TIPS FOR MUSLIM YOUTH

Tips for Muslim Youth
Why should you, a young Muslim, be helping to bring your friends closer to Allah?

After all, you’ve got your own struggles to deal with: trying to explain why you pray to hostile teachers, Hijab discrimination, standing up in class when the professor attacks Islam, dealing with parents who think you’ve gone nuts because you’re growing a beard, or all the other difficulties faced by a number of practicing Muslim youth?

Islam was never meant to be an individualistic faith, reserved for the “chosen few”. Muslims have a duty to spread the Deen, and practicing Muslim youth, whether beginners, activists or leaders have a crucial role to play.

“Allah has put them in a place that perhaps no one else is in,” notes Sheema Khan, former Muslim Youth of North America (MYNA) advisor for eastern Canada. “They have the means to communicate with their peers, they have an understanding of what they’re going through plus they have the guidance of Islam.”

Who is your childhood friend, who would rather spend Fridays at MacDonald’s than the Masjid, or your classmate who is Muslim in name and only knows that “Muslims don’t eat pork” going to listen to: the nice Imam of the Masjid who would freak out if he saw the way they were dress and talked or you who may have grown up with them, joked with them, or see them everyday in school?

The answer is obvious: you.

Don’t panic. Here are some tips and advice which can help from other Muslims, many of whom have been there and done that:

Tip #1: Make your intention sincere

All work we do should ideally be for the sake of Allah. That includes the task of bringing someone closer to Allah. That of course means this should not be connected to arrogance, thinking you’re the teacher and everyone else should be lucky you’ve embarked on a crusade to save them. Guidance is from Allah. Make Dua and make sincere efforts and remember Allah can also misguide you if He wills (we seek refuge in Allah from that).

Tip #2: Practice what you preach

Not practicing what you preach is wrong and you will lose the confidence of anyone, young or old, once they figure you out. Don’t do it.

Tip #3: Use the Qur’an and Seerah (biography of the Prophet) as Dawa guides

Read and understand those chapters of the Qur’an which talk about how the Prophets presented the message of Islam to their people. Read the Seerah (for some good Seerah books) to see especially how the Prophet Muhammad (peace and blessings be upon him) brought Islam to so many people, including young people.

As well, talk to Dawa workers, and check out books that have been written on introducing dawa to non-Muslims

Tip #4: Talk to people as if you really don’t know them

Don’t assume you know someone just by looking at them. You don’t know that the Muslim girl in your home room who walks through the school’s hallways as if they were fashion show catwalk is not someone you can talk to about Allah because she looks like a snob. Or that the Muslim guy who you’ve never seen at Jumah at your university is a “bad Muslim”. Maybe he was never really taught Islam and has no idea what importance Friday prayers have in Islam, especially for Muslim men.

Tip #5: Smile

Did you know the Prophet was big on smiling? But many “practicing” Muslims seem to have “their faces on upside down” as one speaker once said-frowning and serious.

Smiling, being polite and kind are all part of the manners of the Prophet, which we must exercise in our daily lives. If we want to approach others with Islam, we have to make ourselves approachable. Smiling is key to this.

But note that being approachable does not mean being flirtations with the other gender. There are Islāmic rules for how men and women should deal with each other which have to be respected. Dawa is no excuse to have long and private conversations and meetings with the other sex, such as. Set up a system where someone expressing an interest in Islam is referred to someone of the same-sex.

Tip #6: Take the initiative and hang out with them

Take the first step and invite someone you may have spoken to a couple of times to sit at lunch together, to check out a hockey game or invite them over for Iftar in Ramadan. Also, share difficulties, sorrows and frustrations. Help with homework, be a shoulder to cry on when depression hits, or just plain listen when your friend is upset, discuss common problems and KEEP THEIR SECRETS. There are few things as annoying as a snitch and backstabber. But an important note: if the problem is of a serious nature, (i.e. your friend is thinking of committing suicide or is taking drugs), let know and consult an adult immediately.

Tip #7: Show them Islam is relevant today, right here, now

Young people may think Islam is too “old-fashioned” and not in tune with the modern age. Prove this wrong. Show how Islam is really about relating to Allah, which any human being can do, anywhere, anytime. Allah is always closer to you than your jugular vein and He hears and knows everything. Encourage friends to ask Allah’s help during tests, exams, and in dealing with problems at home with parents and siblings. Also point out how Islam relates to teenagers: Islam gives you focus and an understanding of who you are and where you are going, which most of “teen culture” does not.

Tip #8: Get them involved in volunteer work with you

If you are already involved in the community, get your friend to help out. Ask them to make a flyer for one of your youth group’s events or brainstorm for ideas about activities to hold this school year. This involvement makes them feel part of the Muslim community and deepens your friendship, since you are now working together on something beneficial for both of you. Make sure you thank them for their contribution.

Tip #9: Ask them 4 fundamental questions

As your friendship develops, you will notice the topics you discuss may become more serious. You may be discussing, for instance, future goals and plans. Khan recommends four questions to ask that can steer the topic to Allah and Islam:

a. Where am I going in life and what would make me really happy deep down inside?
b. What do I believe?
c. Who should I be grateful to?
d. Did I get to where I am today without the help of anyone?

Tip #10: Emphasize praying five times a day before any other aspect of Islam

A person’s main connection with Allah, on a daily basis, is through the prayer five times a day. Don’t emphasize any other aspect of Islam until your friend starts making a real effort to pray five times a day. Emphasize the direct connection one has with Allah in prayer. If they are facing a problem, tell them to pray, and to ask Allah for help in Salah and outside this time. When possible, make it a point to pray together during your “hang out time”. If your friend begins to pray, that is the first step to other aspects of Islam like giving up swearing, treating parents with respect or dressing as a muslim.

Tip# 11: Help instil confidence in adults

Adults, like Bart Simpson’s dad Homer, are considered bumbling idiots in the eyes of “teen culture”. Your job as a young Muslim is to help turn the tables on this false and non Islamic belief. All you have to do is this: when a Muslim adult does something good (i.e. saving someone’s life, donating money to a worthy cause, the Imam gives a good speech, taking good care of his/her family) bring it up in the course of your conversations with your friend and praise the adult in question. Doing this regularly may not only change your friend’s perspective, but could lead to them seeing their own parents in a more respectful way.

Tip #12: Support them even when they become more practicing

Remember, just because a person starts practicing Islam more regularly, this does not mean everything will be okay from this point onwards. There will still be hard times, difficulties. There may be times when your friend may have doubts about his or her new-found practice of Islam. Be there to reassure them.

What does it takes for Muslim to unite

It is incredible how separated we are from each other.  How hard is to salam the brother or the sister walking down the street?  How hard is for a sister to stop, just for a minute, shake the hand of another and tell her; “Love you for the sake of Allah subhana wa tallah?”  It shows when we pray in congregation, we don’t want to touch each other. We have to be reminded to make the lines straight, shoulder to shoulder and feet to feet. We know this, so why we need to be reminded all the time.

What are we doing to our Umah? What are we teaching our future generations? How would you face your Lord when He questions you about, your wealth, children and good deeds?  We need to unite, and show the world Islam is about unity, love and tolerance. But we have to start with our brothers and sisters. We need to embrace our differences and come together because we are Muslims, if nothing else. Stop acting like non-believers, stop living in this world like you are here to stay for ever. If Allah subhana wa talah bless you with a couple of pennies, alhamdulillah, stop acting like you are Donald Trump, humble yourself and be a Muslim obedient to your Lord. Pay Zakat, help the poor, help your community and your Masjid.  Stop, balling couple of dollars and throwing them in the saddaqa box.

Stop being a hypocrite, don’t ask me for my telephone number or any other information when you know very well you will not make an attempt to call me or communicate with me. Stop smiling at my face, and behind my back peel me like a banana.  Stop criticizing, your sister, your brother and look at all your character defects. Unite because we are Muslims, not because I am white, you are Arab or black.  Stop looking down at me when I dress, in a Shalwar and Kameez, and you dress all in black with a niqab. Who created us?  All of us for that matter.

Read our Prophet Muhammad salalahu alahi wa salam last sermon.  Ponder on his wise words which define who we are, and what is the religion of Islam.  Do you think our Prophet will be please with what the religion of Islam has become?

Prophet Muhammad  delivered his last sermon (Khutbah) on the ninth of Dhul Hijjah (12^th and last month of the Islamic year), 10 years after Hijrah (migration from Makkah to Madinah) in the Uranah Valley of mount Arafat. His words were quite clear and concise and were directed to the entire humanity.

After praising, and thanking Allah he said:

“O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your LORD, and that HE will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn ‘Abd’al Muttalib (Prophet’s uncle) shall henceforth be waived…

Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah’s trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.

O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

Remember, one day you will appear before ALLAH and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.

O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you follow these you will never go astray.

All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O ALLAH, that I have conveyed your message to your people”.

(Reference: See Al-Bukhari, Hadith 1623, 1626, 6361) Sahih of Imam Muslim also refers to this sermon in Hadith number 98. Imam al-Tirmidhi has mentioned this sermon in Hadith nos. 1628, 2046, 2085. Imam Ahmed bin Hanbal has given us the longest and perhaps the most complete version of this sermon in his Masnud, Hadith no. 19774.)

…

One can heed words of wisdom and guidelines from the last sermon (khutbah) of the prophet (SAWS). His sermons emphasized on the following:

• Sacredness of a Muslim’s life and property
• The importance of propagating this message to all others (A Muslim’s responsibility thus does not end by following the religion)
• A reminder that everyone is fully accountable for their deeds and Allah (God) will take every person into account. If everyone heeded to this fact alone, the world would be a much better place today.
• “Hurt no one so that no one may hurt you.” These words of the prophet are self explanatory.
• The prohibition of dealing with interest (Numerous accounts in Quran and Hadith prohibit taking, giving or being a part of any transaction dealing with interest).
• “You will neither inflict nor suffer any inequity.” These words of the prophet are self explanatory.
• The awareness of satan and how satan can work to deviate us from the right path and doing evil things.
• Rights of women over men and rights of men over women.
• Treatment of women with kindness.
• Modesty and chastity in women.
• The importance of worshiping Allah (saying your five daily prayers (Salah), fasting during the month of Ramadan, giving charity (Zakat) and performing pilgrimage (Hajj).
• Equality amongst all (blacks, white, Arabs, non-Arabs, etc.)
• The need to establish justice.
• Islam is the final divine religion (Last prophet and Last Book)

Why marry? Why ask questions?

As salamu alaikum wa rahmatullahi wa barakatuh.
I needed to share this post, with my sisters and brothers in Islam.  I understand how frustrating  it has become when looking for a suitable spouse.

We don’t have enough information about them.  All of the sudden mom and dad moved in, because in his culture is the way it should be done.  Or we don’t know about the child, who lives across the country and all of a sudden he/she is knocking at the door.  All of sudden our spouse gets sick and baam, he has diabetes, cancer, or AIDS. You get the picture.  And the best one yet to come, you are Muslim and on a Friday night you are getting dress to go and hang out with your boys or girls.   And at the end we don’t consult with our Lord, Allah subhana wa talah, we take on ourselves to say this is the one.  Think, and think hard, a temporary marriage, for the wrong reasons or a long healthy one with the blessings of Allah talah?

I am just saying, what you saying?

Questions to ask a prospective husband

When choosing a partner, there are many issues which may lead to friction and conflict. Following the principle that prevention is better than cure, it seems wise to air these issues before a match is finalized. Some of the issues may seem trivial or mundane, but the stuff of everyday life is also the stuff of arguments! Other issues are more serious, and may be indicative of the potential for a stormy and abusive marriage. Each marriage will have its ups and downs, but settling some of these matters may avoid the emergence of major, insoluble problems and consequent heartbreak.

These are all questions that may be asked directly or else “researched” by observation, asking his relatives, members of the community, etc. The prospective bride may ask some of these questions when the couple meet, but many women may feel too shy to ask outright. Family or friends can also help with the research – in many Muslim countries, relatives of prospective partners often visit to check the person out!

Asking/answering such questions is not gheebah or backbiting, and people should not hesitate to tell the truth when it concerns a possible marriage; the intent is to establish whether these two people are compatible. Avoiding a poor match will save all concerned from much heartache. At the same time, whether the marriage proceeds or not, any information thus gathered should be kept confidential – any “faults” uncovered should not be generally broadcast in the community!

These suggested questions are derived from two sources: an article entitled “Spousal Abuse and its Prevention” by Br. Abdul Rehman in Islamic Sisters International, and the feedback I received during a workshop I led on “Choosing a Marriage Partner” at the ISSRA Conference on Health and Social Issues, Toronto, May 25, 1996.

The Big Issues:

(1) What makes him angry and how does he deal with his anger?

Does he blame everybody but himself?

Does he stop talking to the person involved?

Does he bear grudges (“I’ll get him back one day!”)

Has he ever physically or mentally abused anyone with whom he was angry?

Does he get angry when those who may be wiser disagree or suggest an alternative point of view?

Does he ever forgive those with whom he was angry?

(2) How does he behave during a crisis?

Does he blame everyone except himself?

Does he become hostile towards an uninvolved member of an ethnic group which is known to abuse followers of Islam?

What steps does he take to face and deal with pressure?

Does he remain optimistic that things will get better, and that after every difficulty comes ease?

(3) How does he feel about women’s rights in a Muslim home?

Did he ever observe abuse from his father towards his mother?

Did he ever act to prevent abuse at home? How?

Did he believe that his father was always right?

Does he believe that all women deserve abuse?

How does he make decisions? Does he rely on his own wisdom? Does he consult with close friends?

Will he be willing to consult with his spouse on any decision?

Does he stick firmly to his decisions?

(4) How does he deal with money matters?

Does he save his money for the future?

Does he give money to charities?

When he decides to buy something, will he consult his spouse in making the decision?

How does he describe his own spending and attitude towards money?

(5) What does he expect from his wife and children?

How would he react if his expectations are not met?

What is his vision of family life?

Would he pitch in and co-operate in family chores and the upbringing of children?

Would he be willing to change to accommodate your views?

Lil something for the soul.

 There is no power and strength except with Allah.  66.11

Be optimistic even if you are in the eye of the storm.

Verily with every difficulty, there is relief.  94.6

Soon the flowers will bloom grief will depart and happiness will prevail.

Your gold is your religion, your adornment is your moral attitude, and your wealth is your good manners.

Allah is sufficient for me and He is the best disposer of all affairs.

Allah is my Lord and I do not associate anything with Him.

When distress strikes and calamities come one after another then say; “La illaha illalah”

Patience is more fitting.

Leave the wrongdoer to the court of the hereafter, where there is no judge but Allah.

From a minute to the next, there could be a way out.

Sickness is a message in which there are glad tidings and good health is a garment that has a price.

Plant a tasbih in a second, an idea in a minute and a deed in an hour.

Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His Mercy (rain)?  Is there any ilâh (god) with Allâh? High Exalted is Allâh above all that they associate as partners (to Him)! 27-62

Is not morning nearby?  Prayer is sure to bring tranquility and chase away worries.

Be content with that which Allah has decreed for you and you will be the richest of people.

It is sufficient honor for women that the mother of Muhammad was a woman.

Do not feel sad because of some work that you could not complete rather you should understand that the work of great people is never done.

Dismiss the idea of failure out of your mind.

Chain letters are shirk.

By:Yusuf Atiff Bin Abdel-Lateef Diab

Bismillah, Alhumdulillah wa Salatu wassalaam’alaa RasulAllaah wa ba’ad,

There occurs today a very detestable practice among our muslim sisters in
particular but not specific to them. It is the indulgence and participation in
email chain letters. For those of us not familiar with this activity, it is
where someone sends an email letter with some sort of story pertaining, in most
cases but not always, to something Islamic, and then they put a condition at the
end of this story to distribute this email to a certain number of people. The
condition usually is a severe warning against not forwarding the email to the
certain number of people in which case some calamity or mishap will occur if it
is not done. In other cases the condition proposes a special benefit for
forwarding the email to the certain number of people. Ordinarily this is a form
of shirk that I think most people would be aware of or at least should
recognize. Believing that some act not from the Qur’aan or Sunnah, if done, can
cause some harm and/or benefit is indeed shirk. In doing
so we set up a rival to Allaah, for truly it is only Allaah who can benefit us
or harm us, and only Allaah can remove such harm. As Allaah says in Surah
Al-An’am ayah 17:

“And if Allaah touches you with harm, none can remove it but He, and if He
touches you with good, then He is Able to do all things.” One of the things we
learn from this ayat is that any harm that afflicts us can only be removed by
Allaah, so to specifically believe in bad omens, which includes bad luck and the
belief that certain practices, not endorsed by Allaah or The Prophet  , can affect the outcome of future events, is in essence the
meaning of an omen. So to believe in these omens would be belief that other than
Allaah can remove such harm from us, which is setting a rival with Allaah in
this removal of harm, which is shirk! And Allaah says in Surah al-Ma’aidah ayah
72 : “Verily, whosoever sets up rivals in worship with Allaah, then Allaah has
forbidden Al-Jannah for him, and the Fire will be his abode.”

Imam Ahmad reports, on the authority of Ibn `Amr radhi Allahu anhumma, that the
Prophet said:

“Whoever is turned back from his objective by a bad omen has committed Shirk.”
They asked: “And what is the expiation for that?” He
replied: “It is to say: “Oh, Allah! There is no good except that which You
bestow and there is no evil except that which You bestow and there is none has
the right to be worshipped but You.”

In many circumstances these chain emails threatens the reader that “if” the
email is not sent to the certain number of people then “such and such” will
occur. As reported in the above hadith this is Shirk! As is reported on the
authority of Ibn Mas’ood radhi Allahu ’anhu in a marfoo’ form, that he said:
“At-tiyarah (belief in omens) is Shirk, at-tiyrah (belief in omens) is Shirk.
There is none among us who is not afflicted by it, but Allah, by true dependence
on Him removes it from the heart.” [1] So this hadeeth / athar is a
rejection of belief in omens because such beliefs necessitates negation of
belief in Allah’s Qadr and because it causes the heart to become attached to
other than Allah, which is Shirk.

Also it is reported on the authority of Abu Hurairah radhi Allaahu anhu that the
Messenger of Allah said:

“There is no `adwaa [2], no tiyarah (belief in omens) and no
haamah[3] and no Safar [4]” (Narrated by Bukhari and Muslim)

Muslim, in his Saheeh, adds: “…and no naw and no ghoul [6].”

Now what is even more disturbing is that these omens are presented and
beautified in the form of “harmless” conditions and mere fun. No doubt a trick
for shaytaan ar rajeem, wa iyaadhu billah.

The most recent one of these shirk chain emails that I came across, put the
condition that “if you love Allaah, then forward this letter to..”!!! This
should indeed be a higher degree of disturbing for Ahl Sunnah as it entails
speaking about an attribute of Allaah without knowledge, namely Allaah’s love.
How is it that one can put a condition to Allaah’s love based on doing an act
that has no precedence in The Book of Allaah or The Sunnah of His Messenger
 ?!?! This is indeed a form of ilhad (deviation)
regarding the attribute of Allaah, and a form of shirk in this category of
Tawheed (Asmaa wa Sifaat). The love of Allaah is attainable through many acts of
ibaadah mentioned to us in the Quran and Sunnah, and thus to innovate in this
noble venture is a disgusting type of bidah, pursued in most part by those of
ahl kalam (The people of false rhetoric), the philosophers, and the sufis. Those
people who chose not to be content with the established
texts of Al-Islaam, but rather engage in exercising their intellect with regard
to the deen. As we should know the Beautiful, Perfect and Lofty Names and
Attributes of Allaah are tawqeefiyyah, meaning they are derived from the text of
The Qur’aan and The Sunnah. Speaking about Allaah’s Names and/or Attributes
without knowledge that which was not mentioned by Allaah or His Messenger
 or the righteous predecessors of this Ummah
constitutes a great offense against Allaah and His Deen. Allaah Subhana wa
Ta’ala says in Surah Al Ar’af ayah 33: “Say: My Lord has forbidden.. and that
you say about Allaah that of which you have no knowledge”. And Allaah says in
Surah al-Isra’a ayah 36: “Do not pursue that of which you have no knowledge.” So
we must be extremely careful not to attribute to Allaah or place a condition on
His Ta’ala attributes that was not mentioned in any text of The Qur’aan and
Sunnah, even if it appears to agree with our intellect. This
is the methodology of the Sahabah concerning the Names and Attributes of
Allaah, and it is the methodology that we in turn should adopt.

In conclusion I offer this sincere advise, and straightforward warning, if you
or anyone you know is in the practice of writing these emails, or forwarding
them, please revere Allaah and set not up rivals with him by spreading this
fitnah of belief and indulgence in omens and superstious practices. Like so many
other types of hidden shirk, it is beautified and marginalized until it enters
our home as something that we take to be so minute and insignificant.

May Allah Al-Wakeel rectify the affairs of the Ummah. May He, Al-Walee protect
us from all forms of Shirk, major and minor, hidden and apparent. Ya Allaah
Al-Mawlaa support us against the plots of shaytaan ar rajeem and our nafs and
desires. Wa SallAllahu wasallem wa Barrik ’alaa RasulAllaah wa ‘alaa ’Alyhi wa
Sahbihi ajma’een.

———— ——— ——— ——— ——— ——— -

[1] Narrated by Abu Dawood and At-Tirmidhi, who said it is authentic, but considered
the last part of it to be Ibn Mas’ood’s own statement       [2] Infectious or contagious disease.

[3] Interpreting omens based on the flight of a nocturnal bird.

[4] Some scholars said that it refers to parasites which infest the stomach and
intestines of mankind and cattle, while others said that it refers to the pagan belief that the
arrival of the month of Safar in the Muslim calendar bodes ill, while the dictionary defines safar as jaundice – and Allah knows best.

[5] belief that the positions of the stars affect the climate

[6] ghosts and ghouls

From the book: Advice to the Youth of Ahlus Sunnah.

By Sheikh Ibrahim Ar Ruhaylee

Firstly:  From the established principles in the religion of Islam is that the Muslim should greatly emphasize the reformation and emendation of his own self, work diligently towards securing the success of his own soul and distance himself from those things which would bring about his destruction, before he concerns himself with others as Allah says in the Qur’an:

            “By al Asr, Verily man is in loss, except those who believe and do righteous actions and exhort one another to the truth and exhort one another to patience.” 

Second point:  It is imperative to know that Ahlus Sunnah is the first one to thoroughly exemplify the religion of Islam, whether in the issues of Aqeedah or Sulook.  It is from a restricted understanding and outlook to believe that the Sunni or the Salafi is one who only exemplifies the creed of Islam without emphasizing the appropriate Islamic manners and etiquettes, and discharging the rights that are due to every Muslim from amongst them.  Sheikh Islam Ibn Taymiyah said towards the end of his book Al Aqeedah wasiteeyah after mentioning the principles of Ahlus Sunnah in relation to Aqeedah:

            “… and they along with these principals; enjoin the good and forbid evil, based upon the legislative guidelines.  They see the obligation of performing Hajj, jihad, Jumu’ah and the E’id prayers alongside the Muslim ruler, whether they are righteous or rebellious and disobedient.  They work diligently to preserve the Muslim community, they deem it part of the religion to give Naseehah to the Ummah and believe wholeheartedly in the statement of the Messenger of Allah:

            “The believer to another believer is like one solid structure, one part strengthening the other then he interlocked his fingers to demonstrate.”

Third point:  From the most important objectives, which Islam encourages the Muslim to emphasize and be diligent in, is the guidance of humanity to the religion of Islam, as the Prophet Muhammad sallahu alaihi wa salam said when he sent Ali Ibn Abi Talib to Khaybar:

            “If Allah was to guide one person by your hands, it is better for you than red camels.”

            It is binding upon the one whom Allah has favored and guided to the Sunnah to be diligent and exert every effort possible in calling those who have deviated from the Sunnah or have shortcomings regarding it, back to its implementation.  It should be done with gentleness and leniency in order to bring their hearts closer to accepting the Haqq.

Fourth point:  It is very important, especially for those students of knowledge who are involved in giving da’wah, distinguishing between Mudaarat and Mudaahanah.  As for Mudaarat, is pertaining to leniency and gentleness in your dealings with people, then it is highly recommend. 

Fifth point:  The Da’ee who is involved in calling people to this deen has two legislated paths that he can follow in doing such, which are supported by evidences ( from the Qur’an and the Sunnah):

1. Maslak ut Ta’leef wal Targheeb:  The path of leniency and encouragement.  Certainly, this is encouraged.
2. Maslak ul hajar wat Tariheeb:  The path of boycotting and chasing people away.

The truth of the matter is that he is mistaken if he treads either path absolutely with everybody, rather it is appropriate for him to take the path, with everyone who opposes the Haqq, which is more likely to bring about his acceptance of the truth and his return to what is correct.  So if Ta’leef is more beneficial for the one who is disobedient, and more likely to bring about his rectification and reformation then this what is legislated.  But if boycotting is better and more effective then this is what is legislated.

Music in Islam.

 I have always heard that music, singing and dancing are haram in Islam. I went to this other site for the first time,XXX, and typed in music and all of these articles appeared which said music,dancing, and singing in Islam is halal??? They said “as long as the 2 sexes are not close together and their is no drinking going on” etc. and they even have hadiths that try to prove our Prophet Muhammed s.a.w was ok with this??? I am very confused now… Could you PLEASE give a full, detailed explanation about the Islamic ruling on music, singing and dancing and when it is allowed, if it is even allowed at all.

Praise be to Allaah.

Ma’aazif is the plural of mi’zafah, and refers to musical instruments (Fath al-Baari, 10/55), instruments which are played (al-Majmoo’, 11/577). Al-Qurtubi (may Allaah have mercy on him) narrated from al-Jawhari (may Allaah have mercy on him) that ma’aazif means singing. In his Sihaah it says that it means musical instruments. It was also said that it refers to the sound of the instruments. In al-Hawaashi by al-Dimyaati (may Allaah have mercy on him) it says: ma’aazif means drums (dufoof, sing. daff) and other instruments which are struck or beaten (Fath al-Baari, 10/55).

Evidence of prohibition in the Qur’aan and Sunnah:

Allaah says in Soorat Luqmaan (interpretation of the meaning):

“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…” [Luqmaan 31:6]

The scholar of the ummah, Ibn ‘Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).

Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451).

Al-Sa’di (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. (Tafseer al-Sa’di, 6/150)

Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood about the aayah (interpretation of the meaning), ‘“And of mankind is he who purchases idle talks’ [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing – and he repeated it three times. It was also reported with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur’aan. Both of them are idle talk. Hence Ibn ‘Abbaas said: “Idle talk” is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur’aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Qur’aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur’aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259).

Allaah says (interpretation of the meaning):

“[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience)…” [al-Israa’ 17:64]

It was narrated that Mujaahid (may Allaah have mercy on him) said: “And befool them gradually those whom you can among them with your voice” – his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Haatim narrated from Ibn ‘Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan).

Allaah says (interpretation of the meaning):

“Do you then wonder at this recitation (the Qur’aan)?

And you laugh at it and weep not,

Wasting your (precious) lifetime in pastime and amusements (singing)”

[al-Najm 53:59-61]

‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed.

Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).

It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): ‘And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…’ [Luqmaan 31:6].” (Hasan hadeeth)

Thirty-Three Lessons From Surah Yusuf

Shaykh Abdur Rahmaan Naasir Al-Sa`di

“Tayseer Al-Kareem Ar-Rahmaan”

As-Shaykh Abdurahmaan Ibn Naasir As-Sa’dee states in his tafseer “Tayseer Al-Kareem Ar-Rahmaan” (pg. 408 – 412) regarding the last ayah of surah Yusuf wherein Allah subhaanahu wa ta’la says, “Indeed in their stories, there is a lesson for men of understanding.”
Thisstory is from the best of stories because of what it relates from thevarying phases of life; from trial to tribulation, from being tested tobeing blessed, from humiliation to grandeur, from slavery to kingship,from division to unity, from grief to joy, from superfluity to famine,from famine to glut, from hardship to ease, and from denial toaffirmation. So blessed be the One who revealed it in the best mannerpossible.

From amongst the lessons derived from this surah are:

1. Theknowledge of interpreting dreams is a very important branch ofknowledge that Allah gives to whom he pleases from His servants. Andmost of them (dreams) are based on symbols that are ambiguous inmeaning and in description. For indeed the significance of the sun, themoon and twelve stars bowing to Yusuf, is that these lights are thebeauty of the sky, and from them emanates benefit. Likewise theprophets and the scholars are the beauty of this earth, and by themmankind is guided through darkness just as they do by the light of thestars, the sun and the moon. Moreover, since the source of this lightis his mother and father, hence it is very befitting that the moon andthe sun symbolize his parents, for from them emanate the greatest lightfrom which he and his brothers are off-springs. Thus, the sun, which isa feminine noun, symbolizes his mother and the moon, which is amasculine noun, symbolizes his father, and the stars symbolize hisbrothers.
2. Thesignificance of the dream of his fellow prison mate who saw himselfpressing wine, is that the one who does such work is usually theservant of someone else. Thus he interpreted it to mean that thisprison mate would be a servant for the king, and this would guaranteehis freedom from prison. Regarding the significance of the dream of theone who saw birds eating bread from the top of his head, Yusufinterpreted this dream as a indication that he will be crucifiedbecause the skull protects the brains and once a person is crucifiedand left in the open, the brains will become exposed, thus the birdwill eat it.
3. Thereinare evidences of the truthfulness of the prophethood of ProphetMuhammad (Peace be upon him), for he narrated to his people this longstory and he never read the previous books nor learned from any one.
4. Oneshould distance oneself as much as possible from situations that canlead to an evil outcome. Also the permissibility of not disclosing whatone fears might harm them based on the statement of Ya’qûb to Yusuf, “He (the father) said: “O my son! Relate not your vision to your brothers, lest they arrange a plot against you.”
5. Thepermissibility of a person mentioning to someone else, as a means ofsincere advice, a matter that is disliked based on the ayah, “Lest they arrange a plot against you.”
6. Theblessing that Allah bestows upon the servant is not simply restrictedto that particular individual, rather it is a blessing that encompasseshim, his family and his friends. And whatever good is obtained isbecause of that person based on the statement of Allah, “Thus willyour Lord choose you and teach you the interpretation of dreams (andother things) and perfect His Favor on you and on the offspring ofYa’qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham)and Ishâque (Isaac) aforetime. Verily, your Lord is All-Knowing,All-Wise.”
7. Theimportance of being cautious of the evil results of sins, because onesin often leads to many others. For the brothers of Yusuf tried varyingplots when they wanted to separate him from his father; they lied manytimes, they falsified the blood on the shirt, they came at nightpretending to cry, and all of this is as a result of one sin, one thingleading to a next.
8. Thematter that really counts in the life of the servant is the successfulending and not the deficient beginning. For the children of Yacub didwhat they did in the beginning which was a very reprehensible act, thentheir affair ended in sincere repentance, complete forgiveness fromYusuf and their father, and du’a was made for them to be forgiven andhave mercy upon.
9. Someevil are lesser then others and committing the least or lesser evil isalways better. For when the brothers of Yusuf agreed to kill him orthrow him in the well, one of them said, “Kill not Yûsuf (Joseph), but if you must do something, throw him down to the bottom of a well.” Thushis suggestion was better in comparison with those of his brothers (inspite of it still being an evil one) and because of this he lessenedthe greatness of the sin they committed.
10. Thereis no sin on a person that buys, sells, or uses anything that isconsidered as merchandise according to prevailing business practices.Nor is the one who is not aware how this merchandise was obtainedguilty of any sin. For the brothers of Yusuf sold him, which was aharaam, impermissible transaction, then he was found by a caravan ofpeople who took him to Egypt and sold him there as a slave, and inspite of all this Allah referred to him as ”merchandise.”
11. Oneshould be careful to avoid being secluded with women whom may be acause of fitnah, and one should also be cautious of the love forsomeone that may be harmful. For the wife of the king did what she didbecause of her infatuation with Yusuf that lead her to try to seducehim, tell lies about him and cause him to be imprisoned for a longtime.
12. Theinclination that Yusuf would have had for the woman, but resisted itfor Allah’s sake is what actually brings him closer to Allah. Becausethis type of inclination is from amongst the soul’s evil suggestion andit is something that happens naturally to most of mankind. However, thelove and fear of Allah overpowered the call of fulfilling desires.Thus, he is from amongst those “who feared standing before his Lord, and restrained himself from impure evil desires, and lusts.” And also from amongst the “sevenwhom Allah will shade in His Shade on the Day when there is no shadeexcept His Shade: a man who is called by a woman of beauty and position[for illegal intercourse], but be says: ‘I fear Allaah.”

When We Pardon One Another

It is obligatory that we coöperate in what we agree upon in aiding the truth and in calling to it as well as in warning from what Allah and His Messenger, , have prohibited. As for overlooking one another in what we disagree with then this is not definite, rather the issues that occur are looked at in detail. So if the disagreement is from the issues related to al-Ijtihaad when the evidence is not clear then it is obligatory not to go against one another. As for whatever opposes the Book and the Sunnah then it is obligatory to reject whatever opposes the texts while observing wisdom, good admonition, and debating in a good way. The Most High says: {Cooperate on piety and God-consciousness but do not coöperate upon sin and transgression.} al-Maaidah: 2

And the Glorified says: {the believing men and the believing women are supporters of one another; they enjoin the good and forbid the evil.} at-Tawbah: 71

And the statement of the Mighty and Glorious: {Call to the path of your Lord using wisdom and good admonition while you debate with them in a good way.} an-Nahl: 125

As well as the statement of the Prophet, : (Whoever from among you sees some evil then let him change it with his hand, and if he is not able then with his tongue, and if he is not able then let him hate it with his heart…)”

“…It is not a need when it comes to the obligation of uniting the Muslims to put off forbidding the evil when one commits wrong or believes that is incorrect such as the Sufis or other groups. Rather the need for true unity is in commanding the good and in forbidding the evil and in explaining the truth to the one who is misguided or who holds an opinion that contradicts the truth contained within the divine legislation until they unite upon the truth and they reject what opposes it. This is the fulfillment of His statement: {Cooperate on piety and God-consciousness but do not cooperate upon sin and transgression.} And His Statement: {And so that there will be from among you a nation that calls to good and enjoins good while forbidding evil. These are the ones who will be successful.} Aali ‘Imraan: 104

Whenever the people of truth remain silent in explaining the errors and mistakes of the people then they will not achieve the good that Allah commands them with such as calling to good, enjoining the good, and forbidding the evil. It is known that this will result in the silent one falling into sin when he chooses to reject forbidding the evil, the person who commits errors and mistakes will continue making errors and mistakes, and the one who opposes the truth will remain opposing the truth. All of this opposes what Allah has legislated of giving advice, cooperating upon good, enjoining the good, and forbidding the evil. And Allah is sustainer of success…”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Majmoo’ Fataawaa wa Maqaalaat Mutanawa’ah
Translated by Aboo Imraan al-Mekseekee-May Allah guide him

Bid’aah – Don’t Do it, Forbid it, & Warn Against It

Compiled from Ahlus-Sunnah wal-Jamaa’ah Websites By Abdullah ibn AhmadIn the name of Allaah, Most Gracious, Most Merciful All praise is due to Allaah. We praise Him, seek His aid, and His forgiveness. We seek refuge in Allaah from the evils of our souls and the evils of our actions. Whomsoever Allaah guides, none can misguide. And whomsoever Allaah allows to go astray, none can guide him. I bear witness that there is none worthy of worship except Allaah, Alone and without any partners, and I bear witness that Muhammad is His slave and Messenger. Imagine that o­n the Day of Judgment, when the sun will be o­ne mile away and we will be submerged in sweat according to our sins, our beloved Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) invites us Muslims to drink from the river of Al-Hawd, o­ne drink from which quenches o­ne’s thirst forever. 1Then as we approach the Prophet (sallAllaahu ‘alayhi wa sallam), some will be taken away, and the Prophet (sallAllaahu ‘alayhi wa sallam) will say, “They are my followers, they are my followers.” He will then be told, “You do not know what innovations (in the religion) they made after you.” 2 Khatibs around the world warn their listeners, as did the Prophet (sallAllaahu ‘alayhi wa sallam) warn the companions (radiallaahu anhuma) not to commit bid’ah, a word many justifiably hate, but an act we can’t seem to shake free from or care enough about to forbid. So what is bid’ah? The Shari’ah definition of bid’ah is: “A newly invented way [beliefs or action] in the religion, in imitation of the Shari’ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof – neither in its foundations, nor in the manner in which it is performed.” 3 Prophet Muhammad (sallAllaahu ‘alayhi wa sallam) said, “There is nothing that will take you closer to paradise but that I have enjoined it upon you, and there is nothing that will take you closer to hell but that I have warned you from it. 4 The Prophet (sallAllaahu ‘alayhi wa sallam) also advised us, “I warn you of the newly invented matters (in the religion), and every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in the Hellfire” 5 Some ask, “What’s the big deal? We have bigger problems to tackle.” Some claim it’s between them and Allaah (‘azza wa jall). And some claim their intention is “good.” To those who stated there are bigger problems, please understand there is no bigger problem than failing to protect the purity of Islam and failing to stop the division we suffer from. What bigger problem could there possibly be than the dilution of Islam and the deterioration of the deen Allaah chose and perfected for us? And these are just a few of the consequences of bid’ah, as you’ll soon read, inshaAllaah, along with their proofs.