'Aqidatul Tahawi

The Aqeedah of Imam Tahawi is perhaps the most clear and concise aqeedah work ever produced.

The following is a translation and commentary on the Creed of Imam Tahawi:

'Aqidatul Tahawi

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Mutah Beale aka Napoleon

Gangsta' to Mu'min, the life of Napoleon has been far from easy, but that difficulty only made him stronger in his path towards Islam. Now a full-time motivational speaker, brother Napoleon travels around the world educating Muslim and Non-Muslim audiences, particularly the youth, on the dangers of "thuglife" or being "gangsta".

The following is an excerpt from an amazingly powerful lecture about the importance of returning to the deen:

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'Umar bin Khattab (ra)

'Umar bin Khattab (ra) was the second khalifa in Islam, 'Amir al-Mu'mineen. He was also known as 'Umar al-farooq, or 'Umar the great.

The following is a captivating lecture by Sh. Ahmed 'Ali on the life of our beloved Sahabi, 'Umar (ra).

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The Inner Dimensions of Fasting: Imam Ghazali (ra)

The following is an excerpt on the inner dimensions of fasting by one of the greatest scholars of Islam, Imam Ghazali (ra):

The Inner Dimensions of Fasting - By Imam Ghazali r.a.

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The Fiqh of Taraweeh

The following is a translated excerpt from the book Haashiyah 'ala Rawdh al Murbi' Sharh Zaad al-Mustaqni by ibn Qasim al-Hanbali regarding the fiqh of taraweeh:

The Fiqh of Taraweeh

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Collection of Articles Concerning Ramadan

The following is a collection of great articles and tidbits dealing with Ramadan:

Collection of Articles Concerning Ramadan

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Hikayat-us-Sahaba - Stories of the Sahaba

Shaykh al-hadeeth Mawlana Muhammad Zakariyya Kandhlawi (rahimahullah) is a figure that needs no introduction. He was one of the great scholars of Islam within the past century and has been a source of great knowledge, wisdom, and guidance for this ummah. He's a scholar of the highest calibre, specializing in the Hadith sciences.

The following is a book he authored on the lives of the Sahaba [Companions of the Prophet (saw)]:
Hikayat-e-Sahaba - Stories of the Sahaba

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Traditional Scholarship and Modern Misunderstandings

In this modern day of Islam, many ways of thinking and understanding have emerged. However, as Muslims it is imperative to stick to traditional 'ulema and their way of understanding, which is often referred to as Ahlus sunnah wa'l Jama'ah.

The following is a booklet on prevalent misunderstandings nowadays in the ummah on certain issues:
Traditional Scholarship and Modern Misunderstandings

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Characteristics to be Avoided: Love of the World

A. Love of the World in a blameworthy sense is to love it to such an extent that it moves from being a means to Paradise and becomes an end, the obsession with which leads to Hell.

A.1. Three Types of Praise for Allah

1. Verbal praise is that of the tongue and involves expressing appreciation for His blessings.

2. Physical praise is undertaking bodily actions for the sake of Allah.[Hamd, Praise is offered out of recognition for the beauty and majesty of the praised, Shukr is offered in response to a blessing]

3. Praise of the state (Haal) is endeavoring to adorn the spirit and the soul with the attributes and names of Allah to the extent humanly possible.

A.3. Zuhd is a willingness to leave the comfort of the world in exchange for the comfort of the hereafter.
Nadra al-Na’im

Zuhd is an expression meaning to turn away from the desire for something to the desire for another thing better than it.
بل تؤثرون الحياة الدنيا و الجنة خير و أبقى
Imam al-Ghazali

Zuhd is the journey of the heart from the homeland of the world to settle into one of the homes of the hereafter.
Ibn Qayyim al-Jawziyya, Madarij

A.4. Four Types of Zuhd

1. Zuhd in forbidden things. This is a binding obligation.

2. Zuhd in doubtful matters. [To leave them fearing they will lead to forbidden things.]

3. Zuhd in excessive indulgence in lawful things.

4. Zuhd in anything other than that awaiting us with Allah, or Zuhd in anything that distracts the heart from the remembrance of Allah. The best form of Zuhd is hiding your Zuhd, and the most difficult type is giving up what your ego demands [of the world]. حظ النفس

Ibn Qayyim al-Jawziyya, al-Fawa’id

A.5. Texts from the Qur’an and the Sunnah Concerning Zuhd

These will be given their reward twice over, owing to their patience, they repulse evil with good, and they spend from what we have bestowed upon them. When they hear vain talk they turn away from it, saying, “We have our work and you have your work; peace upon you, we do not desire [involvement] with the ignorant.”
Qur’an 28:54-55

He came out before his people decked out in his finery. Those desirous of the life of the world said, “If only we had the likes of what Qarun has been given. Verily, he is blessed with a great portion!” Those who had been given knowledge decried, “What is wrong with you, the reward waiting with Allah is best for those who believe and do righteous deeds.” This [station] is only attained by the patient.
Qur’an 28:79-80

Whosoever desires the reward of the hereafter, we will increase his reward for him. And whosoever desires the reward of the world, we will give it to him and he will have no portion of hereafter.
من كان يريد حرث الآخرة نزد له في حرثه و من كان يريد حرث الدنيا نؤته منها و ما له في الآخرة من خلاق
Qur’an 42:20

The Prophet, peace upon him, mentioned, “I used to forbid you from visiting the graves, now you should visit them. They detach you from the world (tuzahhidukum) and they remind you of the hereafter.”
Ibn Majah, #1571

A man came to the Prophet, peace upon him, and said, “Direct me to an action, which were I to do it, both Allah and the people will love me.” He, peace upon him, said, “Detach your heart from the world, Allah will love you, and detach your heart from the people’s possession and they will love you.”
Ibn Majah, #4106

A.6. Sayings of the Scholars in Zuhd

Congratulations to those who turn away from the world and are desirous of the hereafter. They are people who have taken the earth of Allah as a carpet, its dirt as a bed, its water as perfume, the Scripture as a cloak, and prayer as a blanket. They then totally renounced the world.
Imam Ali, al-Bayhaqi, Shu’ab

The world is a home for one who has no home, and wealth for one who has no wealth, it is collected by one who has no knowledge.
Ibn Mas’ud, al-Bayhaqi, Shu’ab

How great is the distance between your guidance and the guidance of your Prophet, peace upon him. As for him, he was the most detached of all people from the world; as for yourselves, you are the most covetous for it. Amr bin al-As, al-Bayhaqi, Shu’ab

- Imam Zaid

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Prevention of Heart Diseases- Islamic Approach

Shaykh-ul-Islam Dr Muhammad Tahir ul Qadri is a leading scholar of classical islamic sciences from Pakistan. He has studied from notable shuyookh from all over of the world and most of his students who have received 'ijaza from him are also now scholars in their own right, including Shaykh Habib 'Ali al-Jifri from Yemen, Ash-Shaykh Abul Khayr ash-Shukri from Syria(imam of Syria's grand Ummayad mosque), Mufti al-Azam Shaykh `Abdur Razzaq as-Sa’di from Iraq (head mufti of Baghdad), Shaykh Yousuf bin Younus Ahmad Abdur Raheem from Egypt's Jamia Al-Azhar, and Shaykh Abdul Hakim Murad from Oxford.

The following is a book by Shaykh Tahir on Prevention of Heart Diseases:
Prevention of Heart Diseases - Prof Dr. Muhammed Tahir ul Qadri

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Characteristics to be Avoided: Iniquity (Baghi)

A. Iniquity (al-Baghi) is to desire exaltation without right.
Al-Munawi

Iniquity is seeking to exceed the limits demarcating moderation in what is sought.
Al-Raghib

A.2. Texts from the Qur’an and the Sunnah Concerning Iniquity

Wicked is what they have sold their souls for, disbelieving in what Allah has revealed, because of their iniquity that Allah would send revelation, from His bounty, unto whomsoever He wills of His servants…
Qur’an 2:90

The religion with Allah is faith and obedience (Islam). The people given the scripture did not differ except after knowledge came to them seeking worldly advantage (baghyan) between themselves. Whoever rejects the signs of Allah, Allah is swift in reckoning.
Qur’an 3:19

Say! Rather, my Lord has forbidden indecencies, both manifest and hidden, sin, iniquity, that you join as partners with Allah wherein He has revealed no authority, and that you speak against Allah wherein you have no knowledge.
Qur’an 7:33

O You people! Surely, your iniquity is but against yourselves.
Qur’an 10:23

The Prophet, peace upon him, was asked, “O Messenger of Allah! Which people are best?” He responded, “Every one [possessing] a Makhmum heart, a truthful tongue.” They said, “We know of the truthful tongue. What is the Makhmum heart?” He said, “It is god-conscious, pure, contains no sin, harbors no iniquity, nor rancor, or envy.”
Ibn Majah, #4216

The Prophet, peace upon him, said, “There is no sin whose perpetrator is more deserving to have the punishment hastened for him than iniquity and breaking blood ties.”
Tirmidhi, #2511

The Prophet, peace upon him, mentioned, “The worst form of usury is iniquity against the honor of a Muslim.”
Abu Dawud, 4876

A.3. Sayings of the Scholars Concerning Iniquity (Baghi)

If one mountain were to commit iniquity again another, Allah would crush the transgressor.
Ibn ‘Abbas, Dhamm al-Baghi

Sa’id bin Jubayr said concerning the verse, They neither desire exaltation in the earth nor corruption therein… (Qur’an 28:73) “That is to say iniquity (Baghi).”
Sa’id bin Jubayr, Dhamm al-Baghi

O My sons! You should know that the quickest sin to be punished is iniquity. The vilest ally is aggression. The worst character trait is stinginess. And the most wicked etiquette is excessive condemnation.
Safiyy bin Rabah al-Tamimi

- Imam Zaid Shakir

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Characteristics to be Avoided: Hatred (Bughd)

A. Hatred (al-Bughd) is the inclination of the soul to flee away from things it finds repulsive.
Raghib al-Asfahani, al-Mufradat

Unsanctioned hatred occurs when the repulsiveness the soul finds is unjustified and leads to forbidden actions against the object of ones hatred.

A.1. Negative Consequences of Unsanctioned Hatred

1. Hatred of others incurs the wrath and hatred of Allah. Kama tadeenu tudaan (As you behave you will be treated)
2. Hatred blinds the heart and extinguishes the light resulting from sincere worship.
3. One who hates people cannot bear to live among them and he will turn in on himself and live in isolation or in an alienated state.
4. Such a person will become a cause for tearing apart the social fabric.
5. Hatred is an indication of a vile and base soul.
Mentioned in Nadra al-Na’im

A.2. Texts from the Qur’an and the Sunnah Concerning Hatred

O Believers! Take not as your intimate advisors those outside of your ranks who will spare nothing to bring about your ruin. They desire that you fall into grave hardship. Hatred has issued from their mouths, and what they conceal is even worse. We have made the signs clear to you if you would only reflect.
Qur’an 3:118

Rather, Satan desires to place enmity and hatred between you with wine and gambling, and to turn you away from the remembrance of Allah and away from Prayer. Will you not then cease?
Qur’an 5:91

You have an excellent example in Abraham and those with him, when they said to their people, “We are free of you and of what you worship other than Allah. We have rejected you and there has appeared between us and you enmity and hatred forever, unless you return to the path of Allah…
Qur’an 60:4

The Prophet, peace upon him, mentioned, “Do not hate one another. Do not envy one another. Do not turn your backs to each other. Be servants of Allah, brothers. It is not permissible for a Muslim to boycott his for more than three days.”
Bukhari, #6065

The Prophet, peace upon him said, “A sign of the hypocrite is hatred of the Ansar, and a sign of the believer is love of the Ansar.”
Muslim, #74

The Prophet, peace upon him, said, “The disease of the nations will creep up on you –jealousy and hatred. It is a razor. I am not saying that it cuts hair, rather it cuts down religion. I swear by the one who holds my life in His hand, you will not enter Paradise until you believe. You will not believe until you love one another. Shall I not alert you to something that will affirm this for you? Spread the peace among yourselves.”
Tirmidhi, #2510

The Prophet, peace upon him warned, “My community will be afflicted by the disease of the nations.” They asked, “O Messenger of Allah! What is the disease of the nations?” He said, “Excessive merriment, rampant consumerism, conspiring against one another, hatred, and jealousy until there is open sedition.”
Hakim, 4:168

A.3. Sayings of the Scholars Concerning Hatred

Don’t be totally obsessed with your beloved for one day you may have to hate him/her; and don’t be totally repulsed by the object of your hatred for one day you may have to love him/her.
Abu Hurayra, Tirmidhi, #1996

Don’t convey falsehood to knowledgeable people lest they hate you. Don’t share wisdom with fools lest they belie you. Don’t withhold knowledge from students lest they view you as a sinner, and don’t place knowledge with other than its rightful possessors lest they declare you an ignoramus. There is a right over your knowledge just as there is a right over your wealth.
Kathir bin Murra, Sunan al-Darimi 1:88

Constant condemnation generates hatred.
Arab Parable, al-Mustadraf

- Imam Zaid Shakir

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Characteristics to be Avoided: Wantonness (Batar)

Wantonness (Batar)

A. Wantonness (Batar) is not properly bearing the responsibility of wealth, which means a severe shortcoming in terms of appreciating it, and seeing the blessing in it. Along with excessive mirth (unrestrained happiness) it leads to oppression.
Al-‘Izz bin ‘Abd al-Salaam

A.1. Four Sources of Wantonness

1. Wantonness of wealth.
2. Wantonness of power.
3. Wantonness of employment or position.
4. Wantonness of social status.

A.2. Texts From the Qur’an and the Sunnah Concerning Wantonness

And do not be like those who left their homes filled with excessive pride about their state (Bataran), showing off before people and preventing others from the way of Allah. And Allah encompasses all they do.
Qur’an 8:47

How many populations have we destroyed who did not adequately appreciate the [blessing] their lifestyle embodied. There are their dwellings, uninhabited after them, except infrequently. And we are the true heirs.
Qur’an 28:58

The Prophet, peace upon him, mentioned, “Allah does not look at one who drags his garment behind him ungratefully (Bataran).”
Bukhari, #5,788

The Prophet, peace upon him, said, “As for when it [a horse] becomes a source of sin, this is the case of one who takes it for merriment, unappreciatively (Bataran), arrogantly, to show off before people. This is when it becomes a source of sin for him.”
Bukhari, #2860

A.3. Sayings of the Scholars Concerning Wantonness

Satan has snares and traps. His traps are wantonness concerning Allah’s blessings; conceit with Allah’s gifts; arrogating oneself over the servants of Allah; and following whims in ways unsanctioned by Allah.
Al-Nu’man bin Bashir, al-Ihya’

- Imam Zaid Shakir

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Characteristics to be Avoided: Miserliness (Bukhl)

A. Miserliness (Bukhl) Bukhl is denying those in need an established right they have in one’s wealth, or earnings.

A.1. Texts From the Qur’an and the Sunnah

Let not those who are miserly with what Allah has bestowed upon them from His bounty think that it is good for them. Rather, it is bad for them. They will be made to wear what they withheld, owing to their miserliness, as a necklace [of fire] on the Day of Resurrection. And unto Allah is the inheritance of the heavens and earth. And Allah is well informed of all that you do.
Qur’an 3:180

Surely, Allah loves not those who are conceited, vainglorious; those who are miserly and encourage miserliness among people. They conceal what Allah has given them from His bounty. We have prepared for the rejecters of faith a humiliating punishment.

Qur’an 4:36-37

Among them are those who take an oath with Allah that if He gives them from His bounty they will spend charitably and be among the righteous. When He does give to them from His bounty, they behave miserly and turn away all the while rejecting [His favors upon them].
Qur’an 9:75-76

The Prophet, peace upon him, mentioned, “The most incapable of people are those who are incapable of supplication, and the most miserly of people are those who are miserly with their greeting.”
Al-Tabarani, Du’a, #60

The Prophet, peace upon him, said, “The miser is one who finds me mentioned in his presence and does not prayer for me.”
Tirmidhi, #3546

The Prophet, peace upon him, mentioned, “When Allah created the Garden of Eden He created in it what no eye has seen, what no ear has heard, and when no heart has imagined. Then he said to it, ‘Speak!’ It said, ‘The believers will succeed [in attaining me].’ He said, ‘I swear by my might, a miser will not experience nearness to Me in you.’”
Al-Tabarani, al-Kabir, 11,439

A.2. Sayings of the Scholars Concerning Miserliness

“Miserliness is the outer garment of wretchedness. Perhaps a generous person will enter Paradise on the basis of his/her generosity.”
Imam Ali, al-Adab al-Shar’iyya

“We find in our wealth the same desires misers possess. However, we are patient [with Allah].” *Note: This means that pious people may love wealth. However, they love Allah more and do not compromise their religion to gain or to hold on to wealth.
Talha bin ‘Ubaydallh, al-Ihya’

“Al-Ahnaf bin Qays saw a man clutching a silver coin. He asked, “Whose money is that?” The man replied, “Mine.” Ahnaf then said, “It does not belong to you until you spend it.”
Al-Ahnaf bin Qays, al-Ihya’

“When Allah desires bad for a people He gives the vilest among them power over them, and he places their wealth in the hands of their misers.”
Muhammad bin al-Munkadir, al-Ihya’

“Looking at a miser hardens the heart, and having to meet with misers brings worry upon the hearts of the believers.”
Bisr al-Hafi, al-Ihya’

“I met with Ahmad bin Hanbal, Yahya bin Ma’in, and many other scholars. They were in complete agreement that they never knew of a righteous man who was a miser.”
Hubaysh bin Mubashshir, al-Ihya’

“I heard a desert Arab describing a miser in the following words: ‘So-and-so has become small in my eyes because of the greatness of the world in his eyes. It is as if a beggar was looking at the Angel of Death if he approached him.’”
Al-Asma’i, al-Adab al-Shar’iyya

“Cowardice and miserliness are partners. If no benefit is gained from a person’s physical presence that is cowardice; and if no benefit is gained from his wealth that is miserliness.”
Ibn Qayyim, al-Jawab al-Kafi

- Imam Zaid Shakir

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Good Character: Etiquette, Shyness, Modesty, and Freedom

A.1. Etiquette/Courtesy (Adab) Adab involves good comportment, whether one is standing or sitting; maintaining good character, and manifesting praiseworthy traits. Its essence involves knowing all the things to be avoided in order not to commit errors in dealing with self and others.

A.2. Bashfulness or Modesty or Shame (Haya’) Haya’ is a constrained feeling caused by the fear of something that would impugn one’s character, or leaving that thing fearing that involvement with it would lead to one’s condemnation.

A.3. Humility (Tawadu’) Tawadu’ involves one’s consciously declining to assume a station desired by those seeking to exalt one.

A.4. Freedom (Hurriyya) Hurriyya is to cut off one’s deepest sentiments from being obsessed with anything in the creation in order to be preoccupied with the One (God) who owns all of creation.

A.5. Sayings of the Scholars: Freedom (Hurriyya)

“Verily, you will not arrive at pure freedom as long as you see any trace of your servitude to God emanating from yourself.”
Junayd

“Whosoever desires to taste the flavor of real freedom and to relax from the burden of devotional acts, let him purify the depth of his heart so that it is a space shared by only him and God."
Bishr al-Hafi

“When the worshipper has internalized all of the stations of servitude he will be free from the fatigue involved in worship. He will then diligently undertake devotions with no second thoughts or burden.”
Al-Husayn bin Mansur

“The children of the world are served by handmaidens and servants. The children of the Hereafter are served by the liberated and the righteous.”
Yahya bin Mu’adh

A.6. Texts from the Qur’an and Sunnah: Modesty/Shyness (Haya’)

One of them came to him walking with utmost modesty. She said, “My father is summoning you in order to compensate you for the water you fetched for us…” (Qur’an 28:25)

Verily, that is something that offends the Prophet. However, he is [too] modest before you. Allah is not too modest expound the truth. (Qur’an 33:53)

The Prophet, peace upon him, mentioned, “By shy before Allah as is His full right.” We said, “O Messenger of Allah! We are shy before Him, and all praise is for Allah.” He said, “That is not what I mean. Rather, to be shy before Allah as is His full right is that you guard your head and everything associated with it [ears, eyes, etc.]; and that you guard your stomach and what it consumes; and you should remember death and the time you will be decomposed. One who desires the hereafter leaves off chasing the adornment of the world. Whosoever does all of this has been shy before Allah as is His full right.” Tirmidhi #2458

The Prophet, peace upon him was approached by a man who demanded, “O Messenger of Allah! Counsel me.” He said, peace upon him, “I counsel you to be shy before Allah, be He Mighty and Majestic, to the extent that you are shy before a man from the righteous elect of your people.”
Bayhaqi, Al-Shu’ab 2:462

The Prophet, peace upon him, said, “Every religion has a defining characteristic, and the defining characteristic of my religion is modesty.”
Ibn Majah #4181

The Prophet, peace upon him, mentioned, “Faith has seventy some odd branches, and modesty is a branch of faith.”
Bukhari #91

- Imam Zaid Shakir

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Leo Tolstoy

Leo Tolstoy, was a Russian author, essayist and philosopher born Lev Nikolayevich Tolstoy on 28 August 1828 into a long line of Russian nobility. He is well-known for his epic novel War and Peace (1865-69), Hadji Murad (1896-1904), and many others. He was a deeply thoughtful individual who concerned himself with the divine, the meaning of life, and the moral ideal. What is well-known is Tolstoy's contribution to society in the field of literature and philosopher, but what is uknown is his deep respect and understanding of Islam and Muhammad (saw).

The following is a book compiled about Tolstoy's appreciation of and for Islam:

Tolstoy About Muhammad (Pbuh)

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al-Sawm صوم‎

The following is a lecture by Imam Bilal Malik on what is al-Sawm in terms of it's purpose, need, and what it entails in preparation for the upcoming month of Ramadan:

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Be a Muslim!

The following is a recording of short talks by Shaykh Hamza Yusuf, Imam Zaid Shakir, and Imam Siraj Wahhaj:

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Building Islamic Institutions

The following is a discussion with Shaykh Hamza Yusuf, Imam Zaid Shakir, and Prof. Hatem Bazian regarding Islamic Institution building, specifically the new upcoming Zaytuna College:

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Identity- Shaykh Hamza

Shaykh Hamza Yusuf is a renowned scholar both in North America and in the Islamic World. Having learned from from many scholars of the highest calibre, Shaykh Hamza has 'ijazas to teach the Islamic Sciences, notably from Shaykh 'Abdallah bin Bayyah. He's lectured in some of the most prestigious Institutions and circles throughout the world, including the University of al-Karaouine in Fes.

The following is a lecture he delivered at the annual Islamic Society of North America conference 2009:

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Jum'ah Khutbah- Imam Magid

Imam Mohamed Hagmagid was born in Sudan, the son of a leading Islamic Scholar, who was an Azhar graduate and the Mufti of Sudan. Imam Magid studied at the hand of his father and other notable scholars, gaining ijaza in several disciplines, including Ghazali's 'Ihya Uloom al-Deen. His duties, as the Imam and Executive Director of the ADAMS Center, include giving Juma Khutbas and teaching classes in many aspects of the Islamic Sciences.

The following is a Khutbah he delivered at the Islamic Society of North America 2009 annual convention before more than 30, 000 Muslims:

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Shock Dead, Everybody's Gone Mad

As the world examines, reflects, and reminisces on the life of Michael Jackson, it is incumbent that we do not overlook his monumental work for human rights and the significant milestone of his conversion to Islam, which although conveniently left-out from mainstream media, was likely the reason for his recent stability, contentment, and success.

Even though most will remember him as the "King of Pop", or simply Michael, we as Muslims should remember him for Mika'eel, his name after accepting Islam, because that is what will ultimately help him and allow him to have the stability and contentment he lacked in this world in the Hereafer insha'Allah. Ameen. The following is an article by Shaykh Hamza Yusuf on the passing of Mika'eel Jackson:

Shock Dead, Everybody's Gone Mad: Reflections on the Death of Michael Jackson By Hamza Yusuf

On the news Everybody's dog food Bang bang Shock dead Everybody's gone mad... From "They Don't Care About Us" by Michael Jackson As a little boy, Michael Jackson had an extraordinary charisma -- as well as an absolute innocence -- that was disarmingly charming. It captivated millions of Americans and eventually people around the world. As the years went by, his career took strange turns and he slowly turned white, transforming his face eerily into a pale and ghastly masque, perhaps to conceal the pain of alienation from his own self and family. He was also rumored to have unsavory predilections that would never have been suggested if one used the rigorous criteria of Islam before hurling an accusation. Despite the rumors, he appeared to have had a genuine concern for children, wanting to provide them with a world that was denied to him as a child due to the abuses he claimed to have suffered. I was very happy for him last year when he reportedly became a Muslim. He had apparently followed the footsteps of his dignified and intelligent brother, Jermaine, who converted to Islam 20 years ago and found peace. It seemed befitting that Michael sought refuge from a society that thrives on putting people on pedestals and then knocking them down. He was accused of many terrible things, but was guilty of perhaps being far too sensitive for an extremely cruel world. Such is the fate of many artistic people in our culture of nihilistic art, where the dominant outlet for their talents is in singing hollow pop songs or dancing half-naked in front of ogling onlookers who often leave them as quickly as they clung to them for the next latest sensation. In the manner of Elvis or the Beatles, Michael is unwittingly both a cause and a symptom of America’s national obsession with celebrity, currently on display in the American Idol mania. Celebrity trumps catastrophe every time. Far too few of us make any attempt to understand why jobs are drying up, why mortgages are collapsing, why we spend half-a-trillion dollars to service the interest on the national debt, why our government’s administration, despite being elected on an anti-war platform, is still committed to two unnecessary and unjust wars waged by the earlier administration, wars that continue to involve civilians casualties on an almost daily basis. Instead, we drown in trivia, especially trivia related to celebrity. And the response to Michael’s death is part of the trivial pursuits of American popular culture. The real news about death in America is that twenty Iraq and Afghan war veterans are committing suicide every day. But that does not make the front page nor is it discussed as seriously as the King of Pop’s cardiac arrest. Nevertheless, Michael’s very public death notice is a powerful reminder that no matter how famous or talented or wealthy one is, death comes knocking, sometimes sooner than later. Michael has now entered a world of extraordinary perception, a world that makes his “Thriller” video seem mundane. It is a world of angels and demons, and questions in the grave, a world where fame is based upon piety and charity. Given Michael’s reported conversion to Islam last year, Muslims count him as one of our own, and we pray that he can finally find the peace he never found in this world and that he is in a place, God willing, of mercy, forgiveness, and solace.

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Preparing for Ramadan

As we near the end of June in the Gregorian Calendar, the month of Rajab has already begun in the Islamic Lunar Calendar. Hence, we aren't far away from the blessed month of Ramadan. As Muslims, we must look to the Sīrah of Rasul'Allah (saw) for guidance.

In doing so, we find that the Prophet (saw) began preparing for Ramadan much in advance. In fact, Aishah (may Allah be pleased with her) said, "I never saw the Messenger of Allah fasting for an entire month except in Ramadan, and I never saw him fast more than he did in Sha'baan" [Bukhari & Muslim]. Sha'baan comes between the months of Rajab and Ramadan, both of which are months of fasting. Fasting in Ramadan, as we know, is obligatory while Rajab is one of the four sacred months and thus fasting (part of) it is mustahab or recommended. The following is a lecture by Shaykh Hussain Abdul Sattar on preparing for Ramadan:

http://www.sacredlearning.org/audio/general/2008/preparing_early.mp3

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O You Who Are About to Marry, Any Last Words? Any First Words?

Want to get married? Thinking about it? Just need a few pointers on the Islamic approach and perspective on marriage? The following article was written by a brother named Abu 'Abdallah Tar'iq at the request of Shaykh Waleed Basyouni for a course the shaykh was going to teach.

It was my pleasure to write this article at the request of Shaykh Waleed Basyouni for distribution to students in his upcoming course, Fiqh of Love, which will be taught in mid-May in Toronto, ON (sold out online, but there may be availability onsite). In addition to reviewing the article before publication, he graciously suggested that it be shared here with all of you, too. May Allah increase in ‘ilm and hiqmah Shaykh Waleed and others of His slaves who contributed, and may He overlook the faults of this piece and its author, and may He be pleased with all of us who seek His Pleasure in our marriages and married lives.

Bismillah walhamdolillah.

Allah Created. And among His unique qualities is that He Creates without precedent.

Before Allah Decreed it, there had never been a “pair” of anything. What He made could never have been imagined by any of His Creations, and what He Created was something wonderful, walhamdolillah.

He has described the husband and wife as garments for each other. Think about that — if you are unmarried something about you is fundamentally incomplete.

Allah has decreed that man and woman each has free choice. So how will you choose to complete the pair?

When you shop for your spouse, what will you look for, who will you ask, and what questions or discussions will follow? Length? Width? Color? Perhaps.

The sunnah in Islam is to find out the information that will cause you to know whether to propose to someone or accept that person’s proposal. And when you have what you need to know, then you should proceed with the proposal or else stop.

This differentiates Islamic practice from other courtship rules in as much as other rules would permit courting as entertainment, ie, dating.

If you want to take your spouse on a date, bismillah. If you want to go on a date with someone to whom you are not married, beware the evil into which shaytan would lead you.

The same discretion should enter your questions and conversations before marriage. It is perfectly reasonable to have conversations whose only purpose is to establish that you two can have an easygoing and light conversation.

Yet too many open-ended conversations might lead to affections developing, and at that point many commentators have pointed out that people’s brains switch off: at that point they see only good in the other person. One writer even said that the person in love is as unreasonable as a drunk person.

Indeed Allah does not hold us accountable for our feelings: just as the pen is lifted for the intoxicated person — but the person who is intoxicated now may find tremendous punishment for his actions while he was sober: when he had the aql to avoid drink. And in the same way, Allah may hold us to account for indiscretions committed before we fell (intoxicated) in love — blameworthy actions that led us to a state of love, actions committed when we still had the aql to avoid them.

At the same time, how the other person makes you feel is important. Indeed when the Prophet sull Allaho alayhi wa sallam found out from Jaabir that Jaabir had selected a woman to marry, the Prophet sull Allaho alayhi wa sallam did not first ask Jaabir if she were a pious woman. He asked if Jaabir had seen her, looked upon her. And he advised doing so until Jaabir saw what would cause him to marry. Implying that it would have been possible he might not see it, and thus might not marry. And Allah’s Decree was that he saw, and they did marry, alhamdolillah.

So we know looking is allowed and that implies that other investigation is, too, because when you observe a person you do not see them posed or on a runway, naudhobillah, like clothes in the store. You see them in life, and you observe their interactions so inquiries into those are like what you would see, permissible at least as to what could be seen.

With so many warnings in mind, you may imagine that the only conversations and questions should be about deen: “How many verses have you memorized and of how many of them have you studied the tafseer?” “What are your favorite adhkaar — in salaat — before the basmallah?” “Do you read Muslim more often, or Bukhari?”

Those questions are… odd. Let’s face it — if you are starting out with conversations like those… Who are you marrying? Your shaykh? Shaykh Waleed is already married, folks.

So which questions then should come first? Indeed, Imam Ahmed, RahimAllah, advised that questions about deen should be the very last ones a person asks. Why? For a beautiful reason: good deen beautifies a person and it is better to reject a physically beautiful woman for her ugly deen, than to reject a woman whose deen is beautiful to you for any other reason.

This principle is so strong that it may help explain why the Prophet sull Allaho alayhi wa sallam re-married the daughter of Omar, Umm al Mumineen Hafsa, radi Allaho anhumaa. Jibreel alayhis salam conversed with the Prophet sull Allaho alayhi wa sallam about her taqwa and ibadat after their initial divorce, and it was some time after that conversation that they remarried, alhamdolillah.

Interestingly, from the sunnah, there is also the case of Umm Salamah, also Umm al Mumineen, walhamdolillah. She was widowed and had children from her marriage. And after her iddah the Prophet sull Allaho alayhi wa sallam came to her to propose marriage. And clearly no one had more beautiful deen than him, sull Allaho alayhi wa sallam.

And yet, knowing that, she was prepared to reject him — not for his qualities, subhanAllah, but for her own issues that needed reconciliation. Her children — that they should have a father who loves them. Her age — that she avoid a situation whereby her husband find her at all lacking. And her jealousy of other women — including the other wives of the Prophet sull Allaho alayhi wa sallam.

And mashaAllah, this case shows us one of the keys to a successful courtship — indeed a successful courtship by the way, is one that ends in a marriage that pleases Allah. The nikah is just one moment, the exchange of a few words. And what follows the nikah is much more than just one night.

Keep that in mind: the success was more likely to come in marriage because the qualities the Prophet sull Allaho alayhi wa sallam showed in his responses to her were qualities of a successful husband. Her children he promised would be just like his own to him. As for age he compared theirs as reassurance to her. And he prayed to Allah for an easing of her jealousy, walhamdolillah.

Three beautiful qualities (at least) are easy to see in the responses: accommodation, empathy, dua/taqwa/tawakkol. Okay i squeezed three qualities in there for the last example, but alhamdolillah alaa kulli haal, it is difficult to pick only a few traits from his example.

We know that Umm Salamah was a perceptive and intelligent woman — witness her advice to the Prophet sull Allaho alayhi wa sallam at Hudaybiyyah. Thus she must have seen in his answers what she needed to know to accept his proposal, alhamdolillah. And indeed it was a successful marriage.

Before embarking on advice about specific questions or conversations you could have when looking for your wife or husband, reflect again on the example of Umm Salamah’s proposal and what followed: how could she have asked such good questions? She was aware of her own needs. And she knew the difference between her needs, and her wishes.

A Messenger of Allah for a husband? A wish. Her questions reflect that she knew, too, her needs. And you should, too, before you propose or respond to a proposal, wAllaho’Alim.

Otherwise, if you merely read to each other from a list of questions or conversation-topics — at best you are throwing darts in the dark wondering if you will hit something that yells out in surprise. And at worst you are ignoring the concerns that should be addressed.

Specific topics and questions to consider — an outline to build on:

Air and Water
–What are the roles of a husband?
–What are the roles of a wife?

This is a separate category because no other topic was so identified in research by Muslims and non-Muslims as a cause of divorce. Huh? Divorce? Yes, couples that have completely different ideas about these roles, and lacked the ability to concede or compromise — they often end their marriages.

“Air and Water” are essential for life, but we hardly ever have to talk about them. You might have additional topics that are “air and water” for you, but these two are different: they will affect everything else. If you are honest with each other now about your expectations, and if you can both breathe easily (accommodate each other), then later on, bi’idhnillah, you will only talk about these roles when you need to clear the air or get through murky waters. You can start the conversation in the abstract, what is the role of “a” husband and “a” wife, but you’re talking about each other.

Bread and Butter
–Finances including expectations of income and spending, who will work, what kind of work/income you would seek or refuse.
–Kids including how many and when, and how to raise them.
–Parents (ie., your kids’ grandparents, bi’idhnillah), other family, friends, socializing.
–Living arrangements including with or without parents and city/neighborhood and expectations of how big and how much.

Unlike “air and water” you can have as many bread and butter topics as you want. All of these things are important, and they may become the subject of arguments in a marriage if you do not discuss your expectations before marriage. But one thing that makes this category different from the others is that all the items are material or external in some fashion. Numbers, sizes, other people, stuff: how much of it do you want, by when, where, and does it even matter to you — assuming the other person has the same answers as you would be a mistake.

Veiled Gems

If you pay close attention to the discussions you and your potential spouse have during bread and butter topics, you will not only address each other’s expectations, bi ‘idhnillah, but also learn a lot about each other’s character.

For the same reason have conversations about goals and accomplishments, past and future — find out how each of you defines an accomplishment. See how much your goals, expectations, and priorities match with each other.

Have conversations about people in need — to find out whether the person cares about others or is more self-interested. Also to find out whether the person really listens to you, or is just waiting for his/her turn to speak. Finally, remember that marriage will have challenges, too, and these conversations will help you figure out whether you are talking to someone that you can rely on if times are tough. Or naudhobillah, someone who would run at the first sign of trouble.

Note: see “poison pills.” When it comes to any conversation, but especially for a veiled gem, you are not digging for faults, but searching for genuine understanding. Allah is ar Rahman nir Raheem — you can be forgiving and merciful to each other without being judgmental, while thinking seriously about your compatibility.

Poison Pills

Anything at all about which you yourself do not care while you speak. Even a noble subject, if you talk about it when you do not care what you or the other person are saying could become ghafla. There is also the disastrous possibility that the other person will see you do not care about the conversation and believe you do not care about them — (perhaps) mistaking your attitude.

Immodest conversations in general. Imagine the two of you were sitting in a room with the woman’s father, and the man’s mother. if you think the topic would cause the mother to look away or the father to pull out a sword, then you’re probably thinking of a topic that should not be discussed. Maybe the problem is only that immodest words are being used to discuss a topic that is permissible for you — so exercise good judgment.

What happened to deen?
Fasabrun jameelun.

The Prophet sull Allaho alayhi wa sallam praised the quality of deen in a future spouse above wealth, beauty, family, and nobility.

Yet, you should realize that finding a religious person is not enough. You should have other things in common before marriage. Do look for a religious spouse, and choose one who is more compatible with you.

And a word of wisdom from past TDCs spoken by multiple shuyukh and advocates: when you search for a religious spouse, ask yourself if she would be happy with your religiosity, too! As Shaykh Yaser puts it, “Would you marry you?” — in this context would you be satisfied with a spouse who was only as religious as you?

Taken from MM 2009

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