WAMY Series on Islam
World Assembly of Muslim Youth (WAMY)
P.O.Box 10845
Riyadh 11443
Saudi Arabia
The question whether there is a life after death does not fall under the jurisdiction of science as science is concerned only with classification and analysis of sense data. Moreover, man has been busy with scientific enquiries and research, in the modern sense of the term, only for the last few centuries, while he has been familiar with the concept of life after death since times immemorial.
Continue Reading »
Thursday 10 March 2011
Hajj and Umrah Footnotes
1. Reported by Bukharee, AHmad, An-nasaaiee & Ibn Maajah from Abu Hurairah – may Allah be pleased with him. See ‘Silsilat-ul-Ahadeeth-us-Saheehah’ (no. 1200) and ‘Al-Irwaa’ (no. 769).
2. As is the case with most pilgrims these days – and it is very rare for one of them to bring the sacrificial animal along with him as the Prophet did. So he who does so, then there is no blame upon him – however one who does not bring it with him and still does Hajj Qaarin or Faarid – then he has gone against the Prophet’s action and his command – even though the people may be averse to this point. As Ibn Abbas said- reported by Muslim(4/58) and AHmad(1/278,342).
2. As is the case with most pilgrims these days – and it is very rare for one of them to bring the sacrificial animal along with him as the Prophet did. So he who does so, then there is no blame upon him – however one who does not bring it with him and still does Hajj Qaarin or Faarid – then he has gone against the Prophet’s action and his command – even though the people may be averse to this point. As Ibn Abbas said- reported by Muslim(4/58) and AHmad(1/278,342).
The Challenge
The Qur’aan is not only unique in the way in which it presents its subject matter, but it is also unique in that it is a miracle itself. By the term “miracle,” we mean the performance of a supernatural or extraordinary event which cannot be duplicated by humans. It has been documented that Prophet Muhammad (sallallaahu `alayhi wa sallam) challenged the Arabs to produce a literary work of a similar caliber as the Qur’aan, but they were unable to do so in spite of their well-known eloquence and literary powers. The challenge to reproduce the Qur’aan was presented to the Arabs and mankind in three stages:
l. The Whole Qur’aan:
In the Qur’aan, Allaah commanded the Prophet (sallallaahu `alayhi wa sallam) to challenge all of creation to create a book of the stature of the Qur’aan,
“Say: ‘If all mankind and the jinn would come together to produce the like of this Qur’aan, they could not produce its like even though they exerted all and their strength in aiding one another.’”
2. Ten Soorahs:
Next, Allaah made the challenge ostensibly easier by asking those who denied its divine origin to imitate even ten soorahs of the Qur’aan:
“Or do they say that he has invented it? Say (to them), ‘Bring ten invented soorahs like it, and call (for help) on whomever you can besides Allaah, if you are truthful.”
This final challenge was to produce even a single soorah to match what is in the Qur’aan, whose shortest soorah, al-Kawthar, consists of only three verses:
“And if you all are in doubt about what I have revealed to My servant, bring a single soorah like it, and call your witnesses besides Allaah if you are truthful.”
These challenges were not just empty words with no one caring to prove them wrong. Prophet Muhammad’s (sallallaahu `alayhi wa sallam) call to monotheism, to the abolition of idolatry in all its forms, and to the equality of slaves and their masters threatened the whole socio-economic framework of Makkah society in general, and the position of the ruling Qurayshee tribe from which the Prophet (sallallaahu `alayhi wa sallam) came in particular. Makkah, the trading center of Arabia, as well as its spiritual center, desperately wanted to stop the spread of Islaam. Yet all that the Prophet’s opponents had to do to crush the movement was to make up a single soorah like any one of those which the Prophet (sallallaahu `alayhi wa sallam) and his followers were reciting to the people. A number of Qurayshee orators and poets tried to imitate the Qur’aan, but they failed. They then resorted to offering him vast amounts of wealth, the position of king over them, and the most noble and beautiful of their women in exchange for his promise to stop inviting people to Islaam. He responded to them by reciting the first thirteen verses of Soorah Fussilat, until they asked him to stop. The Quraysh also resorted to torturing their slaves and relatives who had embraced Islaam in a vain attempt to cause them to revert to paganism. Later they organized an economic boycott against the Prophet his followers and the members of his clan, Banoo Haashim, in an attempt to starve them into submission. But even this plan eventually failed. Finally, they plotted to kill him in his home by sending armed young men from each of the clans of Quraysh in order that the guilt of his murder be shared by all the clans, making revenge by the Prophet’s clan impossible.
However, Allaah enabled the Prophet (sallallaahu `alayhi wa sallam) and his followers to flee Makkah and join a new band of converts who had arisen among the tribes of a city to the north called Yathrib. Islaam spread rapidly through the clans of Yathrib, and within a year Muslims became the city’s majority. Prophet Muhammad was then made the ruler, and the name of the city was changed to Madeenah an-Nabee (The City of the Prophet sallallaahu `alayhi wa sallam), which was then shortened to “Madeenah.” Over the next eight years, the clans of Makkah and its neighboring lands mounted a series of unsuccessful battle campaigns against the emerging Muslim state in Madeenah, which ended with the Muslim invasion of Makkah itself.
All of this bloodshed could have been avoided if only the Quraysh and their allies had been able to produce a mere three lines of poetry or flowing prose similar to the shortest soorah of the Qur’aan. Hence, there can be no doubt about the inimitability of the Qur’aan’s literary style, about the miracle of its rhyme and the marvel of its rhythm.
It has been suggested that the inimitability of the Qur’aan is not necessarily unique, for great English poets like Shakespeare, Chaucer, or great poets in any language tend to have distinctly unique styles which set them apart from their contemporaries. However, if, for example, some leading poet of today were to make an in-depth study of Shakespeare’s writings and write a sonnet in Shakespeare’s style in old ink and on old paper, then claim that he had discovered a lost poem of Shakespeare’s, the literary world would probably accept this claim, even after careful study. Thus, even the greatest of poets could be imitated, no matter how unique his style was, just as the famous painters have been imitated. The Qur’aan, however, is way above this level, as attempts to forge chapters have been made throughout the ages, yet none has withstood close scrutiny. And, as was mentioned before, the incentive to imitate the Qur’aan was more intense during the time of its revelation when literally skills were at their peak than at any other time, yet there was no successful attempt
l. The Whole Qur’aan:
In the Qur’aan, Allaah commanded the Prophet (sallallaahu `alayhi wa sallam) to challenge all of creation to create a book of the stature of the Qur’aan,
“Say: ‘If all mankind and the jinn would come together to produce the like of this Qur’aan, they could not produce its like even though they exerted all and their strength in aiding one another.’”
2. Ten Soorahs:
Next, Allaah made the challenge ostensibly easier by asking those who denied its divine origin to imitate even ten soorahs of the Qur’aan:
“Or do they say that he has invented it? Say (to them), ‘Bring ten invented soorahs like it, and call (for help) on whomever you can besides Allaah, if you are truthful.”
This final challenge was to produce even a single soorah to match what is in the Qur’aan, whose shortest soorah, al-Kawthar, consists of only three verses:
“And if you all are in doubt about what I have revealed to My servant, bring a single soorah like it, and call your witnesses besides Allaah if you are truthful.”
These challenges were not just empty words with no one caring to prove them wrong. Prophet Muhammad’s (sallallaahu `alayhi wa sallam) call to monotheism, to the abolition of idolatry in all its forms, and to the equality of slaves and their masters threatened the whole socio-economic framework of Makkah society in general, and the position of the ruling Qurayshee tribe from which the Prophet (sallallaahu `alayhi wa sallam) came in particular. Makkah, the trading center of Arabia, as well as its spiritual center, desperately wanted to stop the spread of Islaam. Yet all that the Prophet’s opponents had to do to crush the movement was to make up a single soorah like any one of those which the Prophet (sallallaahu `alayhi wa sallam) and his followers were reciting to the people. A number of Qurayshee orators and poets tried to imitate the Qur’aan, but they failed. They then resorted to offering him vast amounts of wealth, the position of king over them, and the most noble and beautiful of their women in exchange for his promise to stop inviting people to Islaam. He responded to them by reciting the first thirteen verses of Soorah Fussilat, until they asked him to stop. The Quraysh also resorted to torturing their slaves and relatives who had embraced Islaam in a vain attempt to cause them to revert to paganism. Later they organized an economic boycott against the Prophet his followers and the members of his clan, Banoo Haashim, in an attempt to starve them into submission. But even this plan eventually failed. Finally, they plotted to kill him in his home by sending armed young men from each of the clans of Quraysh in order that the guilt of his murder be shared by all the clans, making revenge by the Prophet’s clan impossible.
However, Allaah enabled the Prophet (sallallaahu `alayhi wa sallam) and his followers to flee Makkah and join a new band of converts who had arisen among the tribes of a city to the north called Yathrib. Islaam spread rapidly through the clans of Yathrib, and within a year Muslims became the city’s majority. Prophet Muhammad was then made the ruler, and the name of the city was changed to Madeenah an-Nabee (The City of the Prophet sallallaahu `alayhi wa sallam), which was then shortened to “Madeenah.” Over the next eight years, the clans of Makkah and its neighboring lands mounted a series of unsuccessful battle campaigns against the emerging Muslim state in Madeenah, which ended with the Muslim invasion of Makkah itself.
All of this bloodshed could have been avoided if only the Quraysh and their allies had been able to produce a mere three lines of poetry or flowing prose similar to the shortest soorah of the Qur’aan. Hence, there can be no doubt about the inimitability of the Qur’aan’s literary style, about the miracle of its rhyme and the marvel of its rhythm.
It has been suggested that the inimitability of the Qur’aan is not necessarily unique, for great English poets like Shakespeare, Chaucer, or great poets in any language tend to have distinctly unique styles which set them apart from their contemporaries. However, if, for example, some leading poet of today were to make an in-depth study of Shakespeare’s writings and write a sonnet in Shakespeare’s style in old ink and on old paper, then claim that he had discovered a lost poem of Shakespeare’s, the literary world would probably accept this claim, even after careful study. Thus, even the greatest of poets could be imitated, no matter how unique his style was, just as the famous painters have been imitated. The Qur’aan, however, is way above this level, as attempts to forge chapters have been made throughout the ages, yet none has withstood close scrutiny. And, as was mentioned before, the incentive to imitate the Qur’aan was more intense during the time of its revelation when literally skills were at their peak than at any other time, yet there was no successful attempt
The Evil Deeds that Lead one to Hell
Sheikh al-Islam Ibn Taymiyah, may Allah have mercy on him, was asked: “What are the deeds of the people of Hell, and what are the deeds of the people of Paradise?”
He replied: “The deeds of the people of Hell are:
associating partners with Allah
disbelieving in His Messengers
kufr (ingratitude, disbelief)
hasad (malicious envy)
He replied: “The deeds of the people of Hell are:
associating partners with Allah
disbelieving in His Messengers
kufr (ingratitude, disbelief)
hasad (malicious envy)
The Phoenix will once again rise
” I am a Muslim man who was born and raised in the United States by parents who are natives of Egypt. I have seen the way Muslim immigrants in this country teach their children about Islam, and I must say that I disagree with it ….. ”
I hold firm belief that the reason for the decrepit state of Muslims in the world today is due to the deviation we have taken from the Sunnah of Mohammed, (pbuh) in the teaching and communication of the word of Allah. I have seen many children of Muslim immigrants completely stray from Islam once they are out on their own
I hold firm belief that the reason for the decrepit state of Muslims in the world today is due to the deviation we have taken from the Sunnah of Mohammed, (pbuh) in the teaching and communication of the word of Allah. I have seen many children of Muslim immigrants completely stray from Islam once they are out on their own
The ten persons for Paradise
The Messenger, sallallahu `alayhi wa sallam, clearly stated that ten of his Companions would be in Paradise. Ahmad reports from Sa`id ibn Zayd, and Tirmidhi reports from `Abdul-Rahman ibn `Awf, that the Prophet, sallallahu `alayhi wa sallam, said:
“Abu Bakr will be in Paradise, `Umar will be in Paradise, `Uthman will be in Paradise, `Ali will be in Paradise, Talhah will be in Paradise, Al-Zubayr will be in Paradise, `Abdul-Rahman ibn `Awf will be in Paradise, Sa`d ibn Abi Waqqas will be in Paradise, Sa`id ibn Zayd will be in Paradise and Abu `Ubaydah ibn al-Jarrah will be in Paradise.” Its isnad is sahih
“Abu Bakr will be in Paradise, `Umar will be in Paradise, `Uthman will be in Paradise, `Ali will be in Paradise, Talhah will be in Paradise, Al-Zubayr will be in Paradise, `Abdul-Rahman ibn `Awf will be in Paradise, Sa`d ibn Abi Waqqas will be in Paradise, Sa`id ibn Zayd will be in Paradise and Abu `Ubaydah ibn al-Jarrah will be in Paradise.” Its isnad is sahih
The way to achieve happiness
It is the nature of every person to seek happiness, happiness is the object of all their strive. Some people strive to seek a temporal happiness of this world, thinking that this is the only true happiness which bill be succeeded by pain and sorrow at the day of doom, these will tomorrow know that they were striving to achieve misery.
While others know that to obey Allah, and follow His religion, and to fix themselves to faith in Him is the only true way to happiness. For them the pleasures and riches of the world are of little consequence
While others know that to obey Allah, and follow His religion, and to fix themselves to faith in Him is the only true way to happiness. For them the pleasures and riches of the world are of little consequence
Throwing culture to the wind
The first eighty or so years after the Prophet (peace be upon him) were the best time in all human history in which to live. Pure, true, uncorrupted Islam was practiced and spread. In His Infinite Wisdom, Allah revealed the Qur’an in Arabic to Arabic speaking people. These same people, only had to hear the Qur’an and immediately they understood its significance. The greatest thing in their culture was their depth of understanding of the pure Arabic language. Islam was the means of transforming them into the most outstanding civilization of all time
Why The Jews Were Cursed
Rasul Allah’s wife, Umm Al-Mu’mineen Safiyyah bint Huyayy – radi Allahu ‘anha – was the daughter of one of the Jewish leaders of Madinah. After her Islam, she informed the Prophet – sal Allahu alayhi wa sallam – when she had first felt the rays of Islam enter her blessed heart.It was the day that Anas – radi Allahu ‘anhu – describes as the most radiant day to every come upon al-Madinah – the day Rasul Allah – sal Allahu alayhi wa sallam – entered it. All the Ansar men, women and children gathered to greet him, cheers of praise to Allah filled the air.
Before the boat drowns
Ashaab As-Sabt – the people of Saturday. They were a townsfolk from Bani Israa’eel who were tested with the Sabbath, the day when they were to leave their worldly affairs and devout to Allah. All week long they would go fishing, with scant return. But on Saturdays, when they were required to put aside their activities, the fish would come in abundance. A test from Allah!
Dealing with common disputes between Muslims
The following article is a response to the too often occuring phenomenon of Muslims disputing between one another or unjustifiably accusing one another of sins and deviations. This sad occurrence, that ideally should not happen between brethren, has many causes. Sometimes the matter in question and the actions taken by one party or another can reach the level of sheer enmity and has lead to major rifts and caused great confusion among Muslims and those who should be assisting one another in righteousness and piety are instead at each others throats! Please take note of the actual examples and practical measures brought forth by the author and may Allah protect us from the regrettable situations described and help us to overcome them in the event of their occurrence, ameen. A close look is being taken in the situation where a Muslim accuses another of not respecting the great scholars of Islam. – Ed
Have you packed your bags
When we pack our bags to go visit far away living friends, we remember to pack our clothes, shoes, bathroom neccesities and other little things ….
Since we could understand right from wrong, we have started packing our bags and will finish when our souls leave us.
Since we could understand right from wrong, we have started packing our bags and will finish when our souls leave us.
Misconceptions Concerning Taraweeh
. What number of raka’aat is the Taraaweeh prayer consist of? Does it have a specific number? What number of raka’aat is best?
By the Name of Allaah, the Most Beneficent, the Most Merciful. All Praise is due to Allaah, and may the Peace and Blessings of Allaah be upon Allaah’s Messenger, and upon his family, companions, and whoever follows his guidance.
What has authentically been reported from the Prophet sallallaahu ‘alayhi wa sallam confirms the fact that there is much latitude with respect to the number of raka’aat to be performed in the night prayer, and that there is no definite number. But it is the Sunnah (way of the Prophet sallallaahu ‘alayhi wa sallam) that the believer, male and female, pray in pairs of twos, making tasleem after every two.
Amongst these narrations is that which has been reported by al-Bukhari and Muslim in the hadith of ibn ‘Umar radiallaahu ‘anhu, that the Prophet sallallaahu ‘alayhi wa sallam said, “Salaat al-Layl (the night prayer) is in pairs of two, and whosoever amongst you fears the break of dawn, let him pray one rak’ah, for it will be a Witr for all the raka’aat he has previously offered.”
And his saying, “Salaat al-layl is in pairs of two,” is a declarative statement, but has the implication of a command; it is equivalent to his sallallaahu ‘alayhi wa sallam saying, “Pray in the night in pairs of two.”
What is intended here by praying in pairs of two is that one is that the tasleem is to be pronounced after every two raka’aat. Then, the prayer is to be concluded by performing one rak’ah, which is known as the Witr (odd) prayer. This is how the Prophet sallallaahu ‘alayhi wa sallam would perform his prayer. He sallallaahu ‘alayhi wa sallam would pray in the night in pairs of two, and then pray one rak’ah of Witr, as was described in the different narrations of ‘Aa’ishah, Ibn ‘Abbaas, and other Sahaabah, may Allaah be pleased with them all. ‘Aa’ishah radiallaahu ‘anha said, “The Messenger of Allaah sallallaahu ‘alayhi wa sallam would perform ten raka’aat of prayer, pronouncing the tasleem after every two, and then perform one rak’ah of Witr.”
And she radiallaahu ‘anha also said, “The Prophet sallallaahu ‘alayhi wa sallam would not increase the number of raka’aat in the night prayer more than eleven, neither in Ramadaan nor in any other month. He would pray four raka’aat, let alone their excellency and their length, then he would pray another four, let alone their excellency and their length, and then he would pray three…”
Some people have mistakenly presumed that these four raka’aat are to be performed with one tasleem, but this is not correct. What is meant here is that the Prophet sallallaahu ‘alayhi wa sallam would conclude the prayer by pronouncing the tasleem every two raka’aat, as is mentioned in the previous hadith, as well as in his sallallaahu ‘alayhi wa sallam saying, “The night prayer is in pairs of two.” Another evidence is what has been authentically reported in Saheeh al-Bukhari by Ibn ‘Abbaas, that the Prophet sallallaahu ‘alayhi wa sallam used to pronounce the tasleem after every two raka’aat.
And ‘Aai’shah’s statement, may Allaah be pleased with her, “The Prophet sallallaahu ‘alayhi wa sallam would not increase the number of raka’aat in the night prayer more than eleven, neither in Ramadaan nor in any other month,” is an evidence that what is preferred in the night prayer, whether in Ramadaan or in any other month, is that one performs eleven raka’aat, pronouncing the tasleem after every two, and then concluding the prayer with one rak’ah of Witr.
And it has also been narrated by ‘Aai’shah and other Sahaabah that the Prophet sallallaahu ‘alayhi wa sallam would also at times pray thirteen rak’ah.
Performing eleven or thirteen rak’ah is what is preferred and what has been most authentically reported of the Prophet sallallaahu ‘alayhi wa sallam. And of the two, performing eleven raka’aat is preferred, but if he was to perform thirteen, including the Witr, then this is also Sunnah and good. And praying this number is more gentle on the people. It is more favorable to the Imam’s khushoo’ and recitation, its beauty, his reflection upon its verses, and the rukoo’ and sujood. It also does not cause him to haste in his prayer.
And if one prayed twenty-three rak’ah, including the Witr, as ‘Umar radiallaahu ‘anhu and other Sahaabah did in some nights of Ramadaan, then there is no harm in that, because there is much latitude in this matter. It has been reported that ‘Umar radiallaahu ‘anhu and other companions prayed eleven rak’ah including the Witr, as in the hadeeth of ‘Aai’shah radiallaahu ‘anha, and also that he prayed twenty three. And it has also been reported that he ordered whom he appointed to lead the night prayer from the Sahaabah to pray eleven rak’ah, as has been reported that he ordered them to pray twenty-three. This gives evidence to the fact that there is much latitude in this matter, as does his sallallaahu ‘alayhi wa sallam saying, “The night prayer is in pairs of two.”
But what is preferred is to pray eleven or thirteen rak’ah as this is what the Prophet sallallaahu ‘alayhi wa sallamadiallaahu ‘anhu did. And it has been previously mentioned that of the two, praying eleven rak’ah is best, on account of the saying of ‘Aai’shah radiallaahu ‘anha, “The Prophet sallallaahu ‘alayhi wa sallam would not increase the number of raka’aat in the night prayer more than eleven, neither in Ramadaan nor in any other month.” What is meant here is that he would not increase most of the time, and this is due to the fact that she and other Sahaabah also reported that he sallallaahu ‘alayhi wa sallam performed thirteen rak’ah, This confirms that he would sometimes increase the prayer more than eleven rak’ah.
‘Aa’ishah radiallaahu ‘anhu was the most understanding in the religion and most knowledgeable of the Sunnah of the Messenger sallallaahu ‘alayhi wa sallam from amongst the women. She would investigate and question what the Prophet sallallaahu ‘alayhi wa sallam would do when she was with him and would inform other Sahaabah of it. She would ask other wives of the Prophet sallallaahu ‘alayhi wa sallam and companions as well. Because of her devotion to knowledge and her extensive memory, she preserved a substantial amount of knowledge and numerous ahaadith of the Messenger of Allaah sallallaahu ‘alayhi wa sallam.
Therefore, if the Prophet sallallaahu ‘alayhi wa sallam diversified his prayer by performing eleven rak’ah in some nights and thirteen in others, then there is no harm in that, for it is all considered Sunnah. But what is not permissible is to pray four raka’aat uninterruptedly. Rather it is obligatory to pray in pairs of two due to his sallallaahu ‘alayhi wa sallam saying, “The night prayer is in pairs if two,” for this is a declarative statement which has the implication of a command.
Also, if one prayed the Witr prayer by performing three or five raka’aat uninterruptedly with one sitting, then there is no harm in this, for the Prophet sallallaahu ‘alayhi wa sallam also prayed in this way. However, one is not to pray four, six, or eight raka’aat simultaneously, as this has not been reported of the Prophet sallallaahu ‘alayhi wa sallam It also contradicts his command, “The night prayer is in pairs of two.” And if one were to continuously perform seven or nine raka’aat, then there is no harm in this either, but what is preferred is to sit for the first tashahhud after the sixth or the eighth rak’ah, and then to stand and complete the rest of the prayer.
All of this has been transmitted of the Prophet sallallaahu ‘alayhi wa sallam and there is much latitude in this. But what is best is to pronounce the tasleem after every two raka’aat, and then to perform one rak’ah of Witr prayer, as was previously quoted in the hadith of ibn ‘Umar, “Salaat al-Layl (the night prayer) is in pairs of two, and whosoever amongst you fears the break of dawn, let him pray one rak’ah, for it will be a Witr for all the raka’aat he has previously offered”
This is what is preferred and easier for the people, for some people might have necessities to fulfill and might have to leave after two, four, or six raka’aat. So what is best and more befitting is that the Imaam pray in pairs of two raka’aat, and not perform five or seven continuously. However, if he were to do that sometimes to clarify the Sunnah, there is no harm.
As for praying the Shaf’a and Witr continuously like the Maghrib prayer by sitting after two raka’aat, this is not befitting, and at the very least it is makrooh (hated). This is due to the prohibition of making it resemble the Maghrib prayer. He is to continuously pray three raka’aat with one tasleem and one sitting, and Allaah is the Owner of Tawfeeq.
2. Is it better for the Imaam to vary in the number of raka’aat he performs, or to limit it to eleven?
I do not know any harm in the Imaam varying in the number of raka’aat. If he prays eleven rak’ah in some nights and twenty three in others, then there is nothing wrong in this. Even if he were to pray more than twenty-three, there is no harm, for there is much leeway in the matter regarding the number of raka’aat to be performed in Taraaweeh. However, if he limits the prayer to eleven rak’ah to reaffirm the Sunnah and to teach the people, then there is no harm in that either.
3. What about people, if they pray with an Imaam who prays twenty three rak’ah, pray eleven, and in doing that do not complete the prayer with the Imaam? Is their action in terms with the Sunnah?
The Sunnah is to complete the prayer with the Imaam, even if he were to pray twenty three rak’ah, for the Messenger of Allaah sallallaahu ‘alayhi wa sallam said, “Whosoever stands as if he has prayed the whole night.” It has been reported in another wording, “…the remainder of the night.” Hence it is better for the one praying to perform the prayer with the Imaam until he completes it, whether it consists of eleven, twenty three, or any other number of raka’aat. This is what is better, that he follows the Imaam until he completes the prayer. As for the authenticity of praying twenty three rak’ah, it was performed by ‘Umar radiallaahu ‘anhu and other Sahaabah as well, so there is no shortcoming in that. In fact, it is from the Sunnah, the Sunnah of the rightly guided successors. The evidence for this is that in the hadith if ibn ‘Umar radiallaahu ‘anhu previously mentioned, the Prophet sallallaahu ‘alayhi wa sallam did not specify any particular number of raka’aat, rather, he sallallaahu ‘alayhi wa sallam said, “The night prayer is in pairs of two.”
4. Is it preferred that the Imaam complete the entire Qur’aan in Taraaweeh?
There is much latitude in this matter. I do not know of any evidence that proves that it is better, except for the fact that some scholars have mentioned that it is praiseworthy (mustahab) for the Imaam to recite the entire Qur’aan for the congregation, in order that they receive the opportunity to listen to its entirety. However, this is not a clear evidence. What is most important is that the Imaam has khushoo’ in his prayer, that he feels at rest, and that the people benefit from him, even if he did not complete except for half of the Qur’aan. What is important is not that he completes it, but that the people benefit and find peace in his prayer, his khushoo’, and his recitation. However, if it is made easy for him to complete the recitation, then all praise is for Allaah, and if it is not made easy, then what he does recite for them is sufficient, for his concern should be for the people and that they have khushoo’ in their prayer. That the people benefit is more important than the mere completion of the Qur’aan, but if he does finish the Qur’aan without causing difficulty for the people, then this is well and good.
5. Is it permissible for one or more people from the congregation to carry a mushaf during the Taraaweeh prayer?
I do not know any evidence to support this. What is apparent is that one should have khushoo’ and feel at peace in his prayer, and not carry a mushaf. He should put his right hand over is left hand as is the Sunnah. He should place his right hand on his left hand, wrist, and forearm, and put them on his chest. This is what is better and more correct. Carrying a mushaf prevents one from doing these acts of Sunnah and concentrating on the Imaam and his recitation, and keeps his heart and eyes busy in examining the pages and verses. So what I believe is that leaving it is the Sunnah, and that one should listen and concentrate on the recitation, and not use the mushaf. And if someone from the congregation comes to know that the Imaam made a mistake, he should correct him, and if he does not, then someone else should correct him. But if the Imaam does make a mistake in recitation and he is not corrected, it does not harm the prayer. A mistake only harms the prayer if it made in Surah al-Faatihah, for it is a rukn of the prayer. But if one was to carry a mushaf and correct the Imaam when it necessitates, then there may be no harm in that. But as for every person carrying a mushaf, then this is contrary to the Sunnah.
6. What is the ruling concerning the apparent raising of people’s voices in weeping that has become very apparent in the masaajid?
I have warned many of those who have called me from this act. This is not a befitting act on account of the fact that it distracts others and also the one reciting the Qur’aan. So what is incumbent upon the believer is that he be cautious in that he is not heard weeping, and that he be cautious in that he does not show off by it, for Shaytaan might lead him to that. It is incumbent that he does not disturb the people by his weeping. It is known that some people do not do it by their choice, but that it is something that overwhelms them without intending it. This is forgiven if it occurred without his choice. It has been authentically reported that when the Prophet sallallaahu ‘alayhi wa sallam recited, a sound like the wheezing of a cauldron could be heard from his weeping. And it has also been reported that when Abu Bakr t recited the Qur’aan, people could not hear due to his weeping. And also it has been reported of ‘Umar t that his weeping could be heard from the last rows of the congregation. This does not mean, though, that they would intentionally raise their voice in crying, but that it was something that overwhelmed them by the khashyah of Allaah. Therefore if weeping does subdue someone without him intending it, then is no blame in that.
7. Some people, when the Imaam and he pronounces tasleem in the Witr, stand and perform another rak’ah in order that they can pray the Witr at a later time in the last part of the night. What is the ruling concerning this? Is this considered completing with the Imaam?
We do not know any harm in this, as the scholars have mentioned, because a person does this so that he can pray the Witr at a later time in the last part of the night. It will be counted as if he stood with the Imaam until he completed the prayer since he did stand with the Imaam until he turned away, but merely added another rak’ah. He did this in the interest of the religionee’ah, which is that the Witr could be performed in the last part of the night, so there is no harm in this. He is not disqualified from gaining the reward of standing with the Imaam, but in fact he stood with the Imaam until he completed his prayer. He did not complete it with him, rather delayed it shortly.
8. If a person came to the masjid and found the congregation praying Taraaweeh, and he had not as yet prayed ‘Ishaa, can he join them in prayer with the niyyah of praying ‘Ishaa?
There is no harm in that one pray with the niyyah of ‘Ishaa with others who are praying Taraaweeh. This is the correct opinion of the two held by the scholars. And when the Imaam pronounces the tasleem, he should stand and complete the remainder of his prayer. It has been reported in al-Bukhari and Muslim on the authority of Mu’aadh bin Jabal radiallaahu ‘anhu, that he used to pray the ‘Ishaa prayer with the Prophet sallallaahu ‘alayhi wa sallam, then return to his people and lead them in theirs, and the Prophet sallallaahu ‘alayhi wa sallam did not object to that. This proves the permissibility of praying an obligatory prayer behind the one praying a superogatory one. It has been reported in Saheeh al-Bukhari, that the Prophet sallallaahu ‘alayhi wa sallam, in some types of the prayer of fear, prayed two rak’ah with a group of believers, prayed another two with the next group, and then made the tasleem. So the first two rak’ahs was considered obligatory prayer, and the second was considered superogatory for him, and obligatory for the congregation.
By the Name of Allaah, the Most Beneficent, the Most Merciful. All Praise is due to Allaah, and may the Peace and Blessings of Allaah be upon Allaah’s Messenger, and upon his family, companions, and whoever follows his guidance.
What has authentically been reported from the Prophet sallallaahu ‘alayhi wa sallam confirms the fact that there is much latitude with respect to the number of raka’aat to be performed in the night prayer, and that there is no definite number. But it is the Sunnah (way of the Prophet sallallaahu ‘alayhi wa sallam) that the believer, male and female, pray in pairs of twos, making tasleem after every two.
Amongst these narrations is that which has been reported by al-Bukhari and Muslim in the hadith of ibn ‘Umar radiallaahu ‘anhu, that the Prophet sallallaahu ‘alayhi wa sallam said, “Salaat al-Layl (the night prayer) is in pairs of two, and whosoever amongst you fears the break of dawn, let him pray one rak’ah, for it will be a Witr for all the raka’aat he has previously offered.”
And his saying, “Salaat al-layl is in pairs of two,” is a declarative statement, but has the implication of a command; it is equivalent to his sallallaahu ‘alayhi wa sallam saying, “Pray in the night in pairs of two.”
What is intended here by praying in pairs of two is that one is that the tasleem is to be pronounced after every two raka’aat. Then, the prayer is to be concluded by performing one rak’ah, which is known as the Witr (odd) prayer. This is how the Prophet sallallaahu ‘alayhi wa sallam would perform his prayer. He sallallaahu ‘alayhi wa sallam would pray in the night in pairs of two, and then pray one rak’ah of Witr, as was described in the different narrations of ‘Aa’ishah, Ibn ‘Abbaas, and other Sahaabah, may Allaah be pleased with them all. ‘Aa’ishah radiallaahu ‘anha said, “The Messenger of Allaah sallallaahu ‘alayhi wa sallam would perform ten raka’aat of prayer, pronouncing the tasleem after every two, and then perform one rak’ah of Witr.”
And she radiallaahu ‘anha also said, “The Prophet sallallaahu ‘alayhi wa sallam would not increase the number of raka’aat in the night prayer more than eleven, neither in Ramadaan nor in any other month. He would pray four raka’aat, let alone their excellency and their length, then he would pray another four, let alone their excellency and their length, and then he would pray three…”
Some people have mistakenly presumed that these four raka’aat are to be performed with one tasleem, but this is not correct. What is meant here is that the Prophet sallallaahu ‘alayhi wa sallam would conclude the prayer by pronouncing the tasleem every two raka’aat, as is mentioned in the previous hadith, as well as in his sallallaahu ‘alayhi wa sallam saying, “The night prayer is in pairs of two.” Another evidence is what has been authentically reported in Saheeh al-Bukhari by Ibn ‘Abbaas, that the Prophet sallallaahu ‘alayhi wa sallam used to pronounce the tasleem after every two raka’aat.
And ‘Aai’shah’s statement, may Allaah be pleased with her, “The Prophet sallallaahu ‘alayhi wa sallam would not increase the number of raka’aat in the night prayer more than eleven, neither in Ramadaan nor in any other month,” is an evidence that what is preferred in the night prayer, whether in Ramadaan or in any other month, is that one performs eleven raka’aat, pronouncing the tasleem after every two, and then concluding the prayer with one rak’ah of Witr.
And it has also been narrated by ‘Aai’shah and other Sahaabah that the Prophet sallallaahu ‘alayhi wa sallam would also at times pray thirteen rak’ah.
Performing eleven or thirteen rak’ah is what is preferred and what has been most authentically reported of the Prophet sallallaahu ‘alayhi wa sallam. And of the two, performing eleven raka’aat is preferred, but if he was to perform thirteen, including the Witr, then this is also Sunnah and good. And praying this number is more gentle on the people. It is more favorable to the Imam’s khushoo’ and recitation, its beauty, his reflection upon its verses, and the rukoo’ and sujood. It also does not cause him to haste in his prayer.
And if one prayed twenty-three rak’ah, including the Witr, as ‘Umar radiallaahu ‘anhu and other Sahaabah did in some nights of Ramadaan, then there is no harm in that, because there is much latitude in this matter. It has been reported that ‘Umar radiallaahu ‘anhu and other companions prayed eleven rak’ah including the Witr, as in the hadeeth of ‘Aai’shah radiallaahu ‘anha, and also that he prayed twenty three. And it has also been reported that he ordered whom he appointed to lead the night prayer from the Sahaabah to pray eleven rak’ah, as has been reported that he ordered them to pray twenty-three. This gives evidence to the fact that there is much latitude in this matter, as does his sallallaahu ‘alayhi wa sallam saying, “The night prayer is in pairs of two.”
But what is preferred is to pray eleven or thirteen rak’ah as this is what the Prophet sallallaahu ‘alayhi wa sallamadiallaahu ‘anhu did. And it has been previously mentioned that of the two, praying eleven rak’ah is best, on account of the saying of ‘Aai’shah radiallaahu ‘anha, “The Prophet sallallaahu ‘alayhi wa sallam would not increase the number of raka’aat in the night prayer more than eleven, neither in Ramadaan nor in any other month.” What is meant here is that he would not increase most of the time, and this is due to the fact that she and other Sahaabah also reported that he sallallaahu ‘alayhi wa sallam performed thirteen rak’ah, This confirms that he would sometimes increase the prayer more than eleven rak’ah.
‘Aa’ishah radiallaahu ‘anhu was the most understanding in the religion and most knowledgeable of the Sunnah of the Messenger sallallaahu ‘alayhi wa sallam from amongst the women. She would investigate and question what the Prophet sallallaahu ‘alayhi wa sallam would do when she was with him and would inform other Sahaabah of it. She would ask other wives of the Prophet sallallaahu ‘alayhi wa sallam and companions as well. Because of her devotion to knowledge and her extensive memory, she preserved a substantial amount of knowledge and numerous ahaadith of the Messenger of Allaah sallallaahu ‘alayhi wa sallam.
Therefore, if the Prophet sallallaahu ‘alayhi wa sallam diversified his prayer by performing eleven rak’ah in some nights and thirteen in others, then there is no harm in that, for it is all considered Sunnah. But what is not permissible is to pray four raka’aat uninterruptedly. Rather it is obligatory to pray in pairs of two due to his sallallaahu ‘alayhi wa sallam saying, “The night prayer is in pairs if two,” for this is a declarative statement which has the implication of a command.
Also, if one prayed the Witr prayer by performing three or five raka’aat uninterruptedly with one sitting, then there is no harm in this, for the Prophet sallallaahu ‘alayhi wa sallam also prayed in this way. However, one is not to pray four, six, or eight raka’aat simultaneously, as this has not been reported of the Prophet sallallaahu ‘alayhi wa sallam It also contradicts his command, “The night prayer is in pairs of two.” And if one were to continuously perform seven or nine raka’aat, then there is no harm in this either, but what is preferred is to sit for the first tashahhud after the sixth or the eighth rak’ah, and then to stand and complete the rest of the prayer.
All of this has been transmitted of the Prophet sallallaahu ‘alayhi wa sallam and there is much latitude in this. But what is best is to pronounce the tasleem after every two raka’aat, and then to perform one rak’ah of Witr prayer, as was previously quoted in the hadith of ibn ‘Umar, “Salaat al-Layl (the night prayer) is in pairs of two, and whosoever amongst you fears the break of dawn, let him pray one rak’ah, for it will be a Witr for all the raka’aat he has previously offered”
This is what is preferred and easier for the people, for some people might have necessities to fulfill and might have to leave after two, four, or six raka’aat. So what is best and more befitting is that the Imaam pray in pairs of two raka’aat, and not perform five or seven continuously. However, if he were to do that sometimes to clarify the Sunnah, there is no harm.
As for praying the Shaf’a and Witr continuously like the Maghrib prayer by sitting after two raka’aat, this is not befitting, and at the very least it is makrooh (hated). This is due to the prohibition of making it resemble the Maghrib prayer. He is to continuously pray three raka’aat with one tasleem and one sitting, and Allaah is the Owner of Tawfeeq.
2. Is it better for the Imaam to vary in the number of raka’aat he performs, or to limit it to eleven?
I do not know any harm in the Imaam varying in the number of raka’aat. If he prays eleven rak’ah in some nights and twenty three in others, then there is nothing wrong in this. Even if he were to pray more than twenty-three, there is no harm, for there is much leeway in the matter regarding the number of raka’aat to be performed in Taraaweeh. However, if he limits the prayer to eleven rak’ah to reaffirm the Sunnah and to teach the people, then there is no harm in that either.
3. What about people, if they pray with an Imaam who prays twenty three rak’ah, pray eleven, and in doing that do not complete the prayer with the Imaam? Is their action in terms with the Sunnah?
The Sunnah is to complete the prayer with the Imaam, even if he were to pray twenty three rak’ah, for the Messenger of Allaah sallallaahu ‘alayhi wa sallam said, “Whosoever stands as if he has prayed the whole night.” It has been reported in another wording, “…the remainder of the night.” Hence it is better for the one praying to perform the prayer with the Imaam until he completes it, whether it consists of eleven, twenty three, or any other number of raka’aat. This is what is better, that he follows the Imaam until he completes the prayer. As for the authenticity of praying twenty three rak’ah, it was performed by ‘Umar radiallaahu ‘anhu and other Sahaabah as well, so there is no shortcoming in that. In fact, it is from the Sunnah, the Sunnah of the rightly guided successors. The evidence for this is that in the hadith if ibn ‘Umar radiallaahu ‘anhu previously mentioned, the Prophet sallallaahu ‘alayhi wa sallam did not specify any particular number of raka’aat, rather, he sallallaahu ‘alayhi wa sallam said, “The night prayer is in pairs of two.”
4. Is it preferred that the Imaam complete the entire Qur’aan in Taraaweeh?
There is much latitude in this matter. I do not know of any evidence that proves that it is better, except for the fact that some scholars have mentioned that it is praiseworthy (mustahab) for the Imaam to recite the entire Qur’aan for the congregation, in order that they receive the opportunity to listen to its entirety. However, this is not a clear evidence. What is most important is that the Imaam has khushoo’ in his prayer, that he feels at rest, and that the people benefit from him, even if he did not complete except for half of the Qur’aan. What is important is not that he completes it, but that the people benefit and find peace in his prayer, his khushoo’, and his recitation. However, if it is made easy for him to complete the recitation, then all praise is for Allaah, and if it is not made easy, then what he does recite for them is sufficient, for his concern should be for the people and that they have khushoo’ in their prayer. That the people benefit is more important than the mere completion of the Qur’aan, but if he does finish the Qur’aan without causing difficulty for the people, then this is well and good.
5. Is it permissible for one or more people from the congregation to carry a mushaf during the Taraaweeh prayer?
I do not know any evidence to support this. What is apparent is that one should have khushoo’ and feel at peace in his prayer, and not carry a mushaf. He should put his right hand over is left hand as is the Sunnah. He should place his right hand on his left hand, wrist, and forearm, and put them on his chest. This is what is better and more correct. Carrying a mushaf prevents one from doing these acts of Sunnah and concentrating on the Imaam and his recitation, and keeps his heart and eyes busy in examining the pages and verses. So what I believe is that leaving it is the Sunnah, and that one should listen and concentrate on the recitation, and not use the mushaf. And if someone from the congregation comes to know that the Imaam made a mistake, he should correct him, and if he does not, then someone else should correct him. But if the Imaam does make a mistake in recitation and he is not corrected, it does not harm the prayer. A mistake only harms the prayer if it made in Surah al-Faatihah, for it is a rukn of the prayer. But if one was to carry a mushaf and correct the Imaam when it necessitates, then there may be no harm in that. But as for every person carrying a mushaf, then this is contrary to the Sunnah.
6. What is the ruling concerning the apparent raising of people’s voices in weeping that has become very apparent in the masaajid?
I have warned many of those who have called me from this act. This is not a befitting act on account of the fact that it distracts others and also the one reciting the Qur’aan. So what is incumbent upon the believer is that he be cautious in that he is not heard weeping, and that he be cautious in that he does not show off by it, for Shaytaan might lead him to that. It is incumbent that he does not disturb the people by his weeping. It is known that some people do not do it by their choice, but that it is something that overwhelms them without intending it. This is forgiven if it occurred without his choice. It has been authentically reported that when the Prophet sallallaahu ‘alayhi wa sallam recited, a sound like the wheezing of a cauldron could be heard from his weeping. And it has also been reported that when Abu Bakr t recited the Qur’aan, people could not hear due to his weeping. And also it has been reported of ‘Umar t that his weeping could be heard from the last rows of the congregation. This does not mean, though, that they would intentionally raise their voice in crying, but that it was something that overwhelmed them by the khashyah of Allaah. Therefore if weeping does subdue someone without him intending it, then is no blame in that.
7. Some people, when the Imaam and he pronounces tasleem in the Witr, stand and perform another rak’ah in order that they can pray the Witr at a later time in the last part of the night. What is the ruling concerning this? Is this considered completing with the Imaam?
We do not know any harm in this, as the scholars have mentioned, because a person does this so that he can pray the Witr at a later time in the last part of the night. It will be counted as if he stood with the Imaam until he completed the prayer since he did stand with the Imaam until he turned away, but merely added another rak’ah. He did this in the interest of the religionee’ah, which is that the Witr could be performed in the last part of the night, so there is no harm in this. He is not disqualified from gaining the reward of standing with the Imaam, but in fact he stood with the Imaam until he completed his prayer. He did not complete it with him, rather delayed it shortly.
8. If a person came to the masjid and found the congregation praying Taraaweeh, and he had not as yet prayed ‘Ishaa, can he join them in prayer with the niyyah of praying ‘Ishaa?
There is no harm in that one pray with the niyyah of ‘Ishaa with others who are praying Taraaweeh. This is the correct opinion of the two held by the scholars. And when the Imaam pronounces the tasleem, he should stand and complete the remainder of his prayer. It has been reported in al-Bukhari and Muslim on the authority of Mu’aadh bin Jabal radiallaahu ‘anhu, that he used to pray the ‘Ishaa prayer with the Prophet sallallaahu ‘alayhi wa sallam, then return to his people and lead them in theirs, and the Prophet sallallaahu ‘alayhi wa sallam did not object to that. This proves the permissibility of praying an obligatory prayer behind the one praying a superogatory one. It has been reported in Saheeh al-Bukhari, that the Prophet sallallaahu ‘alayhi wa sallam, in some types of the prayer of fear, prayed two rak’ah with a group of believers, prayed another two with the next group, and then made the tasleem. So the first two rak’ahs was considered obligatory prayer, and the second was considered superogatory for him, and obligatory for the congregation.
Monday 7 March 2011
Hardening of the Heart - Introduction
Hardening of the Heart - Introduction
Transcript of a Lecture by Dr. Abu Ameenah Bilal Philips
Darul Arqam, Singapore, November 26, 1988 Sections of this article:
Introduction
Chapter 1
Chapter 2
Chapter 3
Chapter 4
(Zawaj.com Editor's note: I added the subheadings to make the article easier to follow).
The Heart is the Home of Iman, Taqwaa and Good Intentions
The Prophet Muhammad Sallallahu 'Alayhi wa sallam informed us in a very famous tradition, commonly quoted with reference to halal and haram, about the importance of the heart. He said:
"There is in the body a lump of flesh - if it becomes good, the whole body becomes good and if it becomes bad, the whole body becomes bad. And indeed it is the heart."
The hadith in full:- Bukhary, Volume 1, Book 2, Number 49: Narrated An-Nu'man bin Bashir: I heard Allah's Apostle saying, 'Both legal and illegal things are evident but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it. (O people!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart.'
He said that after explaining that the halal is clear and that the haram is clear and that between them are obscure areas, not known to most people. However, what protects a person from the haram and ensures that he remains in the halal is knowledge; but beyond knowledge, it is the state of the heart. If the heart is good, then it makes use of the knowledge and it avoids what is prohibited. If the heart is bad, then the knowledge is of no benefit to it and it will indulge in what is prohibited.
The Prophet Sallallahu 'Alayhi Wa sallam, on the last pilgrimage, informed his Companions and the nations of Muslims to come, that there is no favour or no special place of the Arab over the non-Arab; nor is there any favour or special position of White over Black, but that favour in the sight of Allah, is with those who fear Him, those who have taqwa. After bearing witness to that, he said that "Taqwa is in the heart."
In these statements and other similar statements, we find stress being placed on the heart - that the heart is the part of the body, which Allah has favoured over all other parts. It is the place of iman. Had there been in the body another part that were nearer to Allah, taqwa would have been placed there because iman is the most valuable thing that a human being can have. There is nothing more valuable. It is the determination ultimately of those who have belief in Allah - those who have accepted the message and who have chosen Paradise over Hell. It is the distinction of those who have belief and those who have disbelief.
The value of iman is more than all of the things of this world. This is why the Prophet Muhammad Sallallahu 'Alayhi wa sallam said that for ALLAH to guide by your hands a single person to Islam is worth more than anything in this world. For you to help someone to find iman is worth more than any of the things in this world.
The heart is the place by which the correctness of deeds is judged. The Prophet Muhammad Sallallahu 'Alayhi wa sallam said: "Deeds are judged according to the intention." The place of the intention is not on the lips. It is in the heart.
The hadith in full:- Bukhary, Volume 1, Book 2, Number 51: Narrated 'Umar bin Al-Khattab: Allah's Apostle said, "The reward of deeds depends upon the intention and every person will get the reward according to what he has intended. So whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Apostle. And whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for."
Our deeds - what we do externally - are judged ultimately by the states of our hearts. These are good deeds. Evil deeds are evil, but these good deeds are in reference to those that we perceive to be a part and parcel of righteousness. Allah will inspect the hearts to determine whether they are truly acts of righteousness.
The Prophet Muhammad Sallallahu 'Alayhi wa sallam had informed us that the first 3 people who would be cast into the Hell Fire are people who were involved in what everybody considers great acts of righteousness. They are the scholar who taught knowledge; the wealthy person who gave from his wealth in charity and the martyr who gave his life fighting in the path of God.
The Prophet Muhammad Sallallahu 'Alayhi Wa sallam, in an authentic narration, said that they would be among the first groups of people thrown into because the scholar, when he taught the knowledge that Allah gave him, did not do so for the sake of Allah. He taught so that people would praise him, saying what a great scholar he is and how knowledgeable he is. Allah will say to him: You received your praise, what you sought in that world. But there will be nothing for you in the next. So he will be drawn off on his face and thrown into Hell.
Similarly the rich individual - the philanthropist, who was generous with his wealth. He gave and people praised his generosity, but Allah will say, You did it for the praise and you were praised. There was no sincerity there; it was not for the sake of Allah. You did it for as long as people appreciated it, but when people did not pay you mind, you were not generous anymore. Your generosity was conditional; it was not really for the sake of Allah. So that individual will be drawn off on his face and thrown into Hell.
And the martyr - the one whom we all assumed had died fii-sabilillah. We would think that his place in Paradise is guaranteed. But Allah will say: You fought so people would say, 'How brave this one is! How strong and courageous he was! People said it; they praised him, but he did not do it for the sake of Allah, so he will be drawn off on his face and thrown into Hell.
This is all telling us that ultimately, even the highest of deeds can be of no avail if the hearts are sick; if the hearts are corrupt. So the place of the heart should, in our minds, occupy great attention. We have to spend much of our time observing, being aware of the state of our heart. When the Prophet Muhammad Sallallahu 'Alayhi wa sallam described Abu Bakr As-Siddiq, explaining to the people his status over the rest of them, he said, "He does not surpass you by performing more prayers and fasts - there are among you those who pray and fast more - but by something which deeply has embedded itself in his heart. Iman in his heart." That was where his superiority laid.
So there is no other faculty in the human body and existence that a believer should more concerned about. We have to make sure that this faculty is functioning as Allah wishes it to function. We should be greatly concerned about it. The Prophet Sallallahu 'Alayhi wa sallam used to make dua often, beginning: "I seek refuge in you, O Allah, from knowledge that does not benefit and from a heart which does not fear".
Softness of the Prophet's Heart
The Prophet Muhammad Sallallahu 'Alayhi wa sallam had a very soft heart. He treated people gently. His wives said that they could not recall an incident where he hit them or scolded them harshly. He was known for his gentleness. And Allah confirmed that this quality is an essential quality.
Allah said in the Quran, Surah Ali-Imran (3:159), "Due to Allah's mercy, you are gentle with them. Had you been severe and harsh hearted, they would have fled from around you."
This was the quality of the Prophets and this is the characteristic that all those who seek to guide others to Allah must have. As it was essential for the Prophets, it is essential for us. It is essential for those who seek knowledge; it is essential for all people. It is essential for parents, with regard to their children.
Softness of the heart is something that we cannot spend too much time on.
With regards to children, Al-Aqra Ibn Habis was visited by the Prophet Muhammad Sallallahu 'Alayhi Wa sallam. The Prophet Sallallahu 'Alayhi wa sallam lifted one of his children and placed the child on his lap. He kissed the child out of the kindness and softness of his heart towards the child. Al-Aqra said, "I have 10 other children and I have not kissed a single one of them." This was a point of pride, manhood - that one is not soft, that one is tough. The Prophet Sallallahu 'Alayhi wa sallam said to him, "Can I help it if Allah has removed mercy from your heart?" He went on to say, "And whoever is not merciful will not receive mercy."
So it is essential that parents show mercy to their children. And if we look at a home where a father is kind and merciful with his children, we find a home that is full of happiness and joy.
Mercy is something that we cannot live without.
Knowledge is Useless Without a Soft Heart
The reality for those seeking knowledge - as it is compulsory for us to seek knowledge of the Deen - is that if there is not, along with that knowledge, a soft heart, then we cannot taste the beauty of that knowledge. As Hassan Al-Basri had said, "If a man seeks knowledge, it will appear in his face, hands and tongue and in his humility to Allah."
The opposite is true - that nothing corrupts knowledge and da'wa more than the harshness of the heart. Where hearts have become hardened, the knowledge is of no benefit to the individual, nor can that individual benefit others with it. Softness of the heart is the characteristic of true Muslims. If it becomes absent, then a person's life is filled with distress and discomfort. This is the promise of Allah. Those who lack hearts that are soft will lead woeful lives. As Allah said in Surah Az-Zumar (39:22), "Woe to those whose hearts are hardened against the remembrance of Allah." They are in obvious misguidance. Woe to those whose hearts hear the Quran and they do not become fearful and humbled as a result of it. Woe to those whose eyes are reminded of the Words of Allah, but they do not weep in fear of Him. Woe to those who are reminded of the Warnings of Allah and they do not humble themselves to His Words.
It is a curse to have a hardened heart and it is a blessing to have a soft heart. Those with hardened hearts suffer in this life, even though they may have all of the trappings of this life. What seems to be an enjoyable life is empty - it is filled with loneliness. They cannot find peace of mind and of heart because their hearts are hardened to Allah, to belief in Allah, to submission to Allah.
That is why Allah said, "Whoever turns away from my remembrance will have a wretched life." [Quran, Surah Ta-Ha 20:124: "Whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgement." It is only with the remembrance of Allah that hearts find rest. Quran, Surah Al-Ra'd 13:28: "Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction."
How do One Achieve a Softened Heart?
What is most beneficial in this life is a soft heart. We should strive to achieve it because everything else would be meaningless and useless if we do not have softened hearts. How do we achieve this?
It is not a secret. It is not something known only to a few, handed down in special sessions and gatherings. As the Prophet Sallallahu 'Alayhi wa sallam said, "I have left you on a clear white plain, whose day is like its night. Anyone who deviates from it is destroyed." The way of the Prophet Sallallahu 'Alayhi wa sallam clarifies for us how to achieve a soft heart.
Transcript of a Lecture by Dr. Abu Ameenah Bilal Philips
Darul Arqam, Singapore, November 26, 1988 Sections of this article:
Introduction
Chapter 1
Chapter 2
Chapter 3
Chapter 4
(Zawaj.com Editor's note: I added the subheadings to make the article easier to follow).
The Heart is the Home of Iman, Taqwaa and Good Intentions
The Prophet Muhammad Sallallahu 'Alayhi wa sallam informed us in a very famous tradition, commonly quoted with reference to halal and haram, about the importance of the heart. He said:
"There is in the body a lump of flesh - if it becomes good, the whole body becomes good and if it becomes bad, the whole body becomes bad. And indeed it is the heart."
The hadith in full:- Bukhary, Volume 1, Book 2, Number 49: Narrated An-Nu'man bin Bashir: I heard Allah's Apostle saying, 'Both legal and illegal things are evident but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it. (O people!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart.'
He said that after explaining that the halal is clear and that the haram is clear and that between them are obscure areas, not known to most people. However, what protects a person from the haram and ensures that he remains in the halal is knowledge; but beyond knowledge, it is the state of the heart. If the heart is good, then it makes use of the knowledge and it avoids what is prohibited. If the heart is bad, then the knowledge is of no benefit to it and it will indulge in what is prohibited.
The Prophet Sallallahu 'Alayhi Wa sallam, on the last pilgrimage, informed his Companions and the nations of Muslims to come, that there is no favour or no special place of the Arab over the non-Arab; nor is there any favour or special position of White over Black, but that favour in the sight of Allah, is with those who fear Him, those who have taqwa. After bearing witness to that, he said that "Taqwa is in the heart."
In these statements and other similar statements, we find stress being placed on the heart - that the heart is the part of the body, which Allah has favoured over all other parts. It is the place of iman. Had there been in the body another part that were nearer to Allah, taqwa would have been placed there because iman is the most valuable thing that a human being can have. There is nothing more valuable. It is the determination ultimately of those who have belief in Allah - those who have accepted the message and who have chosen Paradise over Hell. It is the distinction of those who have belief and those who have disbelief.
The value of iman is more than all of the things of this world. This is why the Prophet Muhammad Sallallahu 'Alayhi wa sallam said that for ALLAH to guide by your hands a single person to Islam is worth more than anything in this world. For you to help someone to find iman is worth more than any of the things in this world.
The heart is the place by which the correctness of deeds is judged. The Prophet Muhammad Sallallahu 'Alayhi wa sallam said: "Deeds are judged according to the intention." The place of the intention is not on the lips. It is in the heart.
The hadith in full:- Bukhary, Volume 1, Book 2, Number 51: Narrated 'Umar bin Al-Khattab: Allah's Apostle said, "The reward of deeds depends upon the intention and every person will get the reward according to what he has intended. So whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Apostle. And whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for."
Our deeds - what we do externally - are judged ultimately by the states of our hearts. These are good deeds. Evil deeds are evil, but these good deeds are in reference to those that we perceive to be a part and parcel of righteousness. Allah will inspect the hearts to determine whether they are truly acts of righteousness.
The Prophet Muhammad Sallallahu 'Alayhi wa sallam had informed us that the first 3 people who would be cast into the Hell Fire are people who were involved in what everybody considers great acts of righteousness. They are the scholar who taught knowledge; the wealthy person who gave from his wealth in charity and the martyr who gave his life fighting in the path of God.
The Prophet Muhammad Sallallahu 'Alayhi Wa sallam, in an authentic narration, said that they would be among the first groups of people thrown into because the scholar, when he taught the knowledge that Allah gave him, did not do so for the sake of Allah. He taught so that people would praise him, saying what a great scholar he is and how knowledgeable he is. Allah will say to him: You received your praise, what you sought in that world. But there will be nothing for you in the next. So he will be drawn off on his face and thrown into Hell.
Similarly the rich individual - the philanthropist, who was generous with his wealth. He gave and people praised his generosity, but Allah will say, You did it for the praise and you were praised. There was no sincerity there; it was not for the sake of Allah. You did it for as long as people appreciated it, but when people did not pay you mind, you were not generous anymore. Your generosity was conditional; it was not really for the sake of Allah. So that individual will be drawn off on his face and thrown into Hell.
And the martyr - the one whom we all assumed had died fii-sabilillah. We would think that his place in Paradise is guaranteed. But Allah will say: You fought so people would say, 'How brave this one is! How strong and courageous he was! People said it; they praised him, but he did not do it for the sake of Allah, so he will be drawn off on his face and thrown into Hell.
This is all telling us that ultimately, even the highest of deeds can be of no avail if the hearts are sick; if the hearts are corrupt. So the place of the heart should, in our minds, occupy great attention. We have to spend much of our time observing, being aware of the state of our heart. When the Prophet Muhammad Sallallahu 'Alayhi wa sallam described Abu Bakr As-Siddiq, explaining to the people his status over the rest of them, he said, "He does not surpass you by performing more prayers and fasts - there are among you those who pray and fast more - but by something which deeply has embedded itself in his heart. Iman in his heart." That was where his superiority laid.
So there is no other faculty in the human body and existence that a believer should more concerned about. We have to make sure that this faculty is functioning as Allah wishes it to function. We should be greatly concerned about it. The Prophet Sallallahu 'Alayhi wa sallam used to make dua often, beginning: "I seek refuge in you, O Allah, from knowledge that does not benefit and from a heart which does not fear".
Softness of the Prophet's Heart
The Prophet Muhammad Sallallahu 'Alayhi wa sallam had a very soft heart. He treated people gently. His wives said that they could not recall an incident where he hit them or scolded them harshly. He was known for his gentleness. And Allah confirmed that this quality is an essential quality.
Allah said in the Quran, Surah Ali-Imran (3:159), "Due to Allah's mercy, you are gentle with them. Had you been severe and harsh hearted, they would have fled from around you."
This was the quality of the Prophets and this is the characteristic that all those who seek to guide others to Allah must have. As it was essential for the Prophets, it is essential for us. It is essential for those who seek knowledge; it is essential for all people. It is essential for parents, with regard to their children.
Softness of the heart is something that we cannot spend too much time on.
With regards to children, Al-Aqra Ibn Habis was visited by the Prophet Muhammad Sallallahu 'Alayhi Wa sallam. The Prophet Sallallahu 'Alayhi wa sallam lifted one of his children and placed the child on his lap. He kissed the child out of the kindness and softness of his heart towards the child. Al-Aqra said, "I have 10 other children and I have not kissed a single one of them." This was a point of pride, manhood - that one is not soft, that one is tough. The Prophet Sallallahu 'Alayhi wa sallam said to him, "Can I help it if Allah has removed mercy from your heart?" He went on to say, "And whoever is not merciful will not receive mercy."
So it is essential that parents show mercy to their children. And if we look at a home where a father is kind and merciful with his children, we find a home that is full of happiness and joy.
Mercy is something that we cannot live without.
Knowledge is Useless Without a Soft Heart
The reality for those seeking knowledge - as it is compulsory for us to seek knowledge of the Deen - is that if there is not, along with that knowledge, a soft heart, then we cannot taste the beauty of that knowledge. As Hassan Al-Basri had said, "If a man seeks knowledge, it will appear in his face, hands and tongue and in his humility to Allah."
The opposite is true - that nothing corrupts knowledge and da'wa more than the harshness of the heart. Where hearts have become hardened, the knowledge is of no benefit to the individual, nor can that individual benefit others with it. Softness of the heart is the characteristic of true Muslims. If it becomes absent, then a person's life is filled with distress and discomfort. This is the promise of Allah. Those who lack hearts that are soft will lead woeful lives. As Allah said in Surah Az-Zumar (39:22), "Woe to those whose hearts are hardened against the remembrance of Allah." They are in obvious misguidance. Woe to those whose hearts hear the Quran and they do not become fearful and humbled as a result of it. Woe to those whose eyes are reminded of the Words of Allah, but they do not weep in fear of Him. Woe to those who are reminded of the Warnings of Allah and they do not humble themselves to His Words.
It is a curse to have a hardened heart and it is a blessing to have a soft heart. Those with hardened hearts suffer in this life, even though they may have all of the trappings of this life. What seems to be an enjoyable life is empty - it is filled with loneliness. They cannot find peace of mind and of heart because their hearts are hardened to Allah, to belief in Allah, to submission to Allah.
That is why Allah said, "Whoever turns away from my remembrance will have a wretched life." [Quran, Surah Ta-Ha 20:124: "Whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgement." It is only with the remembrance of Allah that hearts find rest. Quran, Surah Al-Ra'd 13:28: "Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction."
How do One Achieve a Softened Heart?
What is most beneficial in this life is a soft heart. We should strive to achieve it because everything else would be meaningless and useless if we do not have softened hearts. How do we achieve this?
It is not a secret. It is not something known only to a few, handed down in special sessions and gatherings. As the Prophet Sallallahu 'Alayhi wa sallam said, "I have left you on a clear white plain, whose day is like its night. Anyone who deviates from it is destroyed." The way of the Prophet Sallallahu 'Alayhi wa sallam clarifies for us how to achieve a soft heart.
Throwing a Muslim Wedding
Throwing a Muslim Wedding
Common Mistakes and Things to Avoid During the Planning Stages
Jul 26, 2007 Maria Zain
Islam prescribes simple and dignified wedding ceremonies. Here are common mistakes that take the glow away from weddings!
A Muslim wedding is a simple and dignified occasion. It enjoins a man and a woman entitling them husband and wife, a new couple, who are about to embark on a journey of a lifetime together.
Though Prophet Muhammad taught his followers to keep weddings simple, the infringements of cultures upon Islamic teachings have led weddings to become extravagant events, gaudy and sometimes extremely pompous.
For the modern Muslim who looks beyond tradition, there are still several aspects to consider when planning a wedding in the Islamic faith. Here are some common traps to avoid falling into:
Ads by Google
Tailored Wedding Dresses Quote "BOGOF" for Buy 1 Get 1 Free Design your own wedding dress Tailorpros.com/02-2582246_BOGOF
Keep your Heart Young Find out your Heart's Age for free! Free tests, diet plan & doc advice SaffolaLife.com
Spending too much money – This makes sense since weddings only last for one day and marriage is supposed to last forever. Therefore, instead of splurging to serve society’s expectations, save up to buy a house or go for Hajj together in the future.
The walimaa (wedding feast) is very much a recommended ceremony so a bit of money should be spent on a simple but generous meal in order to treat friends and family.
Expenses that are imposed by tradition rather than Islam provide debt and opportunity to rear its head. Popular traditions include the overdone bridal chamber; expensive presents from one spouse to the other; remuneration to the bride’s parents. Others would also be extravagant “thank you” goody bags for the guests, cans of new paint to repaint the house, the projector and slide show, the loud band and horrendous music; the customized dress-code for the entire extended family; multiple dinners and a lavish dais to show off the bride and groom.
Asking for too much Mahr – In Islam, the Mahr is the mandated gift from the groom to his wife. He presents it to her at the time of the nikah (solemnization of vows) or later, as agreed between them. The actual gift is also upon agreement between the two, and belongs to the bride alone. Should she decide to give away her present or share it with her spouse, she is entitled to do so.
Read on
Casual Beach Wedding Dresses
What to Wear to a Muslim Wedding Service
Islamic Wedding Traditions
The Mahr varies across cultures. It is not supposed to be a stipulated monetary amount, but is fast becoming the norm in Muslim countries. Though this is the right of the bride, Prophet Muhammad advised that the best bride requests for the smallest amount; even an iron ring would suffice as a Mahr. For obvious reasons, the lessor the amount, the less burden it would be on the groom. It would also curb materialistic wants that would overshadow the importance of love and respect within the marriage.
Not concentrating on the nikah – The nikah represents the simple solemnization of vows whereby the marriage contract is quickly enacted. Some traditions however decide to complicate the beautiful moment by imposing different types of activities that take away the glow of the nikah itself.
Not listening to the sermon – A short sermon is normally given by the imam (religious leader) during the nikah. The blessings of listening to the sermon are equal to the rewards of listening to a Friday prayer sermon. Besides, the sermon is a quick reminder of rights and responsibilities of the new couple towards one another. It acts as advice for some and a refreshment course for those in marital bliss.
Overdressing or underdressing the couple – It may sound unusual but Muslims sometimes forget that couples are to beautify themselves for each other and not for everyone else. That is applicable right after the nikah. It is important for the couple to appear presentable. However, presentation should not be traded in for modesty. Both should observe Hijab (the prescribed Muslim dress code) and behave in a modest manner too.
Serving non-permissible refreshments – Alcohol is prohibited at all times and so are a small number of edibles. Though alcoholic drinks are always associated with merriment and thus, weddings, a Muslim wedding should not serve alcohol as an alternative to orange juice.
Forgetting to invite the poor to the walimaa – The poor are the noble men and women in Islam, and not the rich and powerful, politicians, members of the royal family, bosses and / or sponsors. There is a great reward for inviting the poor, including orphans, to dine together as they need it more than the wealthy.
Allow free inter-mingling of the sexes – In general the two genders should be separated during weddings should there be dancing, singing and socializing. However if there are none of those and the walimaa is only limited to eating, both men and women should demonstrate appropriate behaviour according to Islamic teaching.
Letting it be a somber occasion – Abiding by Islamic principles does not mean a dull occasion; it means a simpler, dignified celebration. Weddings should be celebrated in happiness. Let there be dancing and singing, should the sexes be separated. If the celebration is for everyone, let children perform nasheed (Islamic songs) or have Qur’an reading. After all, it is the beginning of a life-time commitment called marriage.
Ads by Google
Muslim Matrimonial
1000s of profiles with photos from your Caste. Search & Contact now.
Shaadi.com/Register-Free!
Celebrate your pregnancy
Learn on securing ur Baby’s health Get Hrithik autographed Sipper-Free
LifeCellInternational.com/Cord+Cell
House Planning
Residential Houses on Sell or Rent Find your Perfect Property Now
MagicBricks.com/House+Planning
you must know this man
the Most Influential Person the greatest man in the world
Read more at Suite101: Throwing a Muslim Wedding: Common Mistakes and Things to Avoid During the Planning Stages http://www.suite101.com/content/how-not-to-have-a-muslim-wedding-a27204#ixzz1Fu76RpCy
Common Mistakes and Things to Avoid During the Planning Stages
Jul 26, 2007 Maria Zain
Islam prescribes simple and dignified wedding ceremonies. Here are common mistakes that take the glow away from weddings!
A Muslim wedding is a simple and dignified occasion. It enjoins a man and a woman entitling them husband and wife, a new couple, who are about to embark on a journey of a lifetime together.
Though Prophet Muhammad taught his followers to keep weddings simple, the infringements of cultures upon Islamic teachings have led weddings to become extravagant events, gaudy and sometimes extremely pompous.
For the modern Muslim who looks beyond tradition, there are still several aspects to consider when planning a wedding in the Islamic faith. Here are some common traps to avoid falling into:
Ads by Google
Tailored Wedding Dresses Quote "BOGOF" for Buy 1 Get 1 Free Design your own wedding dress Tailorpros.com/02-2582246_BOGOF
Keep your Heart Young Find out your Heart's Age for free! Free tests, diet plan & doc advice SaffolaLife.com
Spending too much money – This makes sense since weddings only last for one day and marriage is supposed to last forever. Therefore, instead of splurging to serve society’s expectations, save up to buy a house or go for Hajj together in the future.
The walimaa (wedding feast) is very much a recommended ceremony so a bit of money should be spent on a simple but generous meal in order to treat friends and family.
Expenses that are imposed by tradition rather than Islam provide debt and opportunity to rear its head. Popular traditions include the overdone bridal chamber; expensive presents from one spouse to the other; remuneration to the bride’s parents. Others would also be extravagant “thank you” goody bags for the guests, cans of new paint to repaint the house, the projector and slide show, the loud band and horrendous music; the customized dress-code for the entire extended family; multiple dinners and a lavish dais to show off the bride and groom.
Asking for too much Mahr – In Islam, the Mahr is the mandated gift from the groom to his wife. He presents it to her at the time of the nikah (solemnization of vows) or later, as agreed between them. The actual gift is also upon agreement between the two, and belongs to the bride alone. Should she decide to give away her present or share it with her spouse, she is entitled to do so.
Read on
Casual Beach Wedding Dresses
What to Wear to a Muslim Wedding Service
Islamic Wedding Traditions
The Mahr varies across cultures. It is not supposed to be a stipulated monetary amount, but is fast becoming the norm in Muslim countries. Though this is the right of the bride, Prophet Muhammad advised that the best bride requests for the smallest amount; even an iron ring would suffice as a Mahr. For obvious reasons, the lessor the amount, the less burden it would be on the groom. It would also curb materialistic wants that would overshadow the importance of love and respect within the marriage.
Not concentrating on the nikah – The nikah represents the simple solemnization of vows whereby the marriage contract is quickly enacted. Some traditions however decide to complicate the beautiful moment by imposing different types of activities that take away the glow of the nikah itself.
Not listening to the sermon – A short sermon is normally given by the imam (religious leader) during the nikah. The blessings of listening to the sermon are equal to the rewards of listening to a Friday prayer sermon. Besides, the sermon is a quick reminder of rights and responsibilities of the new couple towards one another. It acts as advice for some and a refreshment course for those in marital bliss.
Overdressing or underdressing the couple – It may sound unusual but Muslims sometimes forget that couples are to beautify themselves for each other and not for everyone else. That is applicable right after the nikah. It is important for the couple to appear presentable. However, presentation should not be traded in for modesty. Both should observe Hijab (the prescribed Muslim dress code) and behave in a modest manner too.
Serving non-permissible refreshments – Alcohol is prohibited at all times and so are a small number of edibles. Though alcoholic drinks are always associated with merriment and thus, weddings, a Muslim wedding should not serve alcohol as an alternative to orange juice.
Forgetting to invite the poor to the walimaa – The poor are the noble men and women in Islam, and not the rich and powerful, politicians, members of the royal family, bosses and / or sponsors. There is a great reward for inviting the poor, including orphans, to dine together as they need it more than the wealthy.
Allow free inter-mingling of the sexes – In general the two genders should be separated during weddings should there be dancing, singing and socializing. However if there are none of those and the walimaa is only limited to eating, both men and women should demonstrate appropriate behaviour according to Islamic teaching.
Letting it be a somber occasion – Abiding by Islamic principles does not mean a dull occasion; it means a simpler, dignified celebration. Weddings should be celebrated in happiness. Let there be dancing and singing, should the sexes be separated. If the celebration is for everyone, let children perform nasheed (Islamic songs) or have Qur’an reading. After all, it is the beginning of a life-time commitment called marriage.
Ads by Google
Muslim Matrimonial
1000s of profiles with photos from your Caste. Search & Contact now.
Shaadi.com/Register-Free!
Celebrate your pregnancy
Learn on securing ur Baby’s health Get Hrithik autographed Sipper-Free
LifeCellInternational.com/Cord+Cell
House Planning
Residential Houses on Sell or Rent Find your Perfect Property Now
MagicBricks.com/House+Planning
you must know this man
the Most Influential Person the greatest man in the world
Read more at Suite101: Throwing a Muslim Wedding: Common Mistakes and Things to Avoid During the Planning Stages http://www.suite101.com/content/how-not-to-have-a-muslim-wedding-a27204#ixzz1Fu76RpCy
Friday 4 March 2011
Meta Tag
asian chat asian dating asian matchmaking asian online asian wife beautiful bride bride bride guide brides canada chat canadian dating canadian match chat community chat now chat rooms chat site chat video christian dating city dating dating dating and matchmaking dating chat dating customs dating friends dating girls dating in canada dating in uk dating personals dating service dating singles dating uk dating website dream match european brides european dating find match finder friend foreign bride free chat rooms free chatting rooms free dating chat free dating site free friend finder free matchmaking free online dating site free phone chat free uk chat rooms friend finder dating friend finder uk friends chat friendship bible friendship club horoscope matchmaking indian chat indian shaadi international dating internet chat internet matchmaking local chat looking for love love dating love personals male personals marriage personals match match personals matchmaker matchmaker sites matchmaking agency matchmaking services matchmaking dating service meet personals meet your match mobile chat online bride online chats online dating online dating services online friend finder online matchmaking people chat personal sites personals online professional matchmaker personal websites punjabi shaadi romantic proposals safe dating seniors dating shadi shaadi uk single chat singles singles chat room singles dating sites singles in canada singles online singles services singles websites speed dating true dating uk chat rooms uk photo personals web chat rooms wedding grooms woman personals world dating brides weddings canadian bride usa brides
Subscribe to:
Posts (Atom)