Islamic Mosque
Islamic Mosque
Wednesday, August 31, 2011
Monday, August 29, 2011
Sunday, August 28, 2011
Thursday, August 25, 2011
Wednesday, August 24, 2011
Tuesday, August 23, 2011
Monday, August 22, 2011
Sunday, August 21, 2011
Saturday, August 20, 2011
Meaning Of Islam
Meaning Of Islam |
| ISLAM is derived from the Arabic root "SALEMA": peace, purity, submission and obedience. In the religious sense, Islam means submission to the will of God and obedience to His law. Everything and every phenomenon in the world, other than man is administered TOTALLY by God-made laws i.e. they are obedient to God and submissive to His laws i.e. they are in the STATE OF ISLAM. Man possesses the quality of intelligence and choice, thus he is invited to submit to the good will of God and obey His law ie. become a Muslim. Submission to the good will of God, together with obedience to His beneficial law, i.e. becoming a Muslim is the best safeguard for man's peace and harmony. Islam dates back to the edge of Adam and its message has been conveyed to man by God's Prophets and Messengers including Abrahim, Moses, Jesus and Muhammad. Islam's message has been restored and enforced in the last stage of the religious evolution by God's last Prophet and Messenger Muhammad. |
Friday, August 19, 2011
Thursday, August 18, 2011
Wednesday, August 17, 2011
Tuesday, August 16, 2011
Monday, August 15, 2011
Mushrik Women The Halal and Haram in Marriage
10;Mushrik Women
The Halal and Haram in Marriage
(16) A woman who is mushrik (mushrik denotes someone who commits shirk, or ascribes partners to Allah by his polytheistic beliefs or idolatrous practices. - Trans.), that is, who worships idols or associates other deities with Allah, is also among those who are prohibited. Allah Ta'ala says, "And do not marry mushrik women until they believe, for a believing bondmaid is better than a mushrik woman, even though you may admire her. And do not marry (your girls) to mushrik men until they believe, for a believing bondsman is better than a mushrik, even though you may admire him. They (mushrikeen) invite you to the Fire, but Allah invites you to the Garden and to forgiveness by His grace....(2:221)This verse proclaims that a Muslim man may not marry a mushrik woman nor may a Muslim woman marry a mushrik man, because there is a great, unbridgeable gulf between the two systems of belief. Islam invites people to the Garden of Paradise, while shirk (idolatry or polytheism) leads them to the Fire of Hell. While Muslims believe in God, His messengers, and the Hereafter, mushrikeen associate others with God, reject His messengers, and deny the Hereafter. Marriage means living under one roof in harmony and love; how then would it be possible for such conflicting beliefs and practices to co-exist peacefully together in one abode?
11; Marriage to the Women of the People of the Book
Islam has made marriage to Jewish or Christian women lawful for Muslim men, for they are Ahl al-Kitab, that is, People of the Book, or people whose tradition is based upon a divinely revealed Scripture. Although they have distorted and altered it, they do possess a religion of divine origin, and hence Islam has made some exceptions in dealing with them. The Qur'an says: ...And the food of those who were given the Scripture (before you) is permitted to you and your food is permitted to them. And (lawful to you in marriage are) chaste women from the Believers and chaste women from those who were given the Scripture before you, when you give them their due cowers, desiring chastity, not lewdness or secret intrigues....(5:6: (5) )Tolerance of such a degree is a characteristic of Islam which is hardly to be found among other faiths and nations. Despite the fact that Islam takes the People of the Book to task for their unbelief and error, it permits the Muslim to marry a Christian or Jewish woman who may, as his consort, the mistress of his house, the mother of his children, the source of his repose, and his companion for life, retain her own faith—all this, while the Qur'an says concerning marriage and its mystique, "And among His signs is that He created for you mates from among yourselves, that you may dwell with them in tranquility, and He has put love and mercy between you....(30:21)
However, a warning is in order here. In order of preference, a believing, practicing Muslim woman who loves her religion is preferable to a nominal Muslim woman who has inherited Islam from her parents. The Prophet (peace be on him) said, "Get the one who is religious and prosper." (Reported by al-Bukhari.) It is also obvious that a Muslim woman, regardless of who she is, is better suited to a Muslim man than a woman of Christian or Jewish faith, regardless of her merits. If a Muslim man has the slightest suspicion that a non-Muslim wife might affect the beliefs and attitudes of his children, it becomes obligatory on him to exercise caution.
If the number of Muslims in a country is small—for example, if they are immigrants residing in a non-Muslim country—their men ought to be prohibited from marrying non-Muslim women because, since Muslim women are prohibited from marrying non-Muslim men, their marriage to non-Muslim women means that many Muslim girls will remain unmarried. Since this situation is injurious to the Muslim society, this injury can be avoided by temporarily suspending this permission.
12; The Prohibition of a Muslim Woman's Marrying a Non-Muslim Man
It is haram for a Muslim woman to marry a non-Muslim man, regardless of whether he is of the People of the Book or not. We have already mentioned the saying of Allah Ta'ala, ...And do not marry (your girls) to idolaters until they believe....(2:221) And He said concerning the immigrant Muslim women, ...Then if you know them to be Believers, do not send them back to the unbelievers. They are not halal for them (as wives), nor are they halal for them (as husbands). (60:10) No text exists which makes exceptions for the People of the Book, hence, on the basis of the above verses, there is a consensus among Muslims concerning this prohibition.Thus, while a Muslim man is permitted to marry a Christian or Jewish woman, a Muslim woman is not allowed to marry a Christian or Jewish man. There are many sound reasons for this difference. First, the man is the head of the household, the one who maintains the family, and he is responsible for his wife. And while Islam guarantees freedom of belief and practice to the Christian or Jewish wife of a Muslim, safeguarding her rights according to her own faith, other religions, such as Judaism and Christianity, do not guarantee the wife of a different faith freedom of belief and practice, nor do they safeguard her rights. Since this is the case, how can Islam take chances on the future of its daughters by giving them into the hands of people who neither honor their religion nor are concerned to protect their rights?
A marriage between a man and woman of different faiths can be based only on the husband's respect for his wife's beliefs; otherwise a good relationship can never develop. Now, the Muslim believes that both Judaism and Christianity originated in divine revelation, although later distortions were introduced into them. He also believes that God revealed the Taurat to Moses and the Injeel to Jesus, (Taurat refers to the original scripture revealed to the Prophet Moses by God, and Injeel to the Prophet Jesus. These are not to be confused with either the existing Torah or Old Testament, or the four Gospels of the New Testament. (Trans.)) and that both Moses and Jesus (peace be on them) were among the messengers of Allah who were distinguished by their steadfast determination. Accordingly, the Christian or Jewish wife of a Muslim lives under the protection of a man who respects the basic tenets of her faith, her scripture, and her prophets, while in contrast to this the Jew or Christian recognizes neither the divine origin of Islam, its Book, or its Prophet (peace be on him). How then could a Muslim woman live with such a man, while her religion requires of her the observance of certain worships, duties, and obligations, as well as certain prohibitions. It would be impossible for the Muslim woman to retain her respect for her beliefs as well as to practice her religion properly if she were opposed in this regard by the master of the house at every step.
It will be realized from this that Islam is consistent with itself in prohibiting the Muslim man to marry a mushrik woman, for since Islam is absolutely opposed to shirk, it would obviously be impossible for two such people to live together in harmony and love.
Sunday, August 14, 2011
Women To Whom Marriage is Prohibited
5;Women To Whom Marriage is Prohibited
It is permanently haram for a Muslim to marry a woman who belongs to one of the following categories:(1) The father's wife, whether divorced or widowed. During the period of jahiliyyah such marriages were allowed. Then Islam prohibited them, for once a woman is married to a man's father she acquires the status of his mother, and this prohibition is out of honor and respect for the father. Moreover, as this inviolable prohibition leaves no room for sexual attraction between the son and his step-mother, they are able to develop a relationship of respect and honor.
(2) The mother, including the grandmothers on both sides.
(3) The daughter, including the granddaughters from the son or daughter.
(4) The sister, including the half, and step-sisters.
(5) The paternal aunt, whether she is the real, half, or step-sister of the father.
(6) The maternal aunt, whether she is the real, half, or step-sister of the father.
(7) The brother's daughter, i.e., his niece.
(8) The sister's daughter, i.e., his niece.
All these female blood-relatives are a man's muharramat and he is mahrem to his corresponding female relatives. Marriage to any mahrem whomsoever is permanently prohibited. The reasons for this prohibition are as follows.
(A) Entertaining any sexual thoughts concerning such close relatives as one's mother, sister, and daughter is instinctively abhorrent to human nature; there are even certain animals which avoid mating with such closely-related animals. The respect a man feels for his aunts is like the respect he has for his mother, and likewise uncles are regarded as fathers.
(B) Since the family must live together in intimacy and privacy but without incestuous relations, the Shari'ah intends to cut at the roots of any sexual attraction among such close relatives.
(C) Since there is natural love and affection among such close blood relatives, the intent of the Shari'ah is to expand the circle of love and kinship by prohibiting incest and thereby directing the man's search for women outside the family. Thus each marriage extends the sphere of love, bringing new people within this ever-expanding network of affection: "And He has put love and mercy between you." (30:21)
(D) The natural sentiments of love and affection between a man and the above-mentioned female relatives must be kept strong forever. If marriage were permitted between such relatives, it would cause jealousies, dissensions, and the disruption of families, destroying the very sentiments of love and affection which give cohesiveness and permanence to the family structure.
(E) The offspring of marriages to such close blood relatives would most probably be defective and weak. Moreover, if physical or mental defects are present in the members of a family, they would become more pronounced among the children of such marriages.
(F) The woman needs someone to champion her rights and support her case against her husband, especially when relations between the two of them become strained. If those women who could defend her became rivals, how would this be possible?
Saturday, August 13, 2011
The Consent of the Girl
The Consent of the Girl
It is the girl's right to make a decision concerning her marriage, and her father or guardian is not permitted to override her objections or ignore her wishes. The Prophet (peace be on him) said, A woman who has been previously married has more right concerning her person than her guardian, and a virgin's consent must be asked about herself, her consent being her silence. (Reported by al-Bukhari and Muslim.) Ibn Majah and some other transmitters report the following hadith: A girl came to the Prophet (peace be on him) and informed him that her father had married her to her cousin against her wishes, whereupon the Prophet (peace be on him) allowed her to exercise her choice. She then said, 'I am reconciled to what my father did but I wanted to make it known to women that fathers have no say in this matter.'The father of a girl must not delay marriage of his daughter if a proposal is received from a man of equal status who is of sound religion and character. The Prophet (peace be on him) said, "Three matters should not be delayed: salat when its time comes, burial when the funeral has arrived, and the marriage of a single woman when a man of equal status has proposed." (Reported by al-Tirmidhi.) He further said, "When someone with whose religion and character you are satisfied asks for your daughter in marriage, accede to his request. If you do not do so there will be corruption and great evil on the earth." (Reported by al-Tirmidhi.)
Friday, August 12, 2011
Women Hijab Marriage and Violence
2;Seeing the Woman to Whom One Proposes Marriage
It is permissible for a Muslim man to see the woman to whom he intends to propose marriage before taking further steps so that he can enter into the marriage knowing what is ahead for him. Otherwise, if he has not seen her before marriage, he may not find her looks to his liking and may have regrets after he is married to her.The eye is the messenger of the heart; when the eyes meet, the hearts and the souls of man and woman may meet as well. Muslim reported Abu Hurairah as saying that a man came to the Prophet (peace be on him) and told him that he had contracted to marry a woman of the Ansar. "Did you look at her?" the Prophet (peace be on him) asked. "No," he said, 'Then go and look at her,' said the Prophet (peace be on him), 'for there is something in the eyes of the Ansar,' meaning that some of them have a defect of their eyes
Al-Mughira Ibn Shu'bah said, I asked for a woman in marriage and Allah's Messenger (peace be on him) asked me whether I had looked at her. When I replied that I had not, he said 'Then look at her, for it may produce love between you.' I went to her parents and informed them of the Prophet's advice. They seemed to disapprove of the idea. Their daughter heard the conversation from her room and said, 'If the Prophet (peace be on him) has told you to look at me, then look.' I looked at her, and subsequently I married her. (Reported by Ahmad, Tirmidhi, Ibn Majah, Ibn Hibban, and Darimi.)
The Prophet (peace be on him) did not specify either to Mughirah or to the other man how much of the woman they were permitted to see. Some scholars are of the opinion that looking is limited to seeing the face and hands. However, it is permissible for anyone to see the face and hands as long as no desire is involved; therefore, if asking for woman in marriage is an exemption, obviously the man making the proposal should be able to see much more of the woman than that. The Prophet (peace be on him) said, "When one of you asks for woman in marriage, if he is able to look at what will induce him to marry her, he should do so." (Reported by Abu Daoud.)
Some scholars have gone to one extreme or another in relation to this permission, but the best course seems to be the middle one. One researcher considers it quite appropriate in our time that the man who is proposing be allowed to see the woman as she normally appears before her father, brother, and other muharramah. He says: In the context of the above hadith, he may even accompany her, together with her father or some other mahrem as chaperone, on her usual visits to relatives or to public places, while clad in full hijab. (Hijab denotes the proper Islamic dress. (Trans.)) In this way he will have the opportunity to get an insight into her reasoning, behavior, and personality. This is a part of the meaning of the hadith, "...to look at what will induce him to marry her." (Al-Bahee al-Khooly, Al-Mar'ah Bain al-bayn al-bait wal-Mujtamah'.)
If the man's intention of marriage is sincere, he is permitted to see the woman with or without her and her family's knowledge. Jarir ibn 'Abdullah said concerning his wife, "(Before marriage) I used to hide under a tree to see her."
Thursday, August 11, 2011
Women Hijab Marriage and Violence
1;No Monasticism in Islam
The stand of Islam is, on the one hand, against sexual license; consequently it prohibits fornication and adultery, and blocks all ways leading to them. On the other hand, Islam is also against suppressing the sexual urge; accordingly, it calls people toward marriage, prohibiting renunciation and castration. (Renunciation means remaining celibate and renouncing worldly activity for the sake of devoting oneself to the worship of God. Castration denotes suppressing sexual desire by removing the testicles.)As long as he possesses the means to marry, the Muslim is not permitted to refrain from marriage on the grounds that he has dedicated himself to the service or the worship of Allah and to a life of monasticism and renunciation of the world.
The Prophet (peace be on him) noted a tendency toward monasticism among some of his Companions. Declaring this to be a deviation from the straight path of Islam and a rejection of his sunnah (recommended practice), he thereby rid Islam's conceptual framework of such a Christian notion. Abu Qulabah narrated "Some of the Companions of the Prophet (peace be on him) decided to relinquish the world, forsake their wives, and become like monks. The Prophet (peace be on him) told them with asperity, People before you perished because of their asceticism; they made excessive demands on themselves until Allah brought hardships on them: you can still see a few of them remaining in monasteries and temples. Then worship Allah and do not associate anything with Him, perform the Hajj and the 'Umrah, be righteous, and all affairs will be set right for you." (Reported by 'Abdur Razzaq, Ibn Jarir, and Ibn al-Mundhir.)
Abu Qulabah said the following verse was revealed concerning them: O you who believe! Do not make haram the good of things which Allah has made halal for you, and do not transgress; indeed, Allah does not like transgressors. (5:90 (87)) Mujahid narrated, "Some people, including 'Uthman Ibn Maz'un and 'Abdullah Ibn 'Umar, intended to renounce their wives, castrate themselves, and wear coarse clothing. Then the above verse and the verse following it were revealed." (Reported by Ibn Jarir in his Tafsir.)
Wednesday, August 10, 2011
Tuesday, August 9, 2011
Monday, August 8, 2011
Sunday, August 7, 2011
Essential Du'as / Supplications
Reply to someone who sneezes
When someone is so critically ill that there is no hope for his recovery, under no circumstances should he (or she) pray for his (or her) death. But if one must, then one should recite the following dua:
When a Non-Muslim sneezes
Yar Hamoo kall Lah.
Translation: May Allah have mercy on you.
When someone is critically ill
Yahdee Kumullahu wa Yaslih Ba Lakoom.
Translation: May Allah give you guidance and make your children pious.
When someone is so critically ill that there is no hope for his recovery, under no circumstances should he (or she) pray for his (or her) death. But if one must, then one should recite the following dua:
When visiting the sick
Allah-humma ah-yini ma kaanatil hayaatu khairall-lee wa tawaff-fani i-dha kaanatil wa faato khai-rall-lee.
Translation: O Allah, keep me alive so long as it is in my best interest and give me death when it is in my best interest.
La ba'sa tahoorun inshaa-Allah. La ba'sa tahoorun inshaa-Allah.
Translation: No need to worry. It (this sickness) is a means of cleansing from sins. No need to worry. It (this sickness) is a means of cleansing from sins.
Saturday, August 6, 2011
Friday, August 5, 2011
Essential Du'as / Supplications
Greeting another Muslim
When salaam is conveyed (when some conveys salam to you on another's behalf).
As salamu alaykum wa Rahmatullahi wa Barakatuh.
Translation: May the peace of Allah descend upon you and His Mercy and Blessings.
Before a meal
Alayka wa alay-his salaamu wa Rahmatullahi wa Barakatuh.
Translation: Upon you and upon him be the peace of Allah, His mercy and blessings.
Wednesday, August 3, 2011
![Dua - Prayer to break fast]](https://lh3.googleusercontent.com/blogger_img_proxy/AEn0k_sqRX8B6RMccKT4ruy_WueIf_J8eKm4ZdhtubEcAEOt4XooDDKEezwr_elcGgT-1MizFFdlgfja1nsgbzhQg76H_gqeYgvZHMtlxv5F=s0-d)
Boht Piyari Dua
Ya Allah! Jo Tu ne dia aur
Jo Tu ne nhi dia aur
Jo Tu ne de kar le lia,
Un sab par Tera “SHUKAR”!
Q k
Jo Tu ne dia wo
Teri “NIAMAT”
Jo Tu ne na dia wo
Teri “HIKMAT”
Aur
Jo Tu ne de kar lia
Wo Hamara”IMTIHAN”!
Ya Allah!
Hamen har Haal ma
Shukar ada krne ki
Taufiq ata farma!
“AMEEN”
Jo Tu ne nhi dia aur
Jo Tu ne de kar le lia,
Un sab par Tera “SHUKAR”!
Q k
Jo Tu ne dia wo
Teri “NIAMAT”
Jo Tu ne na dia wo
Teri “HIKMAT”
Aur
Jo Tu ne de kar lia
Wo Hamara”IMTIHAN”!
Ya Allah!
Hamen har Haal ma
Shukar ada krne ki
Taufiq ata farma!
“AMEEN”
Benefits of Duaa
Benefits of Duaa
Numan bin Basheer 
narrates from Rasool-Allah 
, "Duaa is ibadat." Then He read this ayat 
. (Tirmizi, Abu Dawod, and Ibn-e-Majah)Abu Hurairah
narrates from Rasool-Allah , "In the court of Allah, there is no greater thing than duaa" (Ibn-e-Majah)Abdullah bin Umar
narrates from Rasool-Allah ," Among whatever has been descended and whatever has not been descended Duaa is beneficial of all. Oh people of Allah! Assume Duaa a must for yourselves. (Tirmizi)
Tuesday, August 2, 2011
Monday, August 1, 2011
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