Archive for December, 2007

بسم الله الرحمن الرحيم

الحمد الله و الصلاة و السلام على رسول الله

10 Fundamentals of an Islamic Engagement

Speech delivered by Shaykh Waleed Basyouni

The following notes are a summary of the key points articulated by Shaykh Waleed. Note that much of the speech dealt with issues of fiqh and I don’t intend to reproduce those verdicts in these notes. The reasons for doing so are many, but suffice it to say that I neither have the knowledge nor wherewithal to respond to any concerns that people have within the opinions. If anyone finds any mistakes in the notes, please contact me and I’ll make sure to correct it as soon as possible. Jazak Allah Khayr.

The Shaykh began by reminding us of the following ayah:

وَمِنۡ ءَايَـٰتِهِۦۤ أَنۡ خَلَقَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٲجً۬ا لِّتَسۡكُنُوٓاْ إِلَيۡهَا وَجَعَلَ بَيۡنَڪُم مَّوَدَّةً۬ وَرَحۡمَةً‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬ يَتَفَكَّرُونَ

“And of His signs is this: He created for you helpmeets from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo! herein indeed are portents for folk who reflect.” (Surah Room: Ayah 21)

لِّتَسۡكُنُوٓاْ : comes from the root سكن which is being used metaphorically in this ayah, your spouse is like your house in that you feel at home around them and you find rest in them.

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

“And of those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us the leaders of the Muttaqun (pious)” (Surah Furqan: 74)

قرة العين -it is like the tears that come out of your eyes in a moment of satisfaction

That is why a righteous spouse is so important.

The Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) said that this life is all just enjoyment (متاع), and the best of the enjoyment is a righteous spouse.

Why? Because it will assist you in living life. During the last sermon at Arafah, the Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) said “Fear Allah with regards to your women”

Allah Azza Wa Jal Says:

وَإِذَا الْمَوْؤُودَةُ سُئِلَتْ

“When the female (infant) buried alive is questioned:”

بِأَيِّ ذَنبٍ قُتِلَتْ

“For what sin was she killed?”

The mufassireen say that Allah is showing the Arrogant Arabs at that time that the same infant that they didn’t speak to directly would be spoken to on the Day of Judgment.

Ibn Masood (radiyAllahuanh) said “if I had one day in this life, I would get married”

Marriage therefore is not just some custom, but it is an act of Ibadah (worship)!

The reasons for marriage are many. Ibn Al-Qayyum al-Jowziyyah said that love is the force behind everything that you do in this dunya.

Who cant you marry?


وَلاَ تَنكِحُواْ مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاء إِلاَّ مَا قَدْ سَلَفَ إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاء سَبِيلاً

{22}And marry not woman whom your fathers married, except what has already passed; this surely is indecent and hateful, and it is an evil way.

حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالاَتُكُمْ وَبَنَاتُ الأَخِ وَبَنَاتُ الأُخْتِ وَأُمَّهَاتُكُمُ اللاَّتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَآئِكُمْ وَرَبَائِبُكُمُ اللاَّتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ اللاَّتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُواْ دَخَلْتُم بِهِنَّ فَلاَ جُنَاحَ عَلَيْكُمْ وَحَلاَئِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلاَبِكُمْ وَأَن تَجْمَعُواْ بَيْنَ الأُخْتَيْنِ إَلاَّ مَا قَدْ سَلَفَ إِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا

{23}Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers’ daughters and sisters’ daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have gone in, but if you have not gone in to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful.

وَالْمُحْصَنَاتُ مِنَ النِّسَاء إِلاَّ مَا مَلَكَتْ أَيْمَانُكُمْ كِتَابَ اللّهِ عَلَيْكُمْ وَأُحِلَّ لَكُم مَّا وَرَاء ذَلِكُمْ أَن تَبْتَغُواْ بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ إِنَّ اللّهَ كَانَ عَلِيمًا حَكِيمًا

{24}And all married women except those whom your right hands possess (this is) Allah’s ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise.

(Suratun- Nisaa: 22-24)

The shaykh then proceeded to delve into a number of fiqh issues and explained many of the opinions from the various mathaahib pertaining to marrying ahlul kitaab, rules during the iddah period, and other rules/regulations concerning marriage.

Fatima bint Qays narrates:

I came to the Messenger of God (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) after having finished my post-divorce waiting period, and mentioned to him that Mu’awiyah ibn Abi Sufyan and Abu Jahm al-Khatbani had proposed to me. At this the Messenger of God (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) replied “As for Mu’awiyah then he’s broke, and has no money, and as for Abu Jahm then he never takes his stick off his shoulder (in another narration: He’s a woman-beater). Go and marry Usamah ibn Zayd.” I disliked that, so he said again “Marry Usamah.” I then did as he said and found great good in him, and became possessive and jealous of him. [Muslim]

One general advice that the shaykh did mention is his general apprehension towards exchanging photographs for the purpose of marriage. He said that there can be many problems that come out of these types of exchanges and that many times the people who the photographs are being sent to are not trustworthy.

The two important things that we must do when we are serious about marriage is:

  1. ask for council with your family
  2. make salaatul istikhaara

Don’t begin by asking about religion, make sure her looks please you, then check out her deen.  If the deen is not there, then it is rejected, but its not appropriate to start with deen and then reject someone with good deen.

The shaykh ended by saying that we could pray istikhaara more than once and that this salaah is absolutely critical for anyone serious about getting married.


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By Ibrahim Abdil-Mu’id Ramey

MAS Freedom Civil and Human Rights Director

WASHINGTON, D.C. (MASNET) Dec. 27, 2007 – I am struggling to find words to express my grief and outrage after hearing the news of the murder of former Prime Minister Benazir Bhutto earlier today in Pakistan.

Regardless of one’s political sentiments, or support for any of the factions struggling for political supremacy in that nation, the killing of Mrs. Bhutto is a tragic blow to democratic rule in Pakistan.

And, make no mistake about it, while the identities of the culprits are not known at this time, one thing is a virtual certainty: they are Muslims.

Sadly, the phenomenon of Muslims killing other Muslims is not shocking news for a world drenched in sensational, mass violence; and the people of Pakistan are certainly no strangers to political intrigue or fratricide. But with Pakistan – the world’s second most populous majority-Muslim nation – at the crossroads of political change, and with the promise of that change being electoral, and nonviolent – the consequences of this killing are both profound and immense.

Benazir Bhutto, to be sure, had both staunch supporters and vehement enemies, among them being Muslims who categorically rejected the idea of a woman possibly, once again, becoming the leader of their nation.

There were also numerous Pakistanis, of all ideological persuasions, who viewed Bhutto’s previous terms of leadership with deep disfavor.

But the idea of political assassination as a legitimate expression of dissent is un- categorically haram.

For those of us who claim al-Islam as our way of life and call ourselves Muslim, murder is unlawful, and an abomination in the eyes of our Creator.

Now is not the time to deconstruct and interrogate the legacy of Benazir Bhutto’s past terms as a Prime Minister of Pakistan. Nor should we speculate on who is responsible for her murder, or for the deaths of scores of her supporters in the suicide bombing and shooting that claimed her life.

We must recognize that the violent authoritarian and repressive government of Pakistan has created a climate of hostility and hatred that made the murder of Mrs. Bhutto not only likely, but perhaps inevitable.

The unconditional U.S. political support for the Musharraf dictatorship, coupled with massive American economic and military support, added fuel to the fire of extremism that ultimately claimed her life.

And now, as we offer our condolences to the family of Benazir Bhutto and the people of Pakistan, we must pray for an end to the cancer of violence that has affected our Ummah, as we diligently work for the restoration of peace and democratic values that are vital to our collective survival.

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بسم الله الرحمن الرحيم

الحمد الله و الصلاة و السلام على رسول الله

The Prophet as a perfect model for all husbands

Speech delivered by Shaykh Yasir Birjas

The following notes are a summary of the key points articulated by Shaykh Yasir throughout the course of the speech. If anyone finds any mistakes within it, please contact me and I’ll make sure to correct it as soon as possible. Also note that the ahadith mentioned are listed in meaning and not direct translation. If anyone needs the narration/authenticity, let me know and I’ll try to look it up. Jazak Allah Khayr in advanced and I pray that you benefit from these notes.

The Shaykh began by reminding us of the statement of the Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) during the farewell sermon when He (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) said:

“Fear Allah with regards to your women…”

“…you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah”

The issue is that many of us don’t know how to deal with our spouses:

وَمِنۡ ءَايَـٰتِهِۦۤ أَنۡ خَلَقَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٲجً۬ا لِّتَسۡكُنُوٓاْ إِلَيۡهَا وَجَعَلَ بَيۡنَڪُم مَّوَدَّةً۬ وَرَحۡمَةً‌ۚ إِنَّ فِى ذَٲلِكَ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬ يَتَفَكَّرُونَ

“And of His signs is this: He created for you mates from yourselves that ye might find rest in them, and He ordained between you love and mercy. Lo! herein indeed are portents for folk who reflect.” (Surah Room: Ayah 21)

The Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) said that Khadijah (radiyAllahuanhaa) has a house in paradise. The two characteristics of this home are:

1) There is no noise in it

2) She will never feel fatigued

SubhanAllah, it is amazing that these are two characteristics that many wives complain about in our times. Many of our homes are very noisy and women are often times left to tend for the house. In the process of tending to the house, fatigue sets in. As men we should be cognizant of these feelings and work to help reduce the frustration as much as possible.

The shaykh then continued to mention the qualities of a good husband and what to look for in a prospective spouse. The hadith of the Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) states:

“if someone comes to you and you are pleased with their deen and akhlaaq, then marry him or else there will be fitnah and fasaad in the Earth.”

-related by Tirmidhi

The Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) was the best to his family as well:

“the best of you is the one who is the best to their family, and I am the best to my family”

-hadeeth [Ibn Majah and Al-Hakim]

We have to keep in mind that there is no such thing as a perfect husband. That is why the Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) told us that every son of Adam would commit sins, but the best of them are those who repent.

The Qualities of a good husband:

1) Handy- work around the house

a. The Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) sowed his own clothing, fixed his own shoes, worked around the house, and milked his goats.

b. The Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) was always in the service of his family

c. Looking at this example, we have absolutely no excuse to be negligent to our family and should make a point of assisting them in any way possible.

2) Provision Oriented

3) Humble

a. No place for arrogance in marriage.

b. Every man is looking for submissiveness today and think that they have to be mean and overbearing to get it.

c. This is definitely not the example of the Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) as he used to give time to Aisha (radiyAllahuanhaa) to spend with her friends.

4) Adaptable

a. The Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) took advice from Umm Salamah (radiyAllahuanhaa) during the treaty of hudaybiyyah.

b. Husbands have to be willing to adapt to the characteristics of their wives and have to learn to listen to them.

5) Sensitive

a. Men have a tendency to be insensitive towards their wives and think that this is a characteristic of being a real man.

b. The Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) would use miswak before he entered his home so that he would be more pleasing to his wives.

c. The Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) also kissed his wives while fasting, unlike many men today who try to avoid their wives altogether during Ramadan and other days of fasting.

6) Faithfulness/Loyalty

a. Just look at the Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) and his relationship with Khadija (radiyAllahuanhaa), they were both loyal and faithful to each other in times of difficulty. That is why the Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) always remembered her as being the first of those who accepted Islam and he would remember her years after her death.

7) Good Listener

a. This is the most important quality a man can have

b. For woman, socializing is key to a good relationship.

c. The Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) understood this well. One example is the story of Aisha (radiyAllahuanhaa) when she mentioned the story of Abu Zara’ and Umm Zara’ which was a long story. The Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) did not complain or feel annoyed.

d. Another time the Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) was in I’tikaaf and Safiyya (radiyAllahuanhaa) came to the masjid and visited him. They talked for a while and he escorted her back to the house.

The shaykh then implored the brothers and sisters to utilize the institution of shura (mutual consultation) in their marriages. Allah azza wa jal commands the husband and wife to take shura in regards to breastfeeding their child. The ulama have said that if Allah commanded shura in an issue like this, then it definitely needs to be used in more important issues that come up in the family.

The Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) always used shura and that is why the Prophet Muhammad (ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) was described in Suratul Qalam as having exalted character.

And Allah Knows Best.

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Texas Dawah Convention

I just got back home from TDC and intend to blog over the next few days about the convention.  Insha’Allah I will try to include lecture notes from various lectures as well as thoughts about the overall convention.

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you may find this useful:


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Praise be to Allaah.  

There are six conditions for the udhiyah: 


It should be one of the an’aam class of animals, which are: camels, cattle, sheep and goats, because Allaah says (interpretation of the meaning): 

“And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food”

[al-Hajj 22:34] 

Baheemat al-an’aam (translated here as “beast of cattle”) includes camels, cattle and sheep. This is what is well known among the Arabs, and this was the view of al-Hasan, Qataadah and others. 


It should have reached the age stipulated in sharee’ah, which is six months  for a sheep and the age at which the animal is considered to be an adult for any other animal, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not sacrifice anything but an adult animal, unless it is difficult for you, in which case you may slaughter a six-month old lamb (jadh’ah).” Narrated by Muslim. 

A mature animal means one that is considered to be an adult.  

In the case of camels it means one that is five years old. 

For cattle, it means one that is two years old. 

For sheep it means one that is a year old. 

The jadh’ah is that which is half a year old. So it is not correct to sacrifice a camel, cow or goat that has not yet reached maturity, or a sheep that is less than six months old. 


It should be free of any faults that would render it unsuitable for sacrifice, of which there are four: 

1 – An obvious defect in one eye, such as when the eye is sunken in its socket, or when it sticks out like a button, or is white and obviously defective. 

2 – Obvious sickness, whose symptoms are clearly apparent in the animal, such as fever that prevents it from grazing and causes loss of appetite; mange that obviously affects its flesh or its health; deep wounds that affect its health, and so on. 

3 – Obvious lameness, which prevents the animal from walking normally. 

4 – Emaciation that leaves no marrow in the bones, when the Prophet (peace and blessings of Allaah be upon him) was asked about what should be avoided in udhiyah, he gestured with his hand and said: “Four: a lame animal which is obviously lame, a one-eyed animal whose defect is obvious, a sick animal whose sickness is obvious, and an emaciated animal that no one would choose.” Narrated by Maalik in al-Muwatta’ from the hadeeth of al-Bara’ ibn ‘Aazib. According to a hadeeth narrated from him in al-Sunan, he said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up among us and said: ‘There are four which are not permissible for sacrifice,’” and he mentioned something similar. Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1148. 

These four faults render an animal unsuitable for sacrifice, and they include similar faults or more severe faults. So the following animals are also unsuitable for sacrifice: 

1-     One that is blind in both eyes.

2-     One that has eaten more than it can stand, until the danger has passed.

3-     One that has encountered difficulty in giving birth, until all danger has passed.

4-     One that has suffered something that could kill it, such as strangulation or a fall from a high place, until the danger has passed.

5-     One that is unable to walk because of a defect.

6-     One that has had one of its forelegs or hind legs cut off. 

If these are added to the four defects mentioned in the text, the number of those that cannot be offered as sacrifices reaches ten – these six and the four mentioned above. 


The animal should belong to the person who is offering the sacrifice, or he should have permission for that either on the grounds of sharee’ah or from the owner. The sacrifice is not valid if the animal slaughtered does not belong to the person who is sacrificing it, such as one that has been taken by force, stolen, or taken on the basis of a false claim, etc, because it is not permissible to draw closer to Allaah by means of sin. A sacrifice offered by the guardian of an orphan from the orphan’s property is valid if that is customary and if he feels sad about not offering a sacrifice. 

A sacrifice offered by a guardian from the property of the person under his care is valid, if done with permission. 


No one else should have any rights to the sacrificial animal; the sacrifice of an animal that is held in pledge is not valid. 


It should be slaughtered at the time specified in sharee’ah, which is from after the Eid prayer on the Day of Sacrifice until sunset on the last of the days of al-Tashreeq, which is the 13th of Dhu’l-Hijjah. So the days when the sacrificed may be offered are four: the day of Eid after the prayer, and the three days after that. Whoever slaughters it before the Eid prayer is over, or after sun sets on the 13th of Dhu’l-Hijjah, his sacrifice is not valid, because of the hadeeth narrated by al-Bukhaari from al-Bara’ ibn ‘Aazib (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever slaughters (his sacrifice) before the prayer, it is meat that he has brought to his family, but that is not the sacrifice.” And he narrated that Jundub ibn Sufyaan al-Bajali (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying, ‘Whoever slaughters the sacrifice before he prays, let him replace it with another.’” And it was narrated that Nubayshah al-Hadhali (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The days of al-Tashreeq are the days of eating, drinking and remembering Allaah.’” Narrated by Muslim. 

But if he has an excuse for delaying it beyond the days of Tashreeq, such as if the animal ran away, without there being any negligence on his part, and he could not find it until after the time was over, or he appointed someone else to slaughter it and that person forgot until the time was over, then there is nothing wrong with slaughtering it after the appointed time. This is by analogy with the one who sleeps and misses a prayer, or forgets it – he should pray it as soon as he wakes up or remember it. 

It is permissible to slaughter the udhiyah at any time, night or day, but it is better to slaughter it during the day, and it is better to slaughter on the day of Eid after the two khutbahs. Each day is better than the day that follows it, because that means that one is hastening to do good.

Source: Islam Q&A

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