LIBERALITY?

One phenomenon that has and still keeps straying a lot of Muslims today is to lay claim to the self-glorified phrase: ‘liberal Muslim’. This is not only alien to Islam; it is an effrontery against the supremacy of the Owner of the religion, Allah. One is either an obedient or a disobedient Muslim. Liberality or liberalism is a reflection of the latter.

الاسلام هو الاستسلام لله..
Islam is the total, absolute and complete submission and adherence to the will of Allah, as enshrined in the Qur’an and the Sunnah, and as practised by the pious predecessors. So if Islam were about full submission, how then could its adherents lay claim to liberality – halfway submission?

Liberality is the act of doing something, or carrying out an obligation as one so wishes, irrespective of modalities or templates. Liberality is about selective adherence to orders or instructions – doing some, leaving some undone. One may decide to be liberal on personal endeavours, not as regards religion.

With the above description, it shows that whoever claims to be liberal is, undoubtedly, a disobedient Muslim. And if such a carefree servant isn’t so careful, he may fall into disbelief. That is more dangerous!

Carry out Islamic obligations to the peak of your ability. Pray to Allah to make others easy for you. When you hear anything quoted from the Qur’an or the Sunnah, whether you can do it or not, accept it as a divine message.

By
Sanni Kay. Yusuf

WASWAS (SATANIC WHISPERS) ABOUT THE EVIL EYE.

Q. If a person admires something and mentions Allah, can he harm it by the evil eye? 
If someone is uncertain about that and this is causing a lot of problems in his social life, and he is afraid to look at things and people, knowing that he does not envy people (hasad) for the things that they have, and he does not want to harm anyone, by Allah, and he reads Quran and remembers Allah all the time. 

Praise be to Allah

It should be noted that Islam does not bring any hardship. Rather, one of the most important aims of sharee’ah (Islamic law) is to relieve people of hardship. 

Allah says (interpretation of the meaning):  

{Allah does not intend to make difficulty for you} (5:6) 

It is not permissible for a Muslim to listen to the shaytan and let him fill his life with doubts, waswas and paranoia, for if he does that he will lose out in this world and will not gain anything in the Hereafter. Such whispers are merely tricks of the accursed shaytan who wants to cause grief for those who believe. And Allah is the best of protectors and the most merciful of those who show mercy. 

What you must do is put a stop to all these whispers, and not pay any attention to bad thoughts. It is sufficient for you to say the dhikr (words of remembrance) that is prescribed in sharee’ah when you see something good, and Allah will protect it against the evil eye and destructive envy. Remembrance of Allah (dhikr) and the evil eye or envy cannot coexist. 

It was narrated from Abu Umamah ibn Sahl ibn Haneef that the Prophet (peace and blessings of Allah be upon him) said: “Why don’t you invoke blessings, for the evil eye is real.” 

Narrated by Malik in al-Muwatta; classed as saheeh (authentic) by al-Albani in al-Silsilah al-Saheehah. 

Al-Zarqani said in Sharh al-Muwatta (4/320): i.e., why don’t you say, Barak Allahu feek (May Allaah bless you), and that would cancel out what is feared of the evil eye and take away its effects. End quote. 

It was narrated from ‘Abd-Allah ibn ‘Amir ibn Rabee’ah from his father (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “If one of you sees in himself or his brother something that he likes, let him pray for blessings, for the evil eye is real.” 

Narrated by al-Hakim in al-Mustadrak. He said: This is a hadeeth whose isnad (chain of narrators) is saheeh, although they (al-Bukhari and Muslim) did not narrate it with any mention of invoking blessing. And al-Dhahabi agreed with him. It was classed as saheeh by al-Albani in Saheeh al-Jami’. 

It says in al-Mawsoo’ah al-Fiqhiyyah (13/31). 

This indicates that the evil eye cannot cause any harm if the one who may harm with the evil eye invokes blessings. What is prescribed for everyone who admires something is to invoke blessings, for if he prays for blessings, the harm must inevitably be diverted. Invoking blessings means to say: Tabarak Allah ahsan al-khaliqeen, Allahummah barik fihi (Blessed be Allah the best of creators, O Allah bless it). 

Al-Nawawi said: It is mustahabb (desirable) for the one who may harm with the evil eye to pray for blessing for the one who may be harmed and say Allahumma barik wa la tadurrahu (O Allah, bless and do not harm him) and Ma sha Allah la quwwata illa Billah (As Allah wills, there is no power except with Allah). End quote. 

Al-Hafiz Ibn Hajar said in Fath al-Bari (10/205): 

The one who admires something should hasten to pray that the thing he admires be blessed, and that will be a ruqyah (permissible incantation) on his part. End quote. 

In Fatawa al-Lajnah al-Daimah (1/547) it says: 

The remedy for the one who may cause harm with the evil eye when he sees something he admires is to remember Allah and invoke blessing. End quote. 

Al-Shaykh al-Fawzan said in al-Muntaqa (1/question no. 87): 

If the one who may cause harm with the evil eye fears that he may harm the thing he is looking at, then he should say: Allahumma barik ‘alayhi (O Allaah, bless it). Similarly it is mustahabb for him to say: Ma sha Allah la quwwata illa Billah (As Allah wills, there is no power except with Allah), because it was narrated from Hisham ibn ‘Urwah from his father that when he saw a thing that he liked or he entered one of his gardens, he would say: Ma sha Allah la quwwata illa Billah (As Allah wills, there is no power except with Allah). 

If the one who may cause harm with the evil eye always says this dhikr, then he will ward off its harm, in sha Allah. 

It says in Fatawa al-Shaykh ‘Abd al-Kareem al-Khudayr (5): 

The Muslim should not let doubts, illusions, suspicion and excessive fear of the evil eye overwhelm him so much that he becomes afflicted with psychological illness and the like. He should think positively of Allah, may He be glorified and exalted, and understand that whatever befalls him only happens by the will of Allah, may He be blessed and exalted. So let him turn to Allah, because He alone is able to ward off harm and relieve distress. End quote. 

If you see something that you like, then pray to Allah for blessing, and do not pay attention to anything else. Allah will protect it because of your du’a (supplication), and will ward off all harm from it. Do not let yourself keep on fearing it, for Allah does not want that for His slaves. Also keep striving to make yourself see the will of Allah in all things, for He has great wisdom in what He gives and withholds, lowers and raises, and there is none to put back His Judgement, and none can change His Words.  

Always remember – O slave of Allah – that this world and everything in it is too insignificant for people to envy one another about and transgress against one another for its sake, as al-Mutanabbi said: 

What hearts desire is too insignificant for people to transgress against one another or destroy one another in pursuit of. 

And Allah knows best.

MENOPAUSE: TURMOIL OR TRANSITION

menopause is a landmaark that indicates the end of a woman’s fertility period. it is more of a period than a point. it doesnt happen all of a sudden, but over a period of time. the woman ovary contains a finite number of eggs which are released once in a month and also contain the hormones (oestrogen and progesteron) which helps to control menstruation and ovulation. Menopause happens when the ovaries stop releasing eggs everymonth, and menstruation ceases.

It pesents with varieties of signs and symptoms which are unique to individuals. the signs and symptoms on a gneral note may include, but not limited to; anxiety, dry skin, irritability, moodiness, reduced sex drive, vagina drynes, dryness or loss of scalp hair, early wakening or absolute insomnia ( lack of sleep), fatigue, night sweats and osteoporosis (loss of bone density), hot flashes, or sweating and absence of menstruation.

The physical emotional and psychological manifestations of menopause all together can be challenging and affect som women’s daily activities. Although there is a strong correlation between social influences and menopause transition.

The islamic definition of menopause is very similar to that of medical. Islam recognises hat once a full yar or twelve consecutive months marked by the absence of menstruation have passed, a woman is said to haave attained menopause. The age agreed upon by all jurispudence is age 60 (counting by lunar years). any blood seen after this age is not classified as hayd (menstruation), eventhough it might bear signs of menstrual blood.

In islam, menopause is a landark signaling the end of a womans fertility period and eligibility for marriage. therefore, as it is obligatory for a woman who has attained menarchy to cast an outer garment over her adornments, there is no sin for a woman who has attained menopause to remove her’s (outer garment). so long shes not causing fitnah with this permissibility as evident in the verse of the Quran stated below.

‘Such elderly women as are past the prospect of marriage, there is no blame on them if they lay aside their (outer) garments, provided they make no wanton display of their beauty; but it is best for them to be modest; and Allah is One Who sees and knows all things.’ Qur’an, Surah An-Nur 24:60

In conclusion, menopause is a transitory period between a period of fertility and that of infertility. understanding of the consequencs of this transitory period is very neccessary for all women, most especially those who are near the menopausal age. Importantly seeking medical advices when the signs nd symptoms become overwhelming. Although very few women do not experience sympotms severe enough to tamper with their daily activities and usual functionalities, it can be very severe and highly demanding for others.

May Allah aza wa jal perfect all that concerns us, and give us the optimal health possible, and also grant us the ability to be able to use the health bestowed on us solely for His worship. Aamin.

By Aaminah Qasim

LETTER OF PROPHET MOHAMMAD TO HERACLIUS, THE SOVEREIGN OF BYZANTINE.

Narrated Ibn ‘Abbas [radhi-yAllahu ‘anhu]: Abu Sufyan narrated to me personally, saying, “I set out during the truce that had been concluded between me and Allah’s Messenger . While I was in Sham, a letter sent by the Prophet (ﷺ) was brought to Heraclius. Dihya Al-Kalbi had brought and given it to the governor of Busra, and the latter forwarded it to Heraclius. Heraclius said, ‘Is there anyone from the people of this man who claims to be a Prophet?’ The people replied, ‘Yes,’ so, along with some other Quraishi men, I was called and we entered upon Heraclius, and we were seated in front of him. Then he said, ‘Who amongst you is the nearest relative to the man who claims to be a Prophet?’ I (Abu Sufyan) replied: ‘I am the nearest relative to him from amongst the group.’ So they made me sit in front of him and made my companions sit behind me. Then he called upon his translator and said (to him). ‘Tell them (i.e. Abu Sufyan’s companions) that I am going to ask him (i.e. Abu Sufyan garding that man who claims to be a Prophet. So, if he tells me a lie, they should contradict him (instantly).’ By Allah, had I not been afraid that my companions would consider me a liar, I would have told lies. Heraclius then said to his translator, ‘Ask him: What is his (i.e. the Prophet’s) family status amongst you?’ I said, ‘He belongs to a noble family amongst us.’ Heraclius said, ‘Was any of his ancestors a king?’ I said, ‘No’. He said, ‘Did you ever accuse him of telling lies before his saying what he has said?’ I said, ‘No’. He said, ‘Do the nobles follow him or the poor people?’ I said, ‘It is the poor who follow him.’ He said, ‘Is the number of his followers increasing or decreasing?’ I said, ‘They are increasing.’ He said, ‘Does anyone renounce his religion (i.e. Islam) after embracing it, being displeased with it?’ I said, ‘No.’ He said, ‘Did you fight with him?’ I replied, ‘Yes.’ He said, ‘How was your fighting with him?’ I said, ‘The fighting between us was undecided and victory was shared by him and us in turns. He inflicts casualties upon us and we inflict casualties upon him.’ He said, ‘Did he ever betray?’ I said, ‘No, but now we are away from him in this truce and we do not know what he will do in it.’ ” Abu Sufyan added, “By Allah, I was not able to insert in my speech a word (against him) except that. Heraclius said, ‘Did anybody else (amongst you) ever claim the same (i.e. to be Allah’s Prophet) before him?’ I said, ‘No’. Then Heraclius told his translator to tell me (i.e. Abu Sufyan), ‘I asked you about his family status amongst you, and you told me that he comes from a noble family amongst you. Verily, all Messengers come from the noblest family among their people. Then I asked you whether any of his ancestors was a king, and you denied that. Thereupon I thought that had one of his forefathers been a king, I would have said that he (i.e. Muhammad) (ﷺ) was seeking to rule the kingdom of his forefathers. Then I asked you regarding his followers, whether they were the noble or the poor among the people, and you said that they were only poor (who follow him). In fact, such are the followers of the Messengers. Then I asked you whether you have ever accused him of telling lies before he said what he said, and your reply was in the negative. Therefore, I took for granted that a man who did not tell a lie about others, could never tell a lie about Allah. Then I asked you whether anyone of his followers had renounced his religion (i.e. Islam) after embracing it, being displeased with it, and you denied that. And such is Faith when its delight enters the heart and mixes with it completely. Then I asked you whether his followers were increasing or decreasing. You claimed that they were increasing, that is the way of true Faith till it is complete. Then I asked you whether you had ever fought with him, and you claimed that you had fought with him and the battle between you and him was undecided and the victory was shared by you and him in turns; he inflicted casualties upon you and you inflicted casualties upon them. Such is the case with the Messengers, they are put to trials and the final victory is for them. Then I asked you whether he has ever betrayed anyone; you claimed that he had never betrayed. Indeed, Messengers never betray. Then I asked you whether anyone had said this statement before him; and you denied that. Thereupon I thought if somebody had said that statement before him, then I would have said that he was but a man copying some sayings said before him.’ ” Abu Sufyan said, “Heraclius then asked me, ‘What does he order you to do?’ I said, ‘He orders us (to offer) prayers and (to pay) Zakat (obligatory charity), and to keep good relationship with the kith and kin, and to be chaste.’ Then Heraclius said, ‘If whatever you have said is true, then he is really a Prophet. I knew that he (i.e. the Prophet ) was going to appear, but I never thought that he would be from amongst you. If I were certain that I can reach him, I would like to meet him and if I were with him, I would wash his feet; and his kingdom will expand (surely) to what is under my feet.’ Then Heraclius asked for the letter of Allah’s Messenger (ﷺ) and read it, wherein was written:

In the Name of Allah, the Most Gracious, the Most Merciful.

(This letter is) from Muhammad, Messenger of Allah, to Heraclius, the sovereign of Byzantine … Peace be upon him who follows the Right Path. Now then, I call you to embrace Islam. Embrace Islam and you will be saved (from Allah’s punishment); embrace Islam, and Allah will give you a double reward, but if you reject this, you will be responsible for the sins of all the people of your kingdom: (Allah’s Statement:)

“O people of the Scripture (Jews and Christians)! Come to a word that is just between us and you, that we worship none but Allah (Alone) … bear witness that we are Muslims.” (3:64).

“When he finished reading the letter, voices grew louder near him and there was a great hue and cry, and we were ordered to go out.” Abu Sufyan added, “While coming out, I said to my companions, ‘The matter of Ibn Abu Kabshah* (i.e. Muhammad (ﷺ) ) has become so prominent that even the king of Banu Al-Asfar (i.e. the Romans) is afraid of him.’ So I continued to believe that Allah’s Messenger (ﷺ) would be victorious, till Allah made me embrace Islam.” Az-Zuhri said, “Heraclius then invited all the chiefs of the Byzantine and had them assembled in his house and said, ‘O group of Byzantine! Do you wish to have a permanent success and guidance and that your kingdom should remain with you?’ (Immediately after hearing that), they rushed towards the gate like onagers, but they found them closed. Heraclius then said, ‘Bring them back to me.’ So he called them and said, ‘I just wanted to test the strength of your adherence to your religion. Now I have observed of you that which I like.’ Then the people fell in prostration before him and became pleased with him.”

* Abu Kabshah was not the father of the Prophet (ﷺ) but it was a mockery done by Abu Sufyan out of hostility against the Prophet .