Halal Meat

Many Muslims speak about what they call halal meat without even knowing the Quranic definition for this term! In addition, most of those who arrive to the USA or Europe from other countries, or those who convert to Islam in western countries, are often bombarded with the phrase: do not eat except the halal meat. So what do they really mean by halal meat and how does their concept agree with the Quranic meaning of this term? The Quran teaches that God is extremely displeased with those who prohibit anything that was not specifically prohibited in the Quran (16:116). The upholding of any prohibitions not specifically mentioned in the Quran is tantamount to idolatry (6:148-150). Such prohibitions represent some other god(s) beside God. Worshipping God Alone means upholding His Laws alone. The prohibited food and meat is detailed in 2:173, 5:3, 6:145 and 16:115. From these verses we have a clear account of what is halal (lawful) and what is haram (prohibited). "He only prohibits for you the eating of animals that die of themselves (without human interference), blood, the meat of pigs, and animals dedicated to other than God. If one is forced (to eat these), without being malicious or deliberate, he incurs no sin. God is Forgiver, Most Merciful." 2:173 Further details of animals found dead, and thus prohibited, are found in 5:3 and they include those strangled, struck with an object, fallen from a height, gored, attacked by a wild animal - unless the animal is saved before it dies - and animals sacrificed on altars. Halal meat as is understood these days is a term used more often for commercial profits than religious observance. Those who call their meat halal, are in some way insinuating that any other meat is not halal, or specifically that other meat sold in other butchers or supermarket (in the western countries) is not halal. But when we analyse the Quranic verses (below) we find that these sellers are in fact deceiving the uninformed Muslims into believing that their meat is the only halal meat for the Muslims. God knows that many Muslims will be living in the middle of Christians and Jews and will be sharing their food and for this reason God made it perfectly lawful for Muslims to eat the food of the people of the Scripture (Jews/Christians): "Today, all good food is made lawful for you. The food of the people of the Scripture (Jews & Christians) is lawful (halal) for you ......" 5:5 The Quranic law is for all times and thus this concession applied when the Quran was first revealed as well as it does today. Moreover, God has also specified a very important criteria for His true believers with regards to food: Mention God's name on everything you are going to eat. See 5:4, & 6:118-119, "You shall eat from that upon which God"s name has been pronounced, if you truly believe in His revelation." 6:118 "Why should you not eat from that upon which God's name has been mentioned ? He has detailed for you what is prohibited for you, unless you are forced. Indeed, many people mislead others with their personal opinions, without knowledge. Your Lord is fully aware of the transgressors." 6:119 Sadly, Muslims scholars have substituted God's condition for making food lawful (which is through uttering God's name on it before eating it) by a new un-Quranic condition of their own making. Somehow they have made slaughtering the only lawful method of killing an animal for its meat. Needless to say, there is no such restriction in the Quran. As a result of this un-quranic requirement, they insist that to make food halal the name of God must be uttered on it before slaughtering it. The following arguments all show that this imposed restriction is false and that it is not part of God's law in the Quran: 1- The first reason is that (unless you are a butcher) you are not the person who has slaughtered the animal on your dinner table, and since the Quran is clear in holding people accountable only to their own work, then the only certain way to confirm that the name of God has been uttered on the meat is for each person to utter God's name on the food before eating it. "Every human being is responsible only for his own works." 53:39 The Quran makes it clear that the utterance of God's name should be before eating and not before killing the animal . 2- The spiritual reason behind uttering God's name on our food before eating it is given in 16:114. This is to constantly remember and be appreciative of God's blessings on us: "Therefore, you shall eat from God's provisions everything that is lawful and good, and be appreciative of God's blessings, if you do worship Him alone." 16:114 This act of appreciation for God's blessings would not belong to us if we rely on someone else, in a slaughter house, uttering God's name. 3- By reading 6:114, we note that the command of uttering God's name is related to what we eat in general and not just meat. Thus this equally applies to fruit, vegetables, biscuits, peanuts ... etc ... plus all types of drinks. Consequently, and since we cannot slaughter an apple nor a glass of orange juice, then the only method to obey God's law is to utter His name before eating all foods (and not just meat). 4- If we read 5:5, we note that God made it lawful for us to eat the food of the people of the Scripture (Jews, Christians). But as non Muslims may not utter the name of God before killing the animal, yet their food is still lawful for us (5:5), this would only prove that the utterance of God's name before slaughtering an animal is not a requirement as far as God is concerned. It also confirms that the duty is laid on each of us (to utter God's name) before eating our food and nothing else. 5- God knows that one day slaughter houses will be run by stun guns and machines, which once again emphasises the fact that it is our own responsibility to utter His name on all food before eating it. Sadly, we see many Muslims today, and because of their obsession with the restriction of slaughtering, buying and eating what they are told is halal meat, yet when they eat other food (e.g. fruit or vegetables) they ignore God's command to utter His name on it. Hence, and since they ignored God's commands and followed man made innovations, they are in fact eating a lot of food that is unlawful according to the Quranic rules. Special reference to 22:36 Some scholars refer to 22:36 and say that since it includes a command to utter God’s name on animals before they are slaughtered, thus it provides support for the rule that without this pre-slaughter utterance the meat of the animal would not be halal. On first impression this may be a valid claim, but a closer look at 22:36 suggests otherwise. The following is a verification of this claim and an analysis of 22:36. The words in 22:36 are: “The animal offerings are among the rites decreed by God for your own good. You shall mention God's name on them while they are “sawaf” standing in line. Then once they are offered for sacrifice, you shall eat there from and feed the poor and the needy. This is why we subdued them for you, that you may show your appreciation.”22:36 The word “sawaf” means standing in line, or lined up (before being sacrificed). 1- This verse speaks about the ritual of animal sacrifice during hajj. The whole sura is called Hajj and if we start reading from verse 27 we would see that the subject is hajj and the rituals of hajj. What this means is that the rules given in these verses are applicable only to the time of hajj. 2- During hajj, and while the animals are lined up, those performing hajj should commemorate the name of God on these animals. 3- We note that the command to utter God’s name is while the animals are lined up, and not necessarily associated with the actual slaughtering. Slaughtering could happen immediately after or a number of hours later. Further proof to that is found in the words: ”then once they are offered for sacrifice”, which indicates that the mentioning of God’s name is an independent act and not associated with the slaughtering itself, it is only associated to the time when the animals are being lined up. 4- More important, and also to confirm that uttering God’s name on these animals during hajj has nothing to do with what makes meat halal, we see that this command (to utter God’s name) is not any different from the constant command from God for all those performing hajj to constantly utter and commemorate God’s name throughout hajj, and not only when the animal are lined up. The following verses confirm this truth: "And proclaim that the people shall observe Hajj pilgrimage …… they shall commemorate God’s name during the specified days for providing them with the livestock"22:27-28 "You shall commemorate God for a number of days" 2:203 "While you file from ‘Arafat’ you shall commemorate God" 2:198 "As you complete your rites, you shall continue to commemorate God" 2:200 As we can see, every step we take during hajj we are commanded to commemorate God’s name, so commemorating God’s name on the animals when they are lined up is just a continuation of the constant rule of commemorating God’s name in every step and every ritual during hajj. The whole purpose of hajj is to commemorate God name. This is also the only purpose of all our worship practices: Say, "My Salat, all my worship practices, my life and my death, are all devoted absolutely to God alone, the Lord of the universe.”
6:162

Info Source: Islam

Marriage (Nikah) In Islam

1. Nikah is a great bounty from Allah Ta'ala. The affairs of this world and the hereafter are put in order through marriage. There is a lot of wisdom and many benefits in marriage. A person saves himself from sinning and his heart is put at ease. He does not have any evil intentions and his thoughts do not begin to wander and stray. The greatest virtue is that there are only benefits and only rewards in this. This is because a husband and wife’s sitting together and engaging in a loving conversation, joking with each other, etc. is better than nafl salat. 2. A marriage can be executed by just two words, e.g. a person says the following words in the presence of witnesses: "I give my daughter to you in marriage." The person who is addressed replies: "I accept her in marriage." In so doing, the marriage is valid and both of them are lawful husband and wife. However, if the person has several daughters, the nikah will not be executed by his uttering the words mentioned above. He will have to mention the daughter by name, e.g. he says : "I give my daughter, Qudsiyyah, to you in marriage", and the person replies : "I accept her in marriage." 3. A person says: "Give so-and-so daughter of yours to me in marriage." The father replies: "I give her to you in marriage." In so saying, the nikah will be valid irrespective of whether he says that he accepts or not. (In other words, it is not necessary for the word "accept" to be mentioned). 4. If the daughter is present and the father says: "I give this daughter of mine in marriage to you", and the person replies: "I accept her", the nikah will be valid. It will not be necessary to mention her name. If the girl is not present, it is necessary to mention her name and the name of her father in such a loud tone that all the witnesses are able to hear. If the people do not know the father and there is a strong possibility that by mentioning his name they will still not know whose nikah is being performed, then it will be necessary to mention the name of the grand-father as well. In other words, such identification is necessary whereby those present immediately know whose nikah is being performed. 5. In order for a nikah to be valid, it is also essential for at least two males or one male and two females to be present, to hear the nikah being performed, and to hear the two words (i.e. the offer and the acceptance) being uttered. Only then will the nikah be valid. If two persons sit together in privacy and one says to the other : "I give my daughter to you in marriage" and the other person replies : "I accept your daughter", the nikah will not be valid. Similarly, if the nikah was performed in the presence of one person only, even then the nikah will not be valid. 6. If there are no males present, but only females, the nikah will not be valid even if there are ten females present. Together with two females, one male has to be present. 7. If there are two males but they are not Muslims, the nikah will not be valid. Similarly, if both are Muslims but both or one of them is immature, the nikah will not be valid. Similarly, if there is one male and two females but both or one of the females is immature, the nikah will not be valid. 8. It is preferable to perform the nikah in a large gathering such as after the jumu'ah salat in a jumu'ah musjid or in any other large gathering. This is so that the nikah will be well announced and the people will become aware of the nikah. A nikah should not be performed in secret and privacy. However, if due to some reason many persons are unable to attend, then at least two males or one male and two females who hear the nikah being performed in their very presence should be present. 9. If both the man and woman are mature, they can perform their own nikah. All that they have to do is say the following in the presence of two witnesses: One of them must say: "I am making my nikah with you" and the other must say : "I accept." In so doing, the nikah will be valid. 10. If a person does not make his nikah himself, but asks someone to perform his nikah with someone, or, he mentions the name of the person with whom he wishes his nikah to be performed and this person performs this nikah in the presence of two witnesses - the nikah will be valid. Even if this person rejects or denies this later, the nikah will still be intact.

Info Source: Islam

The Qur’an and Hijab

Islam has strongly emphasized the concept of decency and modesty in the interaction between members of the opposite sex. Dress code is part of that overall teaching. There are two verses in the Qur’an in which Almighty Allah talks about the issue of decency and hijab as defined earlier. The First Verse In Chapter 24 known as an-Nur (the Light), in verse 30, Allah commands Prophet Muhammad as follows:
 قُلْ لِلْمُؤْمِنِيْنَ يَغُضُّوْا مِنْ أَبْصَارِهِمْ وَ يَحْفَظُوْا فُرُوْجَهُمْ, ذَلِكَ أَزْكَى لَهُمْ.
 “Say to the believing men that: they should cast down their glances and guard their private parts (by being chaste). This is better for them.” This is a command to Muslim men that they should not lustfully look at women (other than their own wives); and in order to prevent any possibility of temptation, they are required to cast their glances downwards. This is known as “hijab of the eyes”. Then in the next verse, Allah commands the Prophet to address the women:
 قُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَ يَحْفَظْنَ فُرُوْجَهُنَّ...
“Say to the believing women that: they should cast down their glances and guard their private parts (by being chaste)…” This is a similar command as given to the men in the previous verse regarding “hijab of the eyes”. This hijab of eyes is similar to the teaching of Jesus where he says, “You have heard that it was said by them of old time, you shall not commit adultery. But I say unto you, That whosoever looks on a woman to lust after her has committed adultery with her already in his heart.”1 So if you see a Muslim casting his/her eyes downwards when he/she is talking to a member of opposite sex, this should not be considered as rude or an indication of lack of confidence — he/she is just abiding by the Qur’anic as well as Biblical teaching. * * * * * After “hijab of the eyes” came the order describing the dress code for women:
 وَ لاَ يُبْدِيْنَ زِيْنَتَهُنَّ إِلاَّ مَا ظَهَرَ مِنْهَا وَ لْيَضْرِبْنَ بِخُمُرِهِنَّ عَلىَ جُيُوْبِهِنَّ...
 “...and not display their beauty except what is apparent, and they should place their khumur over their bosoms...” There are two issues about this sentence. (1) What is the meaning of “khumur” used in this verse? Khumur خُمُرٌ is plural of khimarخِمَارٌ , the veil covering the head. See any Arabic dictionary like Lisanu ’l-‘Arab, Majma‘u ’l-Bahrayn or al-Munjid. Al-Munjid, which is the most popular dictionary in the Arab world, defines al-khimar as “something with which a woman conceals her head
—ما تغطى به المرأة رأسها .”
 Fakhru ’d-Din al-Turayhi in Majma‘u ’l-Bahrayn (which is a dictionary of Qur’anic and hadith terms) defines al-khimar as “scarf, and it is known as such because the head is covered with it.”2 So the word khimar, by definition, means a piece of cloth that covers the head. (2) Then what does the clause “placing the khumur over the bosoms” mean? According to the commentators of the Qur’an, the women of Medina in the pre-Islamic era used to put their khumur over the head with the two ends tucked behind and tied at the back of the neck, in the process exposing their ears and neck. By saying that, “place the khumur over the bosoms,” Almighty Allah ordered the women to let the two ends of their headgear extend onto their bosoms so that they conceal their ears, the neck, and the upper part of the bosom also.3 This is confirmed by the way the Muslim women of the Prophet’s era understood this commandment of Almighty Allah. The Sunni sources quote Ummu ’l-mu’minin ‘A’isha, the Prophet’s wife, as follows: “I have not seen women better than those of al-Ansar (the inhabitants of Medina): when this verse was revealed, all of them got hold of their aprons, tore them apart, and used them to cover their heads...”4 The meaning of khimar and the context in which the verse was revealed clearly talks about concealing the head and then using the loose ends of the scarf to conceal the neck and the bosom. It is absurd to believe that the Qur’an would use the word khimar (which, by definition, means a cloth that covers the head) only to conceal the bosom with the exclusion of the head! It would be like saying to put on your shirt only around the belly or the waist without covering the chest! Finally the verse goes on to give the list of the mahram – male family members in whose presence the hijab is not required, such as the husband, the father, the father-in-law, the son(s), and others. The Second Verse In Chapter 33 known as al-Ahzab, verse 59, Allah gives the following command to Prophet Muhammad: يَا أَيُّهَا النَّبِيُّ, قُلْ لأَزْوَاجِكَ وَ بَنَاتِكَ وَ نِسآءِ الْمُؤْمِنِيْنَ: يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلاَبِيْبِهِنَّ... “O Prophet! Say to your wives, your daughters, and the women of the believers that: they should let down upon themselves their jalabib.” What is the meaning of “jalabib”? Jalabib جَلاَبِيْبٌ is the plural of jilbabجِلْبَابٌ , which means a loose outer garment. See any Arabic dictionary like Lisanu ’l-‘Arab, Majma‘u ’l-Bahrayn or al-Munjid. Al-Munjid, for instance, defines jilbab as “the shirt or a wide dress—القميص أو الثوب الواسع.” While al-Turayhi, in Majma‘u ’l-Bahrayn, defines it as “a wide dress, wider than the scarf and shorter than a robe, that a woman puts upon her head and lets it down on her bosom...”5 This means that the Islamic dress code for women does not only consist of a scarf that covers the head, the neck and the bosom; it also includes the overall dress that should be long and loose

Info Souce: Islam

Prophet MOUSA In Islam

Prophet Moosa is also known as Prophet Musa or Moses Firaun is also known as Pharaoh Prophet Moosa (AS) was born at the time of Fir'aun. Fir'aun was a king who hated the Bani Israa'eel, who were the tribe of Prophet Moosa (AS). A short while before Prophet Moosa (AS) was born, Fir'aun was told that a boy from the Bani Israa'eel would soon be born and at whose hands Fir'aun's kingdom would be destroyed. On hearing this, the cruel king ordered that every male child born to the Bani Israa'eel should be killed. Prophet Moosa's (AS) upbringing in the palace of Fir'aun When Prophet Moosa (AS) was born, his mother put him in a water proof box and placed the box on the river Nile . She then sent her daughter to follow the little "boat" and see where it went. The box floated towards the palace of Fir'aun , where his men fished it out and brought the baby to him. He wanted to kill it immediately, suspecting that it might be a child of the Bani Israa'eel, but his wife Aasiya, who was a pious woman, stopped him. They did not have children of their own, so she asked him to adopt the child. Fir'aun agreed to his wife's request and then called some women to breast feed the crying child. However, the baby refused milk from all the women who came to feed him, except his mother. So Allah reunited mother and child in the very palace of Fir'aun. As the years passed, Prophet Moosa (AS) grew up strong and healthy. He then left Egypt and went to Madyan where he married Safura daughter of Prophet Shu'aib (AS). After staying in Madyan for a while, he left to return to Egypt . On their way to Egypt in the severe winter night Prophet Moosa (AS) and his wife who had lost their way, saw a fire in the distance. Prophet Moosa (AS) told his wife to stay where she was and he went to the fire, thinking he would bring some of it back. When he reached the fire he saw that the flames were coming from a green tree but there was no one present. While Prophet Moosa (AS) looked around in surprise, he suddenly heard a voice saying, "O Moosa, I am your Lord!" The voice then asked him to throw his stick onto the ground. At once it changed into a serpent, scaring him. He was then commanded to lift the snake without fear and as he did so, it changed back into a stick. Next he was told to put his hand under his armpit. When he drew it out again, his hand glowed with a bright light, like the sun. The Divine voice said to him, "O Moosa! These are the two great Signs of your Lord. Go back to Fir'aun and his people and invite them towards your Lord!" Prophet Moosa invited Fir'aun and his people to Islam Prophet Moosa (AS) told Fir'aun that he was a Messenger of Allah and that he had brought clear proofs that he was speaking the truth. He threw his stick on the ground and it changed into a snake. The miracle frightened Fir'aun and he turned to his ministers for advice. They told him that Prophet Moosa (AS) was just a good magician and that their own magicians could easily perform such tricks. Fir'aun called all the great magicians to his court. When they were told what had to be done, they were not worried. They threw pieces of rope on the ground and these cords began to wriggle like snakes. But when Prophet Moosa (AS) cast his stick down his serpent ate all the pieces of rope. The magicians immediately realized that this was no magic but a miracle, and threw themselves in prostration saying, "We believe in the faith of Moosa". This made Fir'aun very angry and he warned them that if they did not take back their words, they would be tortured. They did not change their minds and so he cut off their feet and hands and then killed them. Allah told Prophet Moosa (AS) to warn Fir'aun that He would punish him and his people if they continued in their ways. But Fir'aun was too proud to listen to the warning. Calamity that struck the pride of Fir'aun Soon the country was hit by famine. Swarms of locusts ate away the crops. The river Nile flooded its banks causing great destruction. The people were afflicted with lice and tumors. When all of this happened the people rushed to Prophet Moosa (AS) asking him to pray for their relief and promised to follow his religion. But when they were cured and the situation improved, they returned to their idol worship. Prophet Moosa (AS) gathered the people of Bani Israa'eel and left for Palestine . Fir'aun learnt of their escape and followed them with a huge army. When the Bani Israa'eel reached the Red Sea they saw Fir'aun approaching and were sure they were going to be killed. However, Prophet Moosa (AS) struck the waters of the sea with his stick and the waters parted, making a dry path. The people rushed through and crossed safely. When Fir'aun saw the path he entered the sea at the head of his army. But while he was in the middle of the sea the waters suddenly closed around him and his men.

Islamic Religious and Historic facts

1. The parents of the Prophet (sallal laahu alaihi wasallam) were believers and Sahaabi. 2. The grave of the Prophet (sallal laahu alaihi wasallam) was prepared by Hazrat Abu Talha (radi Allahu anhu). 3. Sayyedana Jibrail (alaihissalaam) came 24 000 times into the court of the Prophet (sallal laahu alaihi wasallam). (Zirkani) 4. Hazrat Adam (alaihis salaam) walked from India to Makkah and made forty Hajj. (Sheikh Zaada) 5. Hazrat Adam (alaihis salaam) had knowledge of 100 000 languages. (Roohul Bayaan) 6. It is greater to listen to the Quran than reading Nafil and reciting. (Law) 7. When the Quran is recited aloud, then it is Fard to listen to it. 8. Except in a Hifz class and Quran lesson, it is Haraam for people in a gathering to read Quran aloud. 9. The Quran has been translated into fifty different languages to date. (Quran-e Kareem Number Delhi) 10. Only 26 Ambiyas names have appeared clearly in the Quran. 11. Only twelve Angels have been spoken of in the Quran. 12. Except for the name of Zaid bin Haarith (radi Allahu anhu), no other Companions name appears explicitly in the Quran. 13. Except the name of Sayyida Maryam (radi Allahu anha), the name of no other woman has come explicitly in the Quran. 14. Amongst the Jinnat, only Shaitaan's (Iblees') name appears in the Quran. 15. Iblees will not be punished with fire but with cold. (Roohul Bayaan) 16. Those who pass away on a Friday or in Ramadan will be saved from the questioning in the grave. 17. At the time of death, a person is faced with 624 000 sorrows. (Roohul Bayaan) 18. To respect the grave of a Muslim is necessary. 19. To read Namaaz-e-Janazah or give Azaan inside the Mosque is Makrooh. 20. Suicide is Haraam and a great sin, but the Janaza Salaah of a suicide victim must be performed. (Fatawa Afriqa) 21. The place where Azaan is given is protected for that day from any calamities. (Fatawa Mustaphavia) 22. To give Azaan at the graveside or in one's home and business is a means of blessing and mercy. 23. To place green and fresh plants and flowers on the grave is good as they make the Tasbeeh of Allah. (Alamgeeri; Dur Mukhtar) 24. Jannat is only for human Muslims. (Malfoozat) 25. If a woman marries the second time, she will be in Jannah with the second husband. (Hadith) 26. In Jannah, Hazrat Aasia and Hazrat Maryam (radi Allahu anha) will be amongst the wives of Rasoolullah (sallal laahu alaihi wasallam). (Fatawa Razvia) 27. Hazrat Fatima Zahra (radi Allahu anha), although human, was free from menstruation, etc. like the maidens of Jannah. (Fatawa Razvia) 28. Ramadaan and Eid should be celebrated by the physical sighting of the moon or by the receiving Shar'i Shahaadat. Calendars should not be followed for performing Ibaadah such as Eid Salaah. 29. On the 10th of Muharram, Zam-Zam is mixed in all the pure waters of the world. (Roohul Bayaan) 30. The sky is above and the sun, moon and stars are all below the sky. 31. The sun and the moon are in motion. 32. The sky and the earth are both stationary. 33. To drink, sell, touch, serve, keep or do any transaction with alcohol are all Haraam. 34. Nikah is only done out of happiness and consent. 35. When joking, or even playing and one gives Talaaq, then it becomes applicable. 36. From all the Halaal things in the world, the most disliked by Allah is Talaaq. 37. For men to dress and behave like women and for women to dress and behave like men is Haraam. 38. For men to wear gold is Haraam. 39. Men should wear one silver ring not weighing more than four and a half marsha (ounce). 40. To stand before "Haya Alas Salaah, Haya alal Falaah" in Iqaamat is Makrooh and to stand on hearing it is Mustahab. 41. Four Ambiyah are still physically alive. In other words, they had not tasted death as yet. They are Hazrat Esa and Hazrat Idrees (alaihimus salaam) in the skies and Hazrat Khidr and Hazrat Ilyaas (alaihimus salaam) are on the earth. (Madaarik) 42. Hazrat Ilyaas and Hazrat Khidr (alaihimus salaam) make Hajj annually and they meet at the well of Zam-Zam where from they drink. Thereafter, they do not find the need to eat or drink for the entire year. (Fatawa Razvia) 43. Four persons conquered the whole world from East to West, two were Muslims and two Kafirs. The two Muslims were Hazrat Zul Qarnain and Hazrat Sulaiman (alaihis salaam). The two Kafirs were Namrood and Bukht Nassar. HISTORY's FIRSTS 1. Almighty Allah first created the Noor of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) from His Noor. 2. The first adult free male to accept Islam was Hazrat Abu Bakr Siddique (radi Allahu anhu); the first woman was Hazrat Khadija (radi Allahu anha); amongst the children, Hazrat Ali (radi Allahu anhu); among the freed slaves, Hazrat Zaid Bin Haarith (radi Allahu anhu); and amongst the slaves was Hazrat Bilal (radi Allahu anhu). 3. The first wife of the Holy Prophet Muhammad (sallal laahu alaihi wasallam) was Hazrat Khadijatul Kubra (radi Allahu anha). 4. Hazrat Khadija (radi Allahu anha) was the first of the Holy Prophet's (sallal laahu alaihi wasallam) wives to pass away. 5. Hazrat Qaasim (radi Allahu anhu) was the first of the Holy Prophet's (sallal laahu alaihi wasallam) children to be born. He passed away in his infancy. 6. Hazrat Khadija (radi Allahu anha) was the first person to read Namaz amongst the Ummah of the Prophet (sallal laahu alaihi wasallam). 7. The home of Hazrat Abu Ayub Ansaari (radi Allahu anhu) was the first place where the Prophet (sallal laahu alaihi wasallam) stayed in Madina Shareef. 8. The first verse of the Holy Quran to be revealed was "Iqra Bi Ismi Rabbikal Lazi Khalaq". This took place on Friday, 27th of Ramadhan on the night of Qadr thirteen and a half years before Hijra, coinciding with the 14th of August 610 A.C. in the cave of Hira. 9. Hazrat Jibraeel (alaihis salaam) gave the first Azaan in the skies. 10. The first Azaan on earth was given by Hazrat Adam (alaihis salaam). 11. Hazrat Bilal (radi Allahu anhu) gave the first Azaan in the year 1 A.H. To announce the Namaz of Fajr. 12. The Prophet (sallal laahu alaihi wasallam) performed the first Jummah Salaah in Madina Munawwarah on the 12th of Rabi-ul-Awwal. 13. The first Hajj became Fard in the year 9 A.H. 14. The first Fard fast was that of Ashurah (10th Muharram). This was then nullified and the fasting on the 13th, 14th and 15th of every lunar month became Fardh. This was also nullified, and on the 10th of Shawaal in 2 A.H., fasting for the entire month of Ramadaan was made Fardh and the remainder of the fasts was made Nafil (optional). 15. The first Muslims migrated towards Abyssinia. 16. The first battle to take place was the Ghazwa Abwaa. 17. The first Sadqa was given by Hazrat Adi bin Haatim (radi Allahu anhu) on behalf of his people. 18. The Holy Prophet (sallal laahu alaihi wasallam) established the first madrasah (Suffah) in Masjid-e-Nabawi. 19. The first person sent to spread Islam under the instructions of the Holy Prophet (sallal laahu alaihi wasallam) was Hazrat Mus'ab bin Umair (radi Allahu anhu), who was sent to Madinah. 20. The first person to be appointed a teacher in the madrassah was Hazrat Mus'ab bin Umair (radi Allahu anhu). 21. The first Mosque to be built was Musjid-e-Quba, which the Prophet (sallal laahu alaihi wasallam) built himself. After the Holy Kaaba, the Musjid-e-Nabawi and the Masjid-e-Aqsa, the most excellence is given to Masjid-e-Quba. Two rakaats of Salaah in this Musjid is equivalent to the Sawaab of one Umrah. 22. Sayyiduna Ameer Mu’awiyah (radi Allahu anhu) constructed the first Minaret built for the purpose of Azaan. 23. The first Mehrab for Imamat was built by Sayyidana Umar bin Abdul Aziz (radi Allahu anhu). 24. Hazrat Tameem Daari (radi Allahu anhu) was the first person who sent his slave, Fateh, to light a candle in Musjid-e-Nabawi. Due to this act, the Holy Prophet (sallal laahu alaihi wasallam) changed his name to "Siraaj". 25. The first Shaheed (Martyr) was Sayyiduna Amaar bin Yaasir (radi Allahu anhu). 26. The first female to be made Shaheed was the mother of Sayyiduna Amaar bin Yaasir (radi Allahu anhu). Her name was Sayyidah Summaya (radi Allahu anha). 27. The first person to be martyred in the Battle of Badr was the freed slave of Hazrat Umar (radi Allahu anhu), whose name was Muhaj’jah (radi Allahu anhu).28. The first person to make Ijtihaad was Sayyiduna Abu Bakr Siddique (radi Allahu anhu). 29. Hazrat Abu Zirr Ghaffari (radi Allahu anhu) is known as the first Dervish. 30. Hazrat Abdullah ibn Maz'oom (radi Allahu anhu) was the first person to be buried in Jannatul Baqi. The Holy Prophet (sallal laahu alaihi wasallam) buried him here in the year 2 A.H. 31. Hazrat Umar (radi Allahu anhu) was the first person to perform Janazah Salaah in Jamaat with four Takbeers. 32. The first person to start writing the Muslim calendar was Sayyiduna Umar (radi Allahu anhu). 33. Sayyiduna Sa'ad ibnil Waqqaas (radi Allahu anhu) was the first person to fire an arrow towards the Kuffar. 34. The first person to become murtad (out of the folds of Islam) was either Muqees bin Khubaaba or Ubaidullah bin Jahash. 35. The first false claimant of Prophethood was Musailma Kazzab who claimed Prophethood in the time of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam). 36. A person called Abdullah Chakraalwi from Miyanwaali, Punjab, Pakistan was the first person to openly reject the Ahadith-e-Mustapha (sallal laahu alaihi wasallam). 37. The first translation of the Holy Quran was in Persian. Sayyiduna Sheikh Saadi Shiraazi (radi Allahu anhu) accomplished it. 38. The first Urdu translation of the Holy Quran was made in the year 1774 by Shah Rafi'ud'deen (radi Allahu anhu). 39. The first mountain to be created on earth was Mount Bu Qubais, which is near the Holy Kaaba. After the great flood, the Hajr-e-Aswad remained protected within this mountain, and the splitting of the moon took place on this very mountain. 40. The first physical human to be created is Sayyiduna Adam (alaihis salaam). 41. Man first descended on earth in India. 42. The first Rasool to be sent towards the Kuffaar was Hazrat Nooh (alaihis salaam). 43. The first idol worshipping took place in the time of Hazrat Nooh (alaihis salaam). 44. The first murder on earth took place when Hazrat Adam's (alaihis salaam) son, Qaabil, killed his brother Haabil. 45. The first person to be put into Hell will be Qaabil. 46. In the Ummah of the Prophet (sallal laahu alaihi wasallam), the first person to enter Jannah will be Hazrat Abu Bakr Siddique (radi Allahu anhu). 47. The first person to awake from his grave on the Day of Qiyamah will be the Holy Prophet Muhammad (sallal laahu alaihi wasallam). 48. The first person to be clothed on the Day of Qiyamah will be Hazrat Ibrahim (alaihis salaam). 49. Sayyiduna Jibraeel (alaihis salaam) will be the first person to be questioned on the Day of Qiyamah. 50. The first person to be brought back to life on the day of Qiyamah will be Hazrat Israfeel (alaihis salaam). 51. From amongst the animals, the first animal to be brought back to life will be the Buraaq of the Holy Prophet Muhammad (sallal laahu alaihi wasallam). 52. The first person to intercede on the Day of Qiyamah will be the Holy Prophet (sallal laahu alaihi wasallam). 53. The first person to enter Jannah will be the Holy Prophet (sallal laahu alaihi wasallam). 54. The first meal in Jannah will be fish liver. 55. The Angels did the first construction of the Holy Kaaba. 56. The first person to place a Ghilaaf (Cloth) on the Holy Kaaba was a person called Asad who was the King of Yemen. 57. The first Arab woman to place a silk cloth over the Holy Kaaba was Nateela, who was the mother of Hazrat Abbas ibn Abdul Mutallib (radi Allahu anhuma). 58. Hazrat Idrees (alaihis salaam) used the first pen. 59. Hazrat Ibrahim (alaihis salaam) was the first person to circumcise himself and his son. 60. The first persons hair to turn white in colour was that of Hazrat Ibrahim (alaihis salaam). 61. Hazrat Ibrahim (alaihis salaam) was the first person to wear a sewn trouser. 62. Hazrat Ibrahim (alaihis salaam) was the first person to build a Mimbar (Pulpit) and to deliver a sermon from it. 63. The first person to make Mu’aaniqa (embrace shoulder to shoulder) was Hazrat Ibrahim (alaihis salaam).64. Hazrat Ibrahim (alaihis salaam) was the first person to hold an Aasa (Staff). 65. Hazrat Adam (alaihis salaam) made the first Salaam to the Angels. 66. The Angels made the first Sajda-e-Tazeem or Sajda of Respect to Hazrat Adam (alaihis salaam). (N.B.: Sajda-e-Tazeem is Haraam for the Ummah of the Prophet (sallal laahu alaihi wasallam). 67. The first person to make Gustakh-e-Nabi (Insulter of a Prophet – sallal laahu alaihi wasallam) was Shaitaan.68. The first person to say "Subhaan-Allah" was Hazrat Jibraeel (alaihis salaam) when he saw the beauty of the Arsh. 69. The first person to say "Alhamdulillah" was Hazrat Adam (alaihis salaam) when the soul was put into him. 70. The first person to say "Allahu Akbar" was Hazrat Ibrahim (alaihis salaam) when he saw the ram in place of Hazrat Ismail (alaihis salaam). 71. The first Namaaz of Eid-ul-Fitr was performed in the year 2 A.H. In Madinatul Munawwarah. 72. Hazrat Buraida Aslami (radi Allahu anhu) planted the first Flag of Islam. 73. The first battle fought for the protection of Islam was the Battle of Badr in Ramadaan 2 A.H. 74. Sayyiduna Zubair bin Aw'waam (radi Allahu anhu) was the fist person to draw his sword for Islam. 75. Sayyiduna Haarith bin Abi Haalah (radi Allahu anhu) was the first Sahabi to give his life for Islam in Makkah. 76. The first enemy of Islam to be killed in the battle of Badr was Utbah bin Rabi. 77. The first Namaz-e-Janazah performed by Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) was that of Asad bin Zaraara (radi Allahu anhu). 78. The first Namaaz to be made Fardh was Tahajjud Namaaz, which was later made Nafil. 79. The first time that four Rakaat Namaaz was read was after the Hijrat in Madinah. 80. The first person to recite the Holy Quran aloud after the Prophet (sallal laahu alaihi wasallam) in Makkah was Hazrat Abdullah ibn Mas'ood (radi Allahu anhu). 81. The first Ibaadat on earth was Tauba (repentance). 82. The first person to have the Ghilaaf of the Kaaba embroidered with verses of the Holy Quran was Sultan Hassan of Egypt in 761 A.H. 83. The first person to be called "Ameerul Mo'mineen" was Hazrat Umar (radi Allahu anhu). 84. The first Mujaddid of Islam is Hazrat Umar bin Abdul Aziz (radi Allahu anhu). 85. Hazrat Sayyiduna Abu Yusuf (radi Allahu anhu) was the first Muslim Qaazi-ul-Qazah (Chief Justice) in the time of Haroon Rasheed. 86. Sayyiduna Sa'ad ibn Abil Waqqas (radi Allahu anhu) was the first Sahabi to be a conqueror. 87. The first Hafizul Quran in the Ummah was Hazrat Usman-e-Ghani (radi Allahu anhu). 88. The first Namaaz to be performed openly in the Kaaba was after Hazrat Umar (radi Allahu anhu) accepted Islam. 89. Sayyiduna Umar (radi Allahu anhu) was the first person to start Salaatul Taravih in Jamaat. 90. The first Khalifa (Caliph) of the Holy Prophet (sallal laahu alaihi wasallam) was Sayyiduna Abu Bakr Siddique (radi Allahu anhu). 91. The first stanzas of Naath (Poetry in Praise of the Prophet - sallal laahu alaihi wasallam) were written by Tub'bah, the King of Yemen, one thousand years before the Birth of the Holy Prophet (sallal laahu alaihi wasallam). He had also written a Will in which he left instructions that when the Holy Prophet Muhammad (sallal laahu alaihi wasallam) is born, then these verses of praise should be presented to him.

Info Source: Islam

How to perform Umrah

In Arabic, the word 'Umrah is derived from I'timaar which means a visit. However, 'Umrah in Islamic terminology, means paying a visit to Ka' bah, performing Tawaaf (circumambulation) around it, walking between Safaa and Marwah seven times. A performer of 'Umrah puts off his Ihraam by having his hair shaved or cut. 'Umrah can be performed along with Hajj and in other days as well. 'Umrah can be performed during anytime in the year, there is no fixed time for 'Umrah. The Pillars of `Umrah are four: a) Ihraam: which is assumed at the Meeqaat. b) Tawaaf: around the House. c) Sa'y: walking between As-Safaa and Al-Marwah, which consists of seven circuits. d) Tahal-lul: which means coming out of the state of Ihraam; becoming lawful what was previously prohibited during Ihraam. During 'Umrah, pilgrims do not go to Minaa, 'Arafaat and Muzdalifah or throw pebbles on the Jamrahs (stone pillars representing devils) or offer animal sacrifice. These rites are only performed during Hajj. How to perform 'Umrah: 1. When the one who wants to perform 'Umrah arrives at the Meeqaat, it is recommended for him (both man and woman) to take a bath if convenient, including menstruating women and those experiencing postnatal bleeding. The man perfumes his head and beard but not his Ihraam garments. There is no harm in what remains of it after Ihraam. There is nothing wrong if it is not possible to take a bath at Meeqaat. 2. Men are to change into their clothing of Ihraam while the women only need to make their intention at that time in the clothing they are already wearing. There is no specific clothing designated for women, except that they are prohibited from wearing the Niqaab (face-veil) and gloves. Instead, they may cover their hands with the lower part of their khimaar (head covering), while using the upper part of their jilbaab (outer garment) or a separate piece of fabric to cover their faces by drawing it down, if there is need to do so. As for men, they must assume their Ihraam at the Meeqaat by wearing two pieces of fabric called the Izaar and the Ridaa'. The Ridaa' covers the top half of the body, while the Izaar covers the lower half. No other clothing is allowed to be worn in addition to these – no underwear, no pants, no shirt, no turban, no hat, etc. are to be worn. Then the pilgrim makes the intention at the Meeqaat to begin the rites of 'Umrah by entering the state of Ihraam. The intention must be made in the heart, while the statement made afterwards is: "Labayka 'Umrah" or "Allahumma labbayka 'Umrah". This statement begins the rites of `Umrah. So the first pillar of `Umrah is the Ihraam. The intention is made in the heart, while the tongue recites the opening Talbiyyah. And if you wish, when uttering Talbiyyah, you may state a condition to Allaah fearing that which may prevent you from completion of the ‘Umrah whether illness or fear - saying "in habasanee haabes fa mahillee haithu habastanee" (I come out of the state of Ihraam from the place You prevent me from continuing). So if you do that and are then prevented or become ill - then you may come out of Ihraam. Then repeat the Talbiyyah: "labbayk Allahumma labbayk, labbayka laa shareeka laka labbayk, innal-hamda wan-ni'mata laka wal-mulk, laa shareeka lak" (“In response to your call O Allaah I perform ‘Umrah, here I am O Allaah. In response to Your call. You have no partner. In response to Your call. All Praise and Blessings, and the Ownership of all that You created is Yours (alone). You have no partner”) Upon arriving at the sacred mosque in Makkah (Al-Masjid Al-Haraam), you should enter with your right foot and say: "Bismillaah, Allaahumma Salli 'Alaa Muhammad, Allaahumma Ighfirli waftahli Abwaaba Rahmatik. (In the name of Allaah! O Allaah! Exalt the mention of your Messenger. O Allaah! Forgive my sins, and open the gates of Your mercy for me)." You should enter in a manner expressing humility and gratitude to the blessings He, Almighty, conferred upon you. 3. Upon arriving at the K'abah, stop reciting the Talbiyyah, then approach the Black Stone, touch it with your right hand and kiss it. If this isn't possible, you should face the Black Stone and point to it. Don’t push and shove, causing harm and being harmed by other people. When touching the Stone, the following is said: "Bismil-laah, Allaahu Akbar" (In the name of Allaah, Allaah is the Greatest) or "Allaahu Akbar" (Allaah is the Greatest). A pilgrim must walk, keeping the Ka'bah on his left. When you reach the Yamaani corner touch it with your right hand, if possible, but do not kiss it, and say: "Bismil-laahi wa Allaahu Akbar". If this is difficult for you, then go on performing tawaaf without touching it, pointing at it or even saying "Allaahu Akbar" because this was not narrated from the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) on the other hand whenever you reach or are parallel to the black stone, touch it with your right hand, kiss it and say, "Bismillaah Allaahu Akbar", if it is not possible then it is enough to point at it and say, "Bismillaah, Allaahu Akbar". During this Tawaaf it is preferred for a man to do two things: a) Al-Idhtibaa' from the beginning of Tawaaf until the end, which is placing the middle of one's Redaa' under the right arm and the ends of it over the left shoulder. When you are finished performing Tawaaf, you may return your Reda' to its original state because the time for A-Idhtibaa' is only during Tawaaf. b) Ar-Raml during the first three circuits only. Ar-Raml means speeding up one's pace with small steps. Make supplication from your heart, for that which will benefit you. Recite whatever you wish, supplicate to Allaah by asking for good, recite the Quran, anything you wish. There are no specific statements or supplications to be recited during the Tawaaf that are authentically established in the Sunnah. However it is recommended to say between the two corners during each circumbulance as it is reported from the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ): "...Our Lord, grant us good in this life and good in the hereafter and save us from the punishment of the Hellfire." [Quran: 2:201] 4. When you complete seven circuits of Tawaaf, approach Maqaam Ibraaheem (Ibraaheem’s station) and recite this verse (which means): "And take you (people) the Maqaam (place) of Ibraheem as a place of Prayer... " [Quran: 2:125] Then pray two short Rak’ahs, as close as conveniently possible, behind Maqaam Ibraheem. If it is not possible then you can pray them anywhere in the sacred mosque. It is preferred to recite during the first Rak'ah the chapter "Al-Kafiroon" [109] and during the second one the chapter of “Al-lkhlaas” [112]. Upon completing the two Rak'ahs, return to the Black Stone and touch it, if convenient 5. The next stage is to go to Safaa. Upon approaching the foot of Safaa, the following verse is recited (which means): “Verily, As-Safaa and Al-Marwah are from the symbols of Allaah. So it is not a sin on him who performs Hajj or 'Umrah of the house (ka 'bah) to perform the going (tawaaf) between them. And whoever does good voluntarily, then verily, Allaah is the All-Recognizer, All-Knower.” [Quran; 2:158] 6. Then climb unto mount Safaa until the Ka'bah is visible, if possible. Facing the Ka’bah the following is to be said 3 times, and between each time one is to make ones own supplication: "Allaahu Akbar, Allaahu Akbar, Allaahu Akbar. Laa ilaaha il-lall-llaahu wadahu la shareeka lahu, lahul mulku wa lahul hamdu, wa huwa 'alaa qulli shay'in qadeer. Laa ilaaha il-lall-llaahu wahdahu, anjaza wa'dahu, wa nasara 'abdahu, wa hazamal ahzaaba wahdahu" (Allaah is the Greatest, Allaah is the Greatest, Allaah is the Greatest. None has the right to be worshipped except Allaah alone, Who has no partner. To Him belongs the dominion, to Him belongs all praise, and He has power over everything. He fulfilled His promise, gave victory to His servant, and defeated the confederates alone.) 7. Then descend and go towards Marwah, running between the fluorescent green lights (for men only), upon reaching Marwah climb upon it if it is possible, and repeat the same procedure as when ascending Safaa except you are not to recite the above-mentioned verse, because it is recited when ascending Safaa for the first time only. This completes one circuit. Then one continues back to Safaa running between the fluorescent green lights (for men only) - thus completing two circuits. There are no particular supplications to be recited between Safaa and Marwah. Seven circuits are to be completed ending the last one on Marwah. Then one is to have his hair cut although shaving it is better. Women should shorten their hair by a finger-tips length from the end. The rights of 'Umrah have now been completed.

Infor Source: Islam

Firaun Mumy

Here’s the story of France with Pharaoh Ramesses. When Francisco Mitra became the president of France in 1981 1981. France requested from the Egyptian government to host the mummy of Pharaoh. For the purpose of running laboratory and archeological examinations on the mummy of the most notorious dictator ever lived on earth. Upon arrival, a very royal attendants were there including the French president himself and all ministers who bowed in honor for the mummy. When the ceremony ended, the mummy was carried to a specially-designed section at the Archeology Centre of France. Were it started to be tested by the greatest French archeological and anatomical scientists in order to discover more about such a great mummy. The scientists were headed by Professor Maurice Bucaille. Scientists were trying to restore the mummy while Professor Maurice was mainly concerned with how did this mummy die! . The final report of the scientists was released late at night which states that the remaining salt in the mummy is an overt evidence that it was drawn in the sea, and the body was rescued very shortly where it was immediately embalmed to be saved. An amazing thing was still confusing Professor Maurice is that how could this body possibly be safer than any other mummy despite being taken out of the sea up until this time. Professor Maurice was writing his final report on what he thought would be a new discovery about saving Pharaoh’s body immediately after his death and embalming it. And there, someone whispered to him that Muslims claim to know something about the drowning of this mummy. Yet the Professor firmly denied such thing saying that it’s impossible to discover this without the development of science and without using his high-tech and complicated laboratories and computers. To his surprise, he was told that Muslims believe in a book called “Quran” and this Quran narrates the story of Pharaoh’s drowning and ensures the safety of his body after his death as to be a Sign to mankind. The Professor couldn’t believe his own ears and started to wonder, How can a book existed 1400 years ago speak about the mummy that was only found100 years ago, in 1898!! How can that be possible while the ancient Egyptian heritage was discovered only a few decades ago and no one knew about it before!! The Professor sat down pondering on what he was told about the book of Muslims while his Holy Book narrates only the drowning of Pharaoh without saying anything about his body “Is it possible that this mummy in front of me is the one who was chasing Moses!!” “Is it possible that Muhammad knew this 1400 years ago!!” The Professor couldn’t sleep that night till they brought him the Old Testament where he read: “the sea drowned Pharaoh and his army, no one else was left alive” He was surprised that the Holy Book didn’t mention about the destiny of the body and that it will be saved When the scientists were done with the mummy, France retuned it to Egypt, but Professor Maurice couldn’t rest for a moment since he was told that Muslims know about the safety of the body. So, he decided to travel and meet anatomy Muslim scientists and there he spoke about his discovery of the safety of the mummy after its death in the sea and so on. One of the Muslim scientists stood up and simply opened the Quran and pointed to the Professor at one verse: “This day shall We save you in your body, that you may be a Sign to those who come after you! But verily, many among mankind are neglectful of Our Signs” The Professor was struck when he read that and immediately stood in front of the crowd and said loudly: “I believe in Islam, I believe in Quran” Then he went back to France with a different face he traveled with. In France, he dedicated 10 years investigating the scientific discoveries and comparing them with the Quran and trying to come up with one scientific contradiction with the Quran. Finally he quoted one verse from the Quran to be his conclusion: “No falsehood can approach it (this book) from before or behind it: it is sent down by One Full of Wisdom, Worthy of all praise” As a result of all years of his research, Professor Maurice wrote a book that shook all Europe, especially the scientists there “Quran, Torah, Bible and Science: A Study of the Holy Books in the Light of Modern Science” All copies were sold out at a very short time In another chapter in the Quran: “When Moses came to them with Our clear Signs, they said: This is nothing but sorcery faked up: never did we hear the like among our fathers of old! Moses said: “My Lord knows best who it is that comes with guidance from Him and whose end will be best in the Hereafter: certain it is that the wrong-doers will not prosper. “Pharaoh said: “O Chiefs! No god do I know for you but myself: therefore, O Haman! Light me a (kiln to bake bricks) out of clay, and build me a lofty palace, that I may mount up to the god of Moses: but as far as I am concerned, I think (Moses) is a lair!” And he was arrogant and insolent in the land, beyond reason, – he and his hosts: they thought they would not have to return to Us! So We seized his and his hosts, and We flung them into the sea: now behold what was the end of those who did wrong! And We made them (but) leaders inviting to the Fire; and on the Day of Judgment no help shall they find. In this world We made a curse to follow them: and on the Day of Judgment they will be among the loathed (and despised).” “Has not the time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and the Truth which has been revealed to them, and that they should not become like those to whom was given Revelation aforetime, but long ages passed over them and their hearts grew hard For many among them are rebellious transgressors. Know you (all) that Allah gives life to the earth after its death! Already have We shown the Signs plainly to you, that you may learn wisdom. For those who give in charity, men and women, and loan to Allah a Beatiful Loan, it shall be increased manifold (to their credits), and they shall have (besides) a liberal reward. And those who believe in Allah and His messengers- they are the Sincere (lovers of Truth), and the Witnesses (who testify), in the eyes of their Lord: they shall have their Reward and their Light.

Info Source: Islam

HAZRAT MUSA

Allah Almighty sent round about one Lakh twenty four thousand or less messengers to preach and to teach the people in write manners. The Series of Allah’s Prophets and Messengers was started from Hazrat Adam (السلام علیہ ) and end at the last and beloved prophet of Allah Almight Hazrat Muhammad (صلی اللہ علیہ وسلّم). Moses (Hazrat Musa (السلام علیہ )) is one of the prophet and messenger of Allah almighty. Moses (Hazrat Musa (السلام علیہ )) is also known as the name of Kaleem Ullah which mean who speak with Allah Almighty. The Holy book Torat or turah was reveled on Moses (Hazrat Musa (السلام علیہ )) which is strongly followed by Jewish tradition. Moses (Hazrat Musa (السلام علیہ )) was born in Goshen which situated near Egypt but there is not actual date of Moses Birth but from some books got the Moses date of birth which is 1392 BCE in Christian calendar or 2076 BH in Islamic calendar. Moses (Hazrat Musa (السلام علیہ )) was sent towards Israelites after Joseph (Hazrat Yusuf (السلام علیہ )) in the government of a ruled king Pharaoh. Before the birth of Moses (Hazrat Musa (السلام علیہ )) Pharaoh say a dream that he was killed by a person who came from Jerusalem and who will destroyed his whole government or rule except Israelites. After discussion of his dream with some priests and Soothsayers he ordered to kill the every newly born male boy. It’s mean Moses (Hazrat Musa (السلام علیہ )) was born in that year when children were to be killed by ruled king. At last that time was came when Moses (Hazrat Musa (السلام علیہ )) was born. Quran Stated that “when they were in danger of being caught God inspired her to put him in a basket and set him drift in the river if Nile”. Moses mother do the same and ordered her daughter to follow the basket throughout end. Her daughter saw that Moses (Hazrat Musa (السلام علیہ )) was found by the Pharaoh’s wife Asiya and she convince the Pharaoh to adopt this baby. Allah Almighty wants to grow Moses (Hazrat Musa (السلام علیہ )) in the house of Pharaoh for this Quran stated that When there were ordered for wet nurse to feed Moses, Moses (Hazrat Musa (السلام علیہ )) refuse to get breastfeed from any wet nurse. The Moses sister met with Pharaoh and suggests him that she knows a woman who can feed him. So Pharaoh ordered her to bring that woman. So Moses (Hazrat Musa (السلام علیہ )) actual mother was appointed as the wet nurse of Moses. We can found many events and miracles from the life of Moses (Hazrat Musa (السلام علیہ)). During his childhood Pharaoh feel that it is that child which was born to kill him because he clutched the Pharaoh beared which a Israelite can do. Pharaoh decide to kill the Moses after this but her wife stopped him to doing this and told him that it is an innocent baby so Phraoh decide to test the Moses (Hazrat Musa (السلام علیہ)) he kept two bowls in front of Moses there was a fired coal in one bowl and a stone of rubie. Moses (Hazrat Musa (السلام علیہ)) put the fired coal and inserted it in his mouth which burnt his tongue. &nbsp When Moses (Hazrat Musa (السلام علیہ)) reached at his adulthood he started the preaching of oneness of Allah Almighty. Pharaoh ordered to arrest or kills the Moses. One day in the festival in Egypt Pharaoh called some magician in his assembly and also called Moses to fight with them. When Moses (Hazrat Musa (السلام علیہ)) reached in the assembly of Pharaoh the magicians through their ropes in front of Moses which turns into Snakes. Then Moses (Hazrat Musa (السلام علیہ)) by the Order of Allah Almighty through his stick in front of these snakes which turns in to a big dragon and eat all the small snakes. The Magician accept that it is not a magic Moses preaches a true religion. Pharaoh issued ordered that who will follow the Moses I will cut their hands and feet and also their heads. By the ordered of Allah Almighty one night Moses gathered all Israelites and convinces them to migrate towards the Canaan. Pharaoh was also made plan to stop the Moses and Israelites to migrate. They also followed the Moses and Israelites to stop them. When the Moses and Israelites were reached near the red sea Allah Almighty ordered Moses to strike his stick into the sea. When Moses strikes his strike into the sea, sea divided into two parts and Moses (Hazrat Musa (السلام علیہ)) ordered Israelites to pass this sea as soon as possible. Pharaoh and his army also follow them and they also began to cross the sea. When Moses and Israelites crossed the sea, sea close again, Pharaoh and his army drown into the sea. Quran State that we will keep the body of Pharaoh for the witness in future. At last Moses and Israelites arrived at the Canaan. After passing some years Israelites asked Moses to saw your God. Moses takes them towards the Mount Tur. After reaching on mount Tur Moses spoke with Allah almighty and requests him to show himself to these people. When Allah Almighty trying to show off Moses and all people unconscious to see Allah. Like Birth date there is not solid clue about the actual date of died of Moses (Hazrat Musa (السلام علیہ)) but through some books we observed that Moses (Hazrat Musa (السلام علیہ)) was died at the age of 120 in 1952 BH in Muslins Calendar and 1272 BCE in Christian Calendar. Moses (Hazrat Musa (السلام علیہ)) tomb is situated in Moab Syria which is known as Maqam-e-Nabi Musa or tomb of Moses.

Info Source: Islam

Namaz

The first and most important duty in Islam after one has brought faith in God and in Prophet Mohammad and borne witness to Divine Oneness and the Apostleship of the holy Prophet is Namaz. It is a most special act of Divine worship, which a Muslim is called upon to perform five times a day. There are numerous verses of the Quran and the Traditions of the Prophet enjoining the Namaz on us. It has been described as the pillar and the foundation of the faith. Namaz, if it is offered with a sincere heart and proper devotion and mental concentration, is particularly vested with the property of cleansing the heart and reforming one’s life and ridding it of sins and impurities. It generates love for piety and truth and promotes fear of God in man. Thus it is that Islam has laid greater emphasis on it than on all other religious obligations. When anyone came to the Prophet to embrace Islam, the first promise the sacred prophet took from him, after instructing him in Divine Oneness, was that he will offer the Namaz regularly. In fine, after the Kalima, Namaz is the bedrock of Islam. Traditions We know from the Traditions that the holy Prophet used to equate neglect of the Namaz with infidelity. He denounced it as the way of the unbelievers. He would say that those who did not offer the Namaz had not share in the faith. A Tradition of the Prophet reads, “What separates a believer from infidelity is simply the Namaz”. This Tradition clearly warns that if a Muslim will give up the Namaz he will get associated with infidelity; his conduct will become the conduct of an infidel. In another Tradition the Prophet has said, “He has no share in Islam who does not offer the Namaz”. And here is another Tradition from which we can imagine what a great act of virtue and felicity is it to offer the Namaz regularly and how utterly fatal and ruinous is it to neglect it. Once while urging upon the Muslims to be most particular about the Namaz the sacred Prophet is reported to have observed: “Whoever will offer the Namaz properly and regularly it will be for him on the Last Day a source of light. A proof of his faith and a mean to salvation. (On the other hand) whoever will not offer it carefully and regularly it will be for him neither a source of light, and the end of such a person will be with Karun, Fir’aun, Haman and Ubai-bin-Khalaf. Brother, let us now imagine what our end is going to be if we fail to cultivate the habit of offering the Namaz correctly and regularly. THE IGNOMINY AND DISGRACE OF THE DEFAULTERS ON THE LAST DAY. The ignominy and disgrace the defaulters of Namaz will have to suffer at the very outset on the Day of Judgment has been spoken of in these words in the Quran: The day that the shin shall be laid bare, and they shall be summoned to bow in adoration, but they shall not be able, their eyes will be cast down, ignominy will cover them, seeing that they had been summoned aforetime to bow in adoration while they were whole (and had refused). (XI: 42) The verse tells that on the Last Day when the hour of Judgment will arrive (when all mystery will vanish and reality will be fully manifest) and gathered together, God will reveal Himself to them in full glory and splendor. Everyone will then be called upon to bow in adoration before Allah. The fortunate and the faithful among them who had been regular in their Namaz in the world and were, thus, accustomed to kneeling down before God will, at once, bow down in adoration, but those who in spite of being healthy and strong had not observed the Namaz in their lifetime will find that their backs had suddenly grown stiff like a board and they will remain standing with the infidels, unable to bend down and carry out the prostration. They will be covered with ignominy, their eyes will be downcast, they will not be able even to look up. Before the chastisement of hell, they will have to bear this chastisement of humiliation and disgrace. May Allah, by His Grace, save us all from it! In truth, a habitual defaulter of the Namaz is a sort of a rebel against God and deserves all the humiliation and punishment that may be meted out to him. According to some legists of Islam, a Muslim who rejects the Namaz is liable to be punished with death like an apostate. Brothers – We must realize it thoroughly and well that without the Namaz the claim to Islam is altogether meaningless. Namaz alone is the Islamic act that joins us with God and makes us deserving of His grace. Blessings of Namaz When a person stands before the Almighty with his arms folded, five times a day, and celebrates His praises and kneels down before Him and touches the ground with his forehead and makes earnest supplications to Him, he becomes worthy of His love and beneficence, his sins are forgiven with every Namaz he offers, his heart attains enlightenment and his life becomes pure. The Prophet once gave an excellent example to illustrate this truth. He asked his Companions, “Tell me, if a stream flows at the door of anyone of you and he takes a dip in it five times a day will there be left any grime on his body?” The Companions replied, “No, Sir. No grime will be left on his body”. The Prophet said, “It is exactly the same with the five daily prayers. God removes all impurities and sins because of their auspiciousness:” Superiority of Congregation It appears from the Prophet’s Traditions that Namaz should be offered in congregation if one wants to derive full benefit from it. The Prophet was so very particular about it that once while condemning the conduct of those who avoided coming to the mosque to say their prayers in congregation due to laziness or indifference he observed with anger that he felt like burning down their homes. This one Tradition is enough to show how repugnant it is to God and the Prophet that anyone should not offer his prayers in congregation. Another Tradition says: - “The reward on saying the Namaz in congregation is twenty times as much as on saying it alone.” Apart from the reward in the Hereafter, there are many other advantages in offering up the Namaz in congregation. For instance, one acquires the habit of punctuality by attending the mosque regularly to say his prayers in congregation, it enables Muslim brethren of the locality to assemble at one place five times every day and this can be turned to great benefit, the practice of saying the Namaz regularly in the mosque congregationally makes a man thoroughly regular in his prayers for it has been seen that those who offer their prayers individually at home are often inclined to be neglectful. Yet another notable advantage in saying the prayers in congregation is that the Namaz of each participant becomes a part of the Namaz of the whole congregation in which, along with others, there are also generally present some venerable and virtuous servants of God whose Namaz is of a very high order. Their Namaz finds acceptance with Allah and the expectation from his Benevolent Grace is that when He will grant acceptance to the prayers of some members of the congregation He will, along with them, accept the prayers of the rest of the congregation too. Now, imagine what rich rewards and blessings do we deprive ourselves of when we do not go to the mosque to offer our prayers in congregation without a valid excuse. Meekness and Humility The offering up of the Namaz with meekness and humility means that, believing God to be Omni present and All-Seeing, the Namaz should be offered is such a way that the heart is filled with His love and stricken with awe by the thought of His Greatness and Magnificence as if a criminal was standing in front of a great judge or a mighty ruler. As a devotee stands up for Namaz he should visualize that he is standing in the presence of the Almighty – that he is standing out of reverence to Him. When he bows his head in Ruku or kneels down to perform the Sajda he should imagine that it was all being carried out in front of Allah and in expression of his own utter worthlessness and humility. Better still, whatever is recited during Namaz, whether while standing or in Ruku or Sajda, should be done with a proper understanding of its meaning, The real joy and beauty of Namaz is experienced only when it is offered with an intelligent appreciation of its contents. It is not, at all, difficult to learn the meaning of the Suras that are generally recited in Namaz. The devotion of the heart and the sentiments of awe and humility, indeed, are the very soul of the Namaz. The ultimate success and deliverance of believers who offer up such a kind of Namaz is assured. Declares the Quran: - The believers must (eventually) win through-those who humble themselves in their prayers. (XXIII-I) Says the Prophet, “God has made the five daily prayers obligatory. Whoever did the Wazu properly and offered them up at the right time and carried out the Ruku and Sajda as they ought to be, humbly and reverentially, for him the promise of God is that he will be pardoned; and whoever did not do so (i.e., did not say his prayers in this manner), for him there is no such promise. God will pardon or punish him as He will please.” Method When the time for prayers comes we should perform the Wazu carefully, believing that this washing and cleansing was necessary before we presented ourselves before the Lord and worshipped Him. The Almighty, in His benevolence, has invested the Wazu with great auspiciousness. The sins and transgressions of the parts of the body that are washed during it are forgiven because of it. The unholy effects of sins are, so to speak, washed away by the water used in the Wazu. After the Wazu, as we stand up for the Namaz, the predominant thought in our minds should be that we, the sinning and defaulting slaves were going to stand before a Lord and Master from whom nothing was concealed, who knew all about us, the hidden as well as the manifest, and before whom we would have to appear on the Day of Judgment. We should then formulate precisely the intention to offer the particular prayer and raising the hands up to our ears pronounce not only with the tongue but with our hearts, too, the formula. (Transcription Allah-o-Akbar) God is Great After it, with arms folded across the chest and a full awareness of the fact of our presence before the Almighty we should recite: (Transcription: Sub haana kal-laahumman wa bihamdika wa tabara kasm-uka wa taa alajado ka wa laa ilaaha ghairuka). O God, with Thy glorification and Thy praise; blessed is Thy name, great is Thy glory, and there is no God except Thee. (Transcription: ‘Aaoozu Billah-I-Min-ash – shaitanir rajeem: bismil laahir rahmaa nir raheem). I seek refuge in God from the wicked Devil and begin with the name of God, the Most Benevolent, the All-Merciful. (Transcription: Alhamdu lil-laahi rab-bil ‘Aalameen, ar rahmaa nir raheem, maaliki yaumid deen, iyyaaka na’budu wa iyyaaka nas-ta’een, ihdinas siraatal mustaqeem, siraatal ladheenaanamta ‘alaihim, ghairil maghdoobi’alaihim, wa lad daal leen. Aameen). Praise be to God, Lord of the Worlds the Compassionate, Thee alone do we worship, and to Thee alone do we beg for help. Show us the straight path: the path of those whom Thou hast favoured; not (the path) of those who earn Thine anger nor of those who go astray. Amen! Then some other Sura of the Quran, or a part thereof, should be recited. Here we give four brief Suras along with their translations. (Transcription: Wal’asr, in-nal insaana lafee khusr, il-lal ladheena aamanu wa aamilus saali-haati wa tawaasau,bil haqqi wa tawaasau bis sabr). By the Time! Lo, man is in a state of great loss, save those who believe and do good deeds, and exhort one another to truth, and exhort one another to patient perseverance. (Transcription: Qul huwal laahu ahad, al-laahus-samad. Lam yalid, wa lam yoolad, walam yakul laahoo kufu an ahad). Say: “It is God, the Unique! God, the eternally besought of all! He begetteth not nor was begotten. And there is none comparable unto Him!” (Transcription: Qul’aoozu be rabbil falaq, min shar re ma khalaq, wa min shar re ghasiqin iza waqab, wa min shar rin naffasat-I-fil ‘aqad, wa min shar re hassidin iza hasad). Say: “I seek refuge in the Lord of the Dawn from the mischief of created things; from the mischief of those who practice secret arts; and from the mischief of the envious’ one as he practices envy”. (Transcription: Qul’aaoozu be rabbil naas, malikin naas, ilaahin naas, min shar ril was wasil khannaas, al lazi yo was wiso fi sudoorin naas, min al jinaat-I-wan nas). Say: “I seek refuge in the Lord and Cherisher of mankind, the King (of Ruler) of mankind, the God (or Judge) of mankind, from the mischief of the sneaking whisperer, who withdraws (after his whisper), (the same) who whispers into the hearts of mankind among jinns and among men”. Anyhow, after the Sura of Al-Hamd-o-Sharif some other Sura of the Quran, or a part of it, is to be recited. Only this much of the Quran is recited during each Rak’at of the Namaz, When the recitation has been completed, with the thought of the Majesty and Glory of God embedded in our hearts, we should say Allah-o-Akbar and perform the Ruku by placing our hands on our knees without bending them and pronounce a number of times the phrase: (Transcription: Subhaana rabbiyal ‘azeem). Glory be to my Lord, the most Elevated While reciting the above formula in the Ruku we should also meditate on its meaning, on the Glory and Magnificence of the Lord. Then the head be raised, from the Ruku, saying: (Transcription: Sami’al laahu liman hamidah) God has heard the servant who has praised Him (Transcription: Rab banaa lakal Hamd) Our Lord! Praise be to Thee Then, again, we should say Allah-o-Akbar from the depth of our hearts and prostrate ourselves before the Lord and perform two Sajdas simultaneously. During the Sajda the under-mentioned formula should be repeated a number of times imagining inwardly that God was present right there, seeing and hearing everything, and we were addressing the words directly to him. (Transcription: Subhaana rab-biya a’laa) Glory be to my Lord, the Most High While reciting these words in the Sajda, also, we should try sincerely to call forth within ourselves the realization of our abject helplessness and humility and the Supreme Might and Magnificence of the Lord. The deeper and stronger the realization, the better and truer will be the Namaz for this sentiment constitutes the very, life and soul of worship. This completes one Rak’at. All the remaining Rak’ats are to be offered similarly except that (sub-haana kal-laahumaa) is recited only in the first Rak’at. When we sit during a Namaz, or at the end of it, we recite (at-tahiuyaat) which, indeed, is its essence and substance: (Transcription: Atthiyaatu lilaahi was salawaatu wal taiyyabaatu, as salaamu ‘alaika ayyuhan nabeeyu wa rehmatul laahi wa bara kaatuh, as salaamu ‘alainaa wa’alaa ibaad laahis saliheen, ash-ha al-laa ilaaha il-lal-laah, wa ash-hadu an-na Muhammadan ‘abduhu wa rasoluh). The most blessed greetings, the purest and most sincere inclinations unto Got. Peace be with thee, O Prophet, as well as the mercy of God and His blessings. Peace be with us also, and the pious servants of the Lord. I attest that there is no God if not God himself, and I attest that Mohammad is His servant and Apostle. If a Namaz consists of three or four Rak’ats, when we sit after the second Rak’at only the above invocation is recited, and, at the end of the last Rak’at, the Durood Sharif and a prayer are also added to it. The Durood Sharif runs as follows: (Transcription: Allaahnmaa sal-li ‘alaa Muham-madin wa ‘alaa aal-I-Muhammadin kamaa sal-laita ‘alaa Ibraa-heema wa ‘alaa all-I-Ibraa-heema innaka hameedum majeed). O God, bless Mohammad and his posterity (or followers) as Thou hast blest Abraham and his posterity (or followers); Verily, Thou art the Praiseworthy, the Majestic. (Transcription: Allaahumma baarik ‘alla Muhammadin wa ‘alaa aal-I-Muhammadin kamaa baarak ta ‘alaa Ibraaheema wa ‘alaa all-i-Ibraa-heem in-naka hameedum majeed). O God, magnify Mohammad and his posterity (or followers) as Thou hast magnified Abraham and his posterity (or followers); Verily, Thou art the Praiseworthy), the Majestic. Though the Durood Sharif we invoke the favours and blessings of the Lord on the Prophet and his family and all those who bear a special association with him. It is, after all, through the agency of the Prophet that the Divine boon of Islam and Namaz has reached us. God has, therefore, charged us with the duty of praying for him, his family and his descendants at the end of each Namaz as an expression of our gratitude to him. After the Durood Sharif it is required of us to recite the under-mentioned prayer for ourselves and with it the Namaz is brought to an end by turning the head, first to the right and then to the left, and wishing everyone peace and blessings of the Lord. (Transcription: Al-laahumma in-nee zalamtu nafsee zulman katheeran, wa laa yaghfirudh dhunooba il-laa anta, faghfir lee maghfiratum min indika warhmanee in-nika antal ghafoorur raheem). O God, I have done my soul a great harm and no one can forgive sins if not Thee; so grant me forgiveness with Thy pleasure and have pity on me. Thou art Most Forgiving; Most Merciful. By means of this prayer we make an open confession of our sins and misdeeds and beseech God for His Mercy and Forgiveness. It is best for us always to consider ourselves defaulters and transgressors and make an open hearted admission of our faults and lapses even after performing an act of worship of the class of Namaz, and to repose all our hopes in Divine Compassion and Mercy. We must not allow pride or vanity to come near us because of our devoutness or worship-fullness for, whatever we may do, we can never hope to acquit ourselves fully of the duty of worshipping God and adoring Him and of rendering to Him what is His due. All that is necessary to know about Namaz has been described in this lesson. Once again, we assert that Namaz is that elixir among the various modes of worship which can transform a man into an angel, in the sphere of his deeds and morals, provided that it is offered with due concentration and the feelings of reverence and humility. Brothers, we just cannot afford to take lightly the significance, worth and value of the Namaz. So overpowering was the Prophet’s anxiety for his followers to remain steadfast in the matter of Namaz and offer it regularly and unfailingly that he took pains to exhort them about it even during the last moments of his life when it had become extremely difficult for him to speak. Muslims who neglect the Namaz and do nothing to establish it and to keep it alive in their midst should imagine, for the sake of God, how are they going to face the Prophet on the Day of Reckoning, how are they going to look towards him, after disregarding so shamelessly his last will and testament during their life. Come, let us all pray now in the words of Prophet Abraham: (Transcription: Rab-bij ‘alnee muqeem-us-salaat-I-wa min zurriyatee, rab-bana taqabaal duaae, rabbanaghfirlee wa le waalidaiyya wa lil momineena yauma yaqoomul Hissab). Oh my Lord! Make me one who establishes regular Prayer, and also (raise such) among my offspring; Oh my Lord! And accept Thou my Prayer. Oh our Lord! Cover (us) with Thy Forgiveness me, my parents (and all Believers) on the Day that Reckoning will be established.

Info Source: Islam

HAZRAT MARIAM’S (AS)

Of all the women mentioned in the Quran, only Mariam `alayha assalam (peace be upon her) is mentioned by name repeatedly. An entire chapter is named after her. She has been chosen above all other women in the world1 and in Paradise.2 Mariam is honored worldwide for her virtue, for her courage and conviction in the face of great tribulation and is Islam’s ideal of womanhood. It is necessary for both women and men to reflect upon lessons from her life. In this series, we will look at Mariam’s role in seeking knowledge, her spirituality, her concern and contribution to the da`wah of Islam, her mother and her own motherhood, her character, and finally some general lessons that we take from her story in the Quran. May Allah help our sisters to become like Mariam (as) and help our brothers to encourage the development of sisters who want to be like Mariam. Honoured Student of Knowledge Mariam was an honored student of knowledge. Allah subhanahu wa ta`ala (exalted is He) says about her, “He made her grow in a good manner and put her under the care of Zakariya. Every time he entered al-Mihrab to visit her…” (3: 37). Al-Qurtubi explains in histafsir that the word kaffala means more than guardianship. Rather, Zakariya (as) and the scholars of deen would teach her the revelation of Allah (swt) in the masjid when she was young. The scholars would even compete to teach her, as she was a bright student and she was also the first female to be taught in the masjid. As she grew older, they made a separate room for her described as al-Mihrab. Sheikh Abdel Kareem Zaidan explains that al-Mihrab is a special room or an elevated place. Tafsir al-Qaasimi mentions the opinion that al-Mihrab is the best and most honored place to sit in a gathering, and as such, al-Mihrab is the most honored place in the masjid. Thus, Mariam was an honored student, taught by a prophet and the scholars of deen. There are many opinions describing why, but it suffices for us here to say, the best woman who walked this earth, in her young years, was someone who studied her religion, someone who had a connection with the revelation, and someone who impressed even her teachers. Many times sisters are discouraged from pursuing studies that would be beneficial for themselves and the Muslim community. They are told that their greatest role in life is their role as wife and mother, so they shouldn’t focus so much on their Islamic education. There is an inherent contradiction in this viewpoint. While these roles are extremely significant, other opinions provide a more comprehensive approach to the “most important role.” Dr. Jamal Badawi’s “Gender Equity in Islam” discusses the spiritual equality of both women and men, and what is deemed “the best” according to the Quran: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” (Qur’an, 49:13) These verses point to the role that both women and men play as devout servants of Allah. This may take different forms at different stages in life. I tend to lean toward this semantic approach in understanding what is the best role for a Muslim woman because it covers her entire lifespan, and includes women who never were able to get married or have children. It concretely describes her goal as seeking Allah’s pleasure, while her contributions to her family are a means of achieving her goal. Also, scholars who use the former semantic approach of emphasizing a woman’s role as a wife and mother, equally stress the importance of our sisters’ education. Therefore, it puzzles me when the excuse of the woman’s family obligations is used to completely neglect her Islamic education and development. An Ideal Example of Motherhood We see in the life of Mariam the pinnacle of motherhood and womanhood. Before she was a mother, she was a student – and an exceptional student at that. Before mothers can give good tarbiya, they have to receive it. And talab al-`ilm (seeking knowledge) is a crucial component of a balanced tarbiya. The community only grows stronger when our sisters are educated. In the words of El Hajj Malik Ash-Shabazz (Malcom X), “Educate a man and you educate one person; educate a woman and you educate and liberate an entire generation!” We also notice that the best of men in her time, Zakariya (as) and the religious leadership of the masjid, took time to teach her. May Allah (swt) multiply the reward for the scholars of our time who continue this legacy of teaching sisters. While there are those who refuse to teach women completely, this does not reflect the attitude of Zakariya (as) and the scholarship of his time, nor the sunnah of the Prophet ﷺ. Mariam’s Spiritual Journey Our second lesson: Mariam (as) had a deep spiritual relationship with Allah (subhanahu wa ta`ala - exalted is He). We see in her example how a mind, body, and soul can be spiritually dedicated to Him. As we examine these elements, we also see how Allah (swt) rewards and honors her. As such, Mariam’s spiritual journey reveals significant spiritual pillars for those who seek to be rewarded and honored by Allah (swt). 1. Tawakkul during Tribulations From her younger years as a student to her trials later on in life, we witness Mariam (as) in a constant state of tawakkul (trust in Allah). From hiding the test of her pregnancy, to delivering `Isa (as) on her own, to keeping silent while her infant (who according to at-Tabari was just forty days old) spoke to defend her honor, we feel her powerful dependence on Allah (swt) revealed. We also learn that there are some tests, where one may find no available human support for the struggle to do that which is right, which is closer to piety. In this scenario, Mariam provides us with a glimpse into the power of trusting Allah (swt). `Isa (as) speaking from the cradle was an amazing and unexpected blessing for Mariam, relieving her of the trial that she had endured, providing proof of her innocence: “Then she pointed to him. They said: “How can we talk to one who is a child in the cradle?” He [Isa] said: “Verily! I am a slave of Allah, He has given me the Scripture and made me a Prophet. And He has made me blessed wherever I be…” (Qur’an, 19:29-31) Subhan’Al­­­­lah, in the lives of the righteous, many times mu’jizaat (miracles to Prophets) and kiramaat (miracles to non-Prophets), are granted during a period of trial, where the struggle to stay steadfast was rewarded with the relief that only Allah (swt) brings. And yet we also take from Mariam’s case that her devotion is not only rewarded with relief, but also with success. Today, she is the most honored woman in human history, and she is the greatest woman in al-Akhirah (the Hereafter). Subhan’Allah, one can only begin to imagine what her heart endured for the sake of Allah (swt). Her story is a shining example of the promise: إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ “Truly the end is for the God-Conscious.” (Qur’an, 11:49) 2. Solitude with Allah Her spirituality is also embodied in her khalwa (solitude) with Allah (swt). Like her mother and father, she was a devout worshiper who always sought to increase her closeness to her Lord. Allah described that He فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ “…accepted her with a goodly acceptance…” (Qur’an, 3:37) Ibn Ashur comments that this is His acceptance of her service to Bayt Al-Maqdis, which is something no other woman was legally granted permission to do before her. He also mentions that the word mihrab comes from the word harb, meaning war. Thus the mihrabwas understood as a place where one worships in solitude, waging war against the temptations and whispers of Shaytan. It is a place of introspection, reflection, prayer, learning and du`a’ (supplication). While the masajid we have today are also a place for these things, how often do we really go there to make i’tikaaf (spiritual seclusion)? Sisters, i’tikaaf is for us as well. And alhamdulillah (all praise is due to Allah) in America, the masajid are more female-friendly and stay open. When your iman (faith) needs a boost, remember Mariam, and try to pray Fajr in the masjid, stay a few hours and experience the sweetness of khalwa with Allah (swt). For those who are able to in their homes, also consider creating a musalah area that is only used the way one uses amasjid: a place for prayer, dhikr (remembrance), studying the Qur’an and other beneficial readings, tafakkur (deep contemplation), etc. Sometimes when the heart aches, one reaches for unhealthy distractions and the pain goes away temporarily. When the distraction is gone, the pain returns because our hearts are actually thirsty for being with Allah (swt), and the thirst was not quenched by the distractions. Rather, the thirst grew stronger and the pain increased. In Mariam we see how training the self to have khalwawith Allah (swt) helps the heart to endure and stay strong. We also see how having a special space allotted for this solitude can serve one well on the spiritual journey. 3. Appreciating Allah’s Divine Attributes Mariam (as) also reflected an appreciation for the Attributes of Allah (swt). Her expression of iman is very practical. Allah (swt) says: كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقاً قَالَ يَا مَرْيَمُ أَنَّى لَكِ هَـذَا قَالَتْ هُوَ مِنْ عِندِ اللّهِ إنَّ اللّهَ يَرْزُقُ مَن يَشَاء بِغَيْرِ حِسَابٍ “Every time he (Zakariyah) entered al-Mihrab to (visit) her, he found her supplied with sustenance. He said, “Oh Mariam, from where have you gotten this?” She said, “This is from Allah. Verily Allah provides sustenance to whom He wills without limit.” (Qur’an, 3:37) The scholars differ over whether the part of the verse, “Verily, Allah provides sustenance to whom He wills without limit,” is also from what Mariam said or if it is a new sentence in which Allah (swt) is addressing the Prophet Muhammad ﷺ. Imam Al Aloosi adds that the former opinion is the more correct one. At least five different books of tafsir mention a hadith of the Prophet Muhammad ﷺ where he is with Fatima, and she brings him a full pot of meat and bread, at a time when there was very little food in the house. When he asks her from where she had gotten this food, she replies, “This is from Allah. Verily Allah provides sustenance to whom He wills without limit.” At this response, the Prophet ﷺ praises Fatima and says, “Alhamdulilah for He who made you like the best woman of Bani Isra’el (Mariam)!” (Narrated from Abu Ya ‘la) The amazing point to take from Mariam’s response to Zakariyah (as), is that as she recognized Allah (swt)’s ultimate power and control over her sustenance, she also inspired a prophet! When the Prophet Zakariyah hears her response he supplicates to Allah asking for a son. The verse starts with “hunaalika”—he makes du`a’ on the spot! 3_38 “In that same place, Zachariah prayed unto his Sustainer, saying: “O my Sustainer! Bestow upon me [too], out of Your grace, the gift of goodly offspring; for You, indeed, hear all prayers.”(Qur’an, 3:38) If Ar-Razzaq (the Supreme Provider) can provide Mariam with the fruits of the summer at winter time and the fruits of the winter at summer time (Tafsir Ibn Kathir), He can also provide Zakariyah (as), a very old man, with a son. How many times are we asked about our provisions and possessions, and how often do our answers reflect our deep belief that they are ultimately blessings given to us from Allah (swt)? How beautiful that such a wise answer would give others renewed hope in Allah (swt) in receiving those things they desire and hold dear! From Mariam we appreciate how a genuine personal example in knowing Allah (swt) is a potent da`wah (invitation), such that even a Prophet would benefit from it. 4. Submission in Prayer Allah (swt) also commands Mariam toward developing her relationship with Him: 3_43“Oh Mariam, submit yourself with obedience to your Lord and prostrate yourself and bow down along with the Raki’een (those who bow down).” (Qur’an, 3:43) In this command for Mariam to observe prayer, Allah (swt) mentions the parts of the prayer rather than simply the command to pray, and mentions the sujood (prostration) before the ruku’ (bowing). Imam Al-Alusi explains that some scholars believed in the precedence of sujood over ruku’ in the verse, as sujood is the most important cornerstone of the prayer, and it is the most humble human position, as well as the point at which the Muslim is closest to Him. Both ruku’ and sujood are symbolic of one’s physical submission to the Creator. The spiritual relationship is not just an act of the heart, but also one of the limbs. Also, this verse is an evidence for the fact that prayer did not start with the Prophet Muhammad ﷺ. Rather, it was the practice of all the Prophets and righteous people in our history. As Allah (swt) called on Mariam to draw close to Him in prayer, He describes her response: وَكَانَتْ مِنَ الْقَانِتِينَ “…she was of the Qaniteen (obedient).” (Qur’an, 66:12) 5. Responding to the Mention of Allah (swt) Can you imagine the state of Mariam’s heart when she was informed by the angels that Allah (swt) has addressed her by name and commanded her by name to pray to Him? What about the condition of our hearts as Allah (swt) also addresses us as a group by name to do the same! يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ “Oh you who believe! Seek help through patience and prayer.” (Qur’an, 2:153) Any time we see a verse start with “Oh you who believe!” we should check our hearts as these verses are calling us out by name, the Ummah of the Prophet Muhammad ﷺ. Will it be recorded in our book of deeds that we were of the Qaniteen (those obedient to Allah)? It is interesting to note that we always benefit in multiple ways when we obey the commands of Allah (swt). In prayer, we find a place of help. Stress is relieved. Sins are prevented. Iman is tasted. Du`a’ are answered. Hearts are softened. Forgiveness is granted… How Merciful is the One who obligated goodness and benefit on us?! How do we feel when we remember that this obligation was given to us in the Heavens. And in the Heavens, in a very special space, in a conversation between only the Prophet Muhammad ﷺ and Allah, we were mentioned as well! And this moment of mention, is itself mentioned every time we pray and sit for the tashaahud, as we say “Wa salaamu alayna ala ibaadullah as-Saliheen!” (And peace be upon us, the righteous servants of Allah!) Perhaps we can compare our hearts to another great woman of Paradise, Khadijah (ra) whose name was also mentioned by Allah (swt). We see in her response, a heart that wants to be mentioned by Allah (swt), and thereafter is overflowing towards Him. One day, Jibril came down and told the Prophet Muhammad ﷺ to convey the peace and blessings of Allah to Khadija. Hearing this, Khadijah (ra) exclaimed, “Did Allah mention my name, Oh Prophet of Allah?!” When the Prophet ﷺ said yes, she was so elated that she said, “And unto Allah be all the blessings and peace!” (Bukhari) Subhan’Allah, what would we do, how far would we go, just to have our Creator mention our specific names and say He is pleased with us? The way He mentioned Mariam (as), and Khadijah (ra), we too can be mentioned by Him! We know from the famous hadith qudsi, Allah (swt) Himself says as related by the Prophet ﷺ: “I am as My servant thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself. And if he makes mention of Me in a gathering, I make mention of him in a gathering greater than it.” (Bukhari) One of the ways we can have our names mentioned by Allah (swt) is through dhikr(remembrance), as well as by joining study circles and gatherings where His name is being mentioned. Abu Hurairah and Abu Sa`id Al-Khudri (may Allah be pleased with them) reported: The Messenger of Allah ﷺ said, “When a group of people assemble for the remembrance of Allah, the angels surround them (with their wings), (Allah’s) mercy envelops them, tranquility descends upon them and Allah makes a mention of them before those who are near Him.” [Muslim]. Abu Hurairah also reported from the Prophet ﷺ a conversation that happens between the angels and Allah (swt) when people gather to remember Him and ask His forgiveness. For these people, Allah (swt) says, “I call you to witness that I hereby grant pardon to them and confer upon them what they ask for; and grant them protection against what they seek protection from.” One of the angels says, “Our Lord, there is amongst them such and such slave who does not belong to the assembly of those who are participating in Your remembrance. He passed by them and sat down with them.” He says, “I also grant him pardon because they are the people by virtue of whom their associates will not be unfortunate’.” [Al-Bukhari and Muslim]. Sometimes we forego the opportunity to sit in a halaqa (study-circle) or lecture thinking the information may not be new, but we forget that such a gathering is what the angels search for so they may join and tell our Creator what was said, and the names of those who listened. Such a gathering would be the reason for Allah (swt) Himself to mention our names and forgive us! When I ask myself, “What would Mariam do in her spiritual relationship with Allah (swt)?” there is so much to reflect on and take lessons from. She persevered in her trials armed with tawakkul. She enjoyed khalwa (solitude) with Allah (swt) in the masjid for different types of ibadah. She appreciated the Attributes of Allah (swt) such that her imanilluminated the hopes of her teacher, a Prophet. She was steadfast in her prayers and obedient to Allah’s commands. She did those things that allowed her name to be mentioned by the Only One Whose mention is truly worth striving for. May Allah (swt) enable us to benefit from her mention in the Qur’an such that we too would be mentioned by Him. May we seek the enjoyment of khalwa, ibadah, salah, andtawakkul. May Allah inspire us to turn towards Him, on the spot, with a renewed sense of hope as Prophet Zakariyah (as) did. May we be recorded with Mariam (as) and the Qaniteen. Ameen. Mariam Gave Herself to the Da`wah When we think about Mariam (alayha sallatu wa sallam - may Allah send His peace and blessings on her), how often do we associate her role with the da`wah of Islam? Do we realize how much she cared about her people being receptive to guidance, coming to the truth? Do we realize how much of herself she gave so that Islam would spread? Do we recognize that we can extract lessons from her as a Daiyah (Islamic worker/caller)? Would it surprise you to know that there has been a historical debate amongst the scholars on whether or not Mariam (as) was a nabiyah (female Prophet), as she was someone who received revelation directly through Jibreel? I actually tend to agree with the opinion that she was not a nabiyah, though she may share with the prophets a similar status in righteousness. Yet, I bring this question forth for a purpose: it’s easier to admit to ourselves, that we really do not know Mariam (as) and the role she played in the da`wah of Islam, as much as we’d like to think we do. As da`wah is something many of us may be involved in, her story and example, especially in the 21st century, is one we cannot do without. While this article will not do justice to the subject, we will focus on just a few significant lessons that Mariam (as) provides for the Islamic worker. 1. Da`wah’s first step: Developing the God-consciousness of the listener When the Angel Jibreel first appears before her in the form of a man, while she is alone, she states: 19_18 “I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of Allah.” (Qur’an, 19:18) Imam Az-Zamakhshari mentions that as she was turning to Allah, she was also hoping that her act would encourage this stranger to turn to Him too. At-Tantawi’s tafsir adds that the reason Mariam calls specifically on Allah (subhanahu wa ta`ala – exhalted is He) as Ar-Rahman is to effect hope in this stranger, whom she believed to be transgressing, such that they would go back and abstain from any evil they had initially set out to do.Let our community activists remember from Mariam (as), the importance and even precedence of giving those who seem intent on sinning hope in the Mercy of Allah (swt). It is interesting to note that in the story of Mariam and `Isa (as) in Surah Mariam, Allah (swt) is constantly being referred to by His blessed name, Ar-Rahman. Surah Mariam also tells of the plights of other prophets including Ibrahim, Musa, and Idrees (`alayhim as-salaam). A lesson in da`wah that we can take from this is while the path of teaching has struggle, we must also remember the Most Merciful is He who eases that path. She tells Jibreel, “If you are God-fearing,” as only a God-fearing person would follow orders and prohibitions. This is expressed in a seemingly incomplete conditional sentence. While the condition of being God-fearing is mentioned, the response to the condition (known as ‘jawab ash-shart’) is missing. Some mufassireen postulated what the missing response would be, all of them similar in meaning to “If you are God-fearing, you would get away from me or leave me alone.” Yet at-Tantawi’s tafsir mentions something more comprehensive than that. The response is missing because it applies in a general way to all bad things that could come into someone’s mind. So basically, if you are God-fearing, you would seek to abstain from all that which is the wrong, and do the right thing. Imam Ar-Razi states that the stranger would not be able to benefit from her seeking refuge from him, unless he was God-fearing. So in this statement, is a du`a’for herself related to a reminder to him of her reliance on Allah, as well as an implicit command for him to fear Allah and act accordingly. Later scholars would say in this statement is an evidence that,only a person who has taqwa can benefit from commands and prohibitions. So for the one who calls to Allah, they should call first to taqwa, first to developing a relationship with Allah, and then to the dos and don’ts of Islam. Da`wah through personal example and whole-hearted concern When she reached a stage where she feared her pregnancy would show, she went away, to a place referred to as “makaanan qaseeyyaa”—that is a place far away, distant, remote. We have to imagine that she spent time in this place all by herself—living for months with this secret that she could tell no one about. While some tafasir say that Mariam’s sister, the wife of Zakariyyah, knew about her pregnancy as she was pregnant with Yahya at the time, other tafasir reject this notion, as the evidence for this is not sound on a number of levels (Tafsir Ibn Kathir). Also, to keep in mind that she would not have been delivering her child all by herself if her family knew. So, put yourself as a sister in her shoes. How alone would you feel to have to run away to a remote place, not able to confide in anyone? In these times, she relied on Allah (swt) Himself, and she delivered her baby by herself. Mothers who have experienced delivery could never imagine experiencing this event completely alone. In this state, she exclaims: 19_23“I wish I had died before this and was in oblivion, forgotten.” (Qur’an, 19:23) Yet, this is not because of the pain of delivery. Her statement “been a thing forgotten” is not referring to physical pain, but rather her reputation. Tafsir al-Qurtobi mentions that the word “nasyan” means something low and trivial such that it would be easily left behind, forgotten, lost without anyone caring or remembering. It is from this description that we know Mariam (as) was not wishing for death because of the pain of delivery. Sheikh at-Tantawi adds that whoever holds that opinion has a bad suspicion of Mariam (as) as her iman was greater than that. Rather she wanted to be “forgotten” for a greater purpose. She comes from the House of ‘Imran. Her brother-in-law is the Prophet Zakariyya, the father of Yahya. This means she represented the home of prophethood, of defining religion itself for her people. So she was worried, in this moment, that when she would appear before her people with a son, they would remember her position, and think badly about her deen (Tafsir ash-Shaukani) and thus the deen of Allah (swt).Subhan’Allah, she would rather have died than make Islam look bad. I need not list the ways in which this concept can be wholesale neglected in our community. Instead, let us focus inwardly and ask, how much do we really care about our role in the da`wah of Islam? Do we care enough for it to abandon the bad speech, manners, and characteristics we may have that really turns people off from learning more? Are we dedicated enough to seek personal change? Subhan’Allah, a brother from Tajikistan once told some other students (of a different background) who were badly misbehaving at al-Azhar, “If we behaved like you do in Russia, no one would accept Islam.” No one is exempt from the reflection needed to purify manners and character, not even students of al-Azhar. May Allah (swt) allow us to have the heart of Mariam (as) in caring for the da`wah of His deen. May Allah (swt) allow us to never be a fitna (trial) in the guidance of others.

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