygamy is preferred over monogamy. There may be to many women who would not find a husband otherwise etc. Or if the wife is barren and the husband wants to have progeny. There might be a widow or divorcee who would not be taken by any other man. Obligatory: There may be even situations where polygamy is obligatory. If the man fears that without a second wife he would commit adultery or there are women in warzones who lost homes and husbands. If there is a fear that they would be forced to do prostitution in order to earn living, then it can be mandatory. Every individual circumstance is different and needs to be judged individually. True believers with wara are able to turn a Mubah act into a rewarding deed. You might marry four wives and if you are able to be just to them, you will get great reward for that justice. You also will get high rewards if you get lots of progeny through this who would make du'aa for you when you are dead. Sexual intercourse would be part of worship, because you would get a reward for every sexual intercourse, because legal sex will get rewarded, because illegal sexual intercourse would lead to punishment. If illegal sex is punished and a sin, then this means that sex between married couples is therefore a good deeds and there is a reward. Here the reward is multiplied by four. It is also easier for the wives, because they have more vacation from her housewife work.
  19. Sharia Law

    Check out the Objectives of Sharia by Mokhtar Maghraoui: http://www.halaltube.com/maqassid-ul-shariah-the-objectives-of-islamic-law The Rahma in Sharia: http://www.halaltube.com/mokhtar-maghraoui-rahmah-in-the-shariah AL-MAQASID AL-SHARI’AH THE OBJECTIVES OF IslamIC LAW DEFINITION OF MAQASID AL SHARI ’AH The word “Maqsid” (plural: Maqasid ) reflects a meaning of purpose, objective, principle, intent, goal. Maqasid comprise the wisdom and knowledge behind rulings, the objectives of particular actions. As for the term “ Shari’ah ”, some scholars define the word as following strictly the injunctions of Allah or the way of Islam ( din ). Hence, Maqasid al-Shari’ah represents “the objectives and the rationale of the Shari’ah. It encompasses all disciplines, laws, regulations, policies, instructions, obligations, principles, beliefs, devotion and actions designed to protect the interest of human beings in all segments and aspects of life. Various scholars have tried to elucidate the purposes and the objectives of Shari’ah upon which it is established. Among these the exceptional individuals are the Malikite Abu Ishaqal-Shatibi, the Shafite al-‘Izz ibn ‘Abd al-Salam, and the Hanbalite Ibn Qayyim al Jawziyyah. According to Ibn Qayyim al-Jawziyyah, Shari‘ah aims at safeguarding people’s interest in this world and the Hereafter. Referring to the maqasid al-Shari‘ah , al-Ghazali said: “The objective of the Shari‘ah is to promote the welfare of human beings, which lies in safeguarding their faith, their life, their intellect, their posterity, and their wealth. Whatever ensures the safeguard of these five fundamentals serves public interest and is desirable”. Al-Shatibi approves al-Ghazali’s list and sequence,hereby indicating that they are the most preferable in terms of their harmony with essence of Shari’ah . Finally, Ibn Ashur provides a broader definition stating that: Both its general rules and specific proofs indicate that the all-purpose principle(maqsad ‘amm) of Islamic legislation is to preserve the social order of the community and insure its healthy progress.
  20. Are Either Polygamy Or Monogamy A Sunnah Themselves?

    According to Qur'an, it is permissible to marry at least four wives. It is your choice how many you want. Both are from the Sunnah of the Prophet.
  21. Doubt About Istikhara

    The main goal is to enter Paradise and Paradise is the Mercy of Allah. If you are pleased by doing what pleases Allah then you find his mercy insha'Allah. Your goal should be his Mercy and Forgiveness and a Peaceful, Blissful life in the afterlife. You have the choice between Jannah and Jahannam. There is no second choice and in this case you don't need istikhara. If your heart feels restless then you should realize that you have not yet tasted the sweetness of Iman. A peaceful, tranquil heart is the result of reaching the level of tasting the sweetness of Iman. There is a difference between having Iman and tasting Iman. Having Iman is in your interllect in your mind, but tasting Iman is in the heart. Go to halaltube and search for the speaker Mokhtar Maghraoui. Try to listen to all his lectures, especially those that talk about Tazkiyah, Peace of Heart, and similar. Also check the Wednesday lectures by Yasir Birjas about preparing your heart for Salah and other worship:
  22. Allah our Lord is All=Knowing and All-Powerful. It is his Will that Jinn and Humans have the Freewill to choose between obedience and disobedience. He gave us the freedom, but in his Knowledge he knows already what we will do. However, God does not coerse us to do an act of evil or good. This is our choice. God may facilitate the path of Paradise or the path of Hellfire for us, but everyone has the ability to choose the correct path. For some it is easier do to good deeds, but for others they need to struggle a lot to do them. Some good behavior is inspired by God and part of creation while other good behaviour is acquired. If you did not receive something that improves your good behavior then you have to strive to acquire it. It is also possible for a person who was blessed with the facilitation of good behavior to untrain this and become an evildoer. God knows, but he does not force. Some things can't be changed. Everything related to worship the human beings have freewill, but matters that is not related to worship are preordained. The money you earn is already pre-ordained. It is impossible to get more legally that what is pre-ordained already. It is possible to get more sustenance by breaking the covenant such as stealing and fraud. In this case, Allah wills that you don't do that, but you disobay that command. In this case, it is your decision that leads you to destruction. However, the wealth that is pre-ordained for you cannot and will not change. Every coin you own is already pre-ordained. It is not you who earned it by your will, but it is by Allah's All-Encompassing Will that you receive it. How you acquire it and how you spend it is part of Worship and you are responsible for these actions. Cause and Effect is only true with Actions of Worship. Worship can be anything that you do with freewill such as business, worship, politics, and other. However, there is a guarantee that you will receive all the pre-ordained before you die. Whatever you don't get is already pre-ordained to miss you and whatever you receive is already pre-ordained to come to you. Even if you don't want it, you'll get it. God Almighty is One and Unique in His Lordship and does not share Lordship with his creation. God Almighty is One and Unique in Worship which means he is the one to be worshipped alone. The Worshipper does not just worship him alone by refusing to worship idols, but this also means that we He is the only Lawgiver and we are the subject to His Law only. The covenant is that we Worship no one except God Almighty and the conditions of the Law is Sharee'ah. Sharee'ah means that the intent of the subject of the Law matches the Intent of the Lawgiver who is Allah the Ubud/Worshipped. If the intents/objectives do not match then there is separation which means that the worshipper becomes rebellious. This is the choice of the creature not the Creator. However, it is part of God Eternal Will that human beings have Freewill. Only in worship there is divine connection between the Lawgiver and the subject of the Law. If you know the difference between Oneness of God in His Lordship (Tawheed Rububiyyah) and Oneness of God as the Worshipped (Tawheed Ubudiyyah/Uluhiyyah) then you will be able to understand Decree, Predestination and Freewill. Your job is to Read!
  23. Heaven And/or Janah

    There is a difference between heaven and paradise. God Almighty created seven heavens. We are living in the first heaven. The first heaven is called Sama'ad Dunya, the Worldly Heaven. This heaven however is not the sky above us, but that space that we call outer space. The entire space that is filled with stars, planets, quasars, and galaxies is within the First Heaven. We are talking about millions of light years. The earth is a planet within the First Heaven. Above the first heaven there is a second heaven. We don't know how it looks like, but I don't believe that this Heaven is dark, because it is crowded with Angels. This Heaven is a living place of the angels of this heaven. Therefore, I assume that the Heaven is constructed in such a manner that is fits to the lifestyle and nature of angels. Angels are made of light/ray. Above or after the second heaven, there is a third heaven filled with angels. After the third heaven there are four more heavens: Fourth Heaven, Fifth Heaven, Sixth Heaven, Seventh Heaven. The Seventh Heaven will be the Heaven where the Accountability of the Day of Judgement will take place. The Seventh Heaven is directly connected to Paradise and Hellfire. From the place of the Day of Judgement to Paradise, there is a Bridge which are sometimes called Edenbridge or traverse. This is the straight path. This bridge leads from the place of the Day of Judgement to the Gates of Paradise crossing over hellfire. If you fall from that bridge, you fall into hell. You might call Paradise/Eden/Jannah the Eighth Heaven, because the Paradise is above the Seven Heavens. Some scholars say that Paradise begins within the Seventh Heaven. Paradise has many level, but you can divide Paradise into two level. The Lower Levels and the Upper Levels. There are some differences in these levels. The people of Paradise who live in the Lower Levels only meet and see Allah once a week. The People of the Upper Levels are allowed to see and meet Allah twice a day. The lowest possible level in Paradise is still better than this earth and everything in it. The person who receives the lowest possible level in Paradise will have property/land in the size of 10 times the earth and everything in it. He will have two wives and Allah will tell him that what ever he wishes and whatever pleases his heart and he asks for it, God Almighty will give it. The higher level can be measured in light years. Some will have land in the size of the planet Jupiter, others will receive property in the size of the sun, while others again will receive land in the size of a galaxy. The Upper Levels are Firdous. Paradise is sometimes referred to as the New Earth. The way Adam and Eve were permitted to live in Paradise before the sin, is the way we will live there if we get there. There are millions of levels in Jannah. The higher the better and more beautiful. This New Earth has a kind of city center were the people of Paradise can meet each other. We are not angels and we are not expected to live like angels. We live and enjoy spiritual, physical and psychological pleasure. Allah created us with a physical body. That is why he will grant us physical pleasure. This "New Earth" has also a sky. This sky is the Kursy of Allah. Kursy in human language is referred to a footstool where the king rests his feet on while sitting on a Throne. This Kursy is not are real footstool, but something totally different. Such a footstool shows us the majesty of God Almighty. The Kursy is literal, but beyond our imagination. The Kursy is a creation. The Throne of God is above or over the Kursy. The size of the Seven Heavens compared to the Kursy is like a ring in the desert. Imagine you throw a ring in the desert. The ring would be the size of the Seven Heavens and the desert would be the size of the Kursy of Allah. The size of the Throne in comparison to the Kursee is like the ring in the desert. The width of Paradise is like the size of the entire Seven Heavens. You know how large the first heaven is with all the galaxies and black holes in it. The size of the Second Heaven in comparison to the first is like a ring in the desert. The size of the first and second heaven compared to the third is like a ring in the desert and so forth until the seventh heaven. The size of one of the gates of Paradise is 70 years walking distance if you walk from the right side to the left side of the gate. Altogether, there are eight gates of Paradise and seven gates of Hell.
  24. Doubt About Istikhara

    Remember that Istishara comes before Istikhara. There is a rule of tawakkul that need to be followed. Tawakkul = putting trust in Allah. You fulfill all your means to reach a goal, then you raise your hands and ask Allah for guidance. Istishara is consulting your fellow human beings. Allah knows what is good for you and surely, Allah knows what you will have. 1. Allah knows exactly what your wants and needs are. He already knows it before you were even created. 2. Allah ordered the Pen to write down everything that will happen to you. Therefore, if you don't get something, then it was meant to miss you. If you get something then it was already written for you that you will get it. Everything happens by the will of Allah who is Al Rabb. 3. Allah in this all-encompassing Will (Tawheed Rububiya/Oneness in Lordship) decreed for you certain thing and he decreed what will not be for you and the Wisdom of Allah is free from any imperfection. His Will is not bound by time nor by space etc. Whatever, Allah has decreed for you, you will get. Therefore, you should trust in Allah that he will guide you to a direction that is best for you, even if this may be against your own desires. Allah will give what you want according to his Will and according to your level of obedience (Tawheed Ubudiya). 4. Allah subhanahu wa ta'ala is Al Khaliq, the Creator of everything and whatever He created is Khayr = Good. There is no creation that exists that is pure evil. There is a rule that you need to believe in: If something exists then it can't be pure evil. It's mere existence shows us that even if there is some evil in it, the good prevails. Scholars therefore tell that Dunya cannot be pure evil, because if it were pure evil, it would not exist. Another rule tell us that if the benefit and the evil is equal that this thing cannot exist. Allah would not allow this world to exist if it were equally good and evil. However, the existence shows us that the good in this world is more than the evil. The same thing works with Shaytaan. The mere existence of Shaytaan is a proof that his existence is Khayr = Good. However, thoughout the life of Iblis, Iblis decided through is freewill to disobay the Creator. This makes Shaytaan relatively evil in relation to receiving the Mercy of Allah. By his actions, he Iblis distanced himself from the obedience to Allah and the Khayr. Ths purpose of Iblis creation was for Ubudiyyah. Iblis the Abd was created to worship the Allah Al Ubud (the Worshipped One).Ubudiyyah/Worship does not function without a Shariah. Allaah the Worshipped One is The Lawgiver and Iblis the Abd is the subject of the Law. This agreement/covenant between The Worshipped and the worshipper/slave of Allah is Shariah. The intent of the Slave of Allah needs to match the Intent of the Lawgiver. This excourse means that Allah created you and your deeds. Nothing that is in this world is in absence of God's All-Encompassing Will. Therefore, Allah will give you what has already been ordained for you and you will surely get it. If you ask for something that Allah did not ordain for you, you won't get it and it will miss you. In order to understand the Constants of Predestination (Al Qadar Wal Qadhaa) please listen to the following lecture: http://www.halaltube.com/al-qada-wal-qadr-divine-decree If you don't understand everything right away, listen to it several times. If you understand the concepts of Al Qada Wal Qadar, you will view Istikhara in a very different light. Also check the lecture by Mokhtar Maghraoui with regards to the Objectives of Sharee'ah, especially the first part where he explains the relationship between The Purpose of our Creation and Sharee'ah: http://www.halaltube.com/maqassid-ul-shariah-the-objectives-of-islamic-law
  25. Marriage! My Father Is Against My Marriage.

    In this case it is not backbiting. Backbiting is exposing the truth of someone which was supposed to be contained. If you go to your friends and chit-chat about your father's past and disclose hidden bad things from the past, then it is backbiting. If you tell the truth it would be backbiting. If you tell a lie then it would be slander (nameemah). If this involves character assassination then it is ifk. However, if you go to your Imam and tell about this situation, it is not backbiting. It is your right. It would be backbiting for the Imam if he disclosed this secret information to other people in the community. Remember, people approached Rasulullah sallallahu aleihi wassallam very often and reported that so and so did this and they needed advice. They were not accused of backbiting.