Christopher Hitchens: 'the consummate writer, the brilliant friend'

Christopher Hitchens with Ian McEwan (left) and Martin Amis in Uruguay, posing for a picture which appeared in his memoirs, Hitch 22. Photograph: PR

The place where Christopher Hitchens spent his last few weeks was hardly bookish, but he made it his own. Close to downtown Houston, Texas is the medical centre, a cluster of high-rises like La Défense of Paris, or the City of London, a financial district of a sort, where the common currency is illness. This complex is one of the world's great concentrations of medical expertise and technology. Its highest building, 40 or 50 storeys up, denies the possibility of a benevolent god – a neon sign proclaims from its roof a cancer hospital for children. This "clean-sliced cliff", as Larkin puts it in his poem about a tower-block hospital, was right across the way from Christopher's place – which was not quite as high, and adults only.

No man was ever as easy to visit in hospital. He didn't want flowers and grapes, he wanted conversation, and presence. All silences were useful. He liked to find you still there when he woke from his frequent morphine-induced dozes. He wasn't interested in being ill, the way most ill people are. He didn't want to talk about it.

When I arrived from the airport on my last visit, he saw sticking out of my luggage a small book. He held out his hand for it – Peter Ackroyd's London Under, a subterranean history of the city. Then we began a 10-minute celebration of its author. We had never spoken of him before, and Christopher seemed to have read everything. Only then did we say hello. He wanted the Ackroyd, he said, because it was small and didn't hurt his wrist to hold. But soon he was making pencilled notes in its margins. By that evening he'd finished it.

He could have written a review, but he was due to turn in a long piece on Chesterton. And so this was how it would go: talk about books and politics, then he dozed while I read or wrote, then more talk, then we both read. The intensive care unit room was crammed with flickering machines and sustaining tubes, but they seemed almost decorative. Books, journalism, the ideas behind both, conquered the sterile space, or warmed it, they raised it to the condition of a good university library. And they protected us from the bleak high-rise view through the plate glass windows, of that world, in Larkin's lines, whose loves and chances "are beyond the stretch/Of any hand from here!"

In the afternoon I was helping him out of bed, the idea being that he was to take a shuffle round the nurses' station to exercise his legs. As he leaned his trembling, diminished weight on me, I said, only because I knew he was thinking it, "Take my arm old toad …" He gave me that shifty sideways grin I remembered so well from healthy days. It was the smile of recognition, or one that anticipates in late afternoon an "evening of shame" – that is to say, pleasure, or, one of his favourite terms, "sodality".

That must be how I came to be reading The Whitsun Weddings aloud to him two hours later. Christopher asked me to set the poem in context for his son Alexander – a lovely presence in that room for weeks on end – and for his wife Carol Blue, a tigress for his medical cause. She had tangled so ferociously with some slow element of the hospital's bureaucracy that security guards had been called to throw her out the building. Fortunately, she charmed and disarmed them.

I set the poem up and read it, and when I reached that celebrated end, "A sense of falling, like an arrow shower/Sent out of sight, somewhere becoming rain," Christopher murmured from his bed, "That's so dark, so horribly dark." I disagreed, and not out of any wish to lighten his mood. Surely, the train journey comes to an end, the recently married couples are dispatched towards their separate fates. He wouldn't have it, and a week later, when I was back in London, we were still exchanging emails on the subject. One of his began: "Dearest Ian, Well, indeed – no rain, no gain – but it still depends on how much anthropomorphising Larkin is doing with his unconscious … I'd provisionally surmise that 'somewhere becoming rain' is unpromising."

And this was a man in constant pain. Denied drinking or eating, he sucked on tiny ice chips. Where others might have beguiled themselves with thoughts of divine purpose (why me?) and dreams of an afterlife, Christopher had all of literature. Over the three days of my final visit I took a note of his subjects. Not long after he stole my Ackroyd, he was talking to me of a Slovakian novelist; whether Dreiser in his novels about finance was a guide to the current crisis; Chesterton's Catholicism; Browning's Sonnets from the Portuguese, which I had brought for him on a previous visit; Mann's The Magic Mountain – he'd reread it for reflections on German imperial ambitions towards Turkey; and because we had started to talk about old times in Manhattan, he wanted to quote and celebrate James Fenton's A German Requiem: "How comforting it is, once or twice a year,/To get together and forget the old times."

While I was with him another celebration took place in faraway London, with Stephen Fry as host in the Festival Hall to reflect on the life and times of Christopher Hitchens. We helped him out of bed and into a chair and set my laptop in front of him. Alexander delved into the internet with special passwords to get us linked to the event. He also plugged in his own portable stereo speakers. We had the sound connection well before the vision and what we heard was astounding, and for Christopher, uplifting. It was the noise of two thousand voices small-talking before the event. Then we had a view from the stage of the audience, packed into their rows.

They all looked so young. I would have guessed that nearly all of them would have opposed Christopher strongly over Iraq. But here they were, and in cinemas all over the country, turning out for him. Christopher grinned and raised a thin arm in salute. Close family and friends may be in the room with you, but dying is lonely, the confinement is total. He could see for himself that the life outside this small room had not forgotten him. For a moment, pace Larkin, it was by way of the internet that the world stretched a hand towards him.

The next morning, at Christopher's request, Alexander and I set up a desk for him under a window. We helped him and his pole with its feed-lines across the room, arranged pillows on his chair, adjusted the height of his laptop. Talking and dozing were all very well, but Christopher had only a few days to produce 3,000 words on Ian Ker's biography of Chesterton. Whenever people talk of Christopher's journalism, I will always think of this moment.

Consider the mix. Chronic pain, weak as a kitten, morphine dragging him down, then the tangle of Reformation theology and politics, Chesterton's romantic, imagined England suffused with the kind of Catholicism that mediated his brush with fascism, and his taste for paradox, which Christopher wanted to debunk. At intervals, his head would droop, his eyes close, then with superhuman effort he would drag himself awake to type another line. His long memory served him well, for he didn't have the usual books on hand for this kind of thing. When it's available, read the review.

His unworldly fluency never deserted him, his commitment was passionate, and he never deserted his trade. He was the consummate writer, the brilliant friend. In Walter Pater's famous phrase, he burned "with this hard gem-like flame". Right to the end.

Practice Islam from live quran and spread the word of truth

 

Benefits for the students when they learn holy Quran through the Quranic Students the kids get wiser when the student start Quran reading from there childhood and gain the Our beloved Prophet Muhammad (saww) said: Who ever read Quran before becoming a Baaligh has indeed been given wisdom as a child. The quran teaching is one of the best intellectual treasures that a student can have. And we should guide our kids to learn quran Our Prophet Muhammad (saww) said: The holy Quran is a wealth with which there is no poverty, and without which there is no wealth. So quran tutor should let the student do quran memorization and pay attention to the main lesson of the quran wile reading quran or become a Quran reciter with its depth knowledge to shine in the whole world  now a day many online institutes who teach kids quran online and give them tajweed quran lessons to improve the kids quran recitation online and let then learn quran online with proper manner and following and learn quranic Arabic with the translation and then learn quran tafseer also so the student can feel the main them and get the true guidance

End of the note by quran education

Male Circumcision in Islam

Male Circumcision in Islam

Male circumcision is among the rites of Islam and is part of the (in Arabic): fitrah, or the innate disposition and natural character and instinct of the human creation.

As-Shawkani said in his book Nayl al-Awtar (1/184):

"What the Prophet (s.A.w.) means by Fitrah is that if these characteristics are followed by a man, he would be described as a man of Fitrah, which Allah (s.w.t.) has gifted his servants with, and encouraged them to follow, so that they attain a high degree of respectability and dignity."

Prophet Muhammad (peace be upon him) said, "Five are the acts quite akin to fitrah:Circumcision, clipping or shaving the pubes, cutting the nails, plucking  or shaving the hair under the armpits and clipping (or shaving) the moustache." (Reported in  Bukhari & Muslim)

Allah ordered Prophet Muhammad (peace be upon him) to follow the religion of Ibrahim (peace be upon him). When Allah says:

"Then We inspired you: 'Follow the religion of Ibrahim, the upright in Faith'."

(Qur'an 16:123)

And part of the religion of Ibrahim is circumcision.

The Prophet Muhammad (peace be upon him)  said: "The Prophet Ibrahim circumcised himself when he was eighty years old and he circumcised himself with an axe." (Related by Bukhari, Muslim & Ahmad.)

Ibn Abbas (r.a.) was asked "How old were you when the Prophet Muhammad (peace be upon him) died?" He replied, "At that time I had been circumcised. At that time people did not circumcise the boys till they attained the age of puberty (Baligh)." (Bukhari)

Most Fuqaha' (Islamic Jurists) say that circumcision is obligatory upon the men and this is the opinion of Jumhur (the majority of the scholars). If it were not obligatory, then Prophet Ibrahim (peace be upon him)  would not have troubled himself at such a later stage of his life.

The Time for Circumcision:

During the time of the Prophet Muhammad (peace be upon him) circumcision was done for boys at the time of their Aqiqah (It's a traditional celebration for the birth of a child which involves the sacrifice of an animal in thanks to Allah. That's the short answer) as reported in al-Bayhaq.

Other Ahadith mention it being done later. The details here are not important but it goes without saying that this minor operation is easier on a baby than it is on an older boy. If it is essential, circumcision can be delayed for practical reasons, but it would be sensible to perform circumcision before the boy starts praying regularly due to practical purposes of simplifying Taharah, or being clean.

Abdullah Ibn Jabir (r.a.) and Aisha (r.a.) said:

"The Prophet (peace be upon him) performed the Aqiqah of al-Hasan and al-Hussein (the prophets grandsons) and circumcised them on the 7th. Day." (Related in al-Bayhaq & Tabarani)

Imam Nawawi says:

"circumcision is recommended to be performed on the seventh day of infancy-the day of  Aqiqah (Al-Majmu 1/303)

It is not essential for the child to remain as he is when he comes forth from his mother's womb, if there is something that may be done for him that serves a purpose and is enjoined by the pure religion. Such things include shaving his head after he is born, because that is in his best interests. The Prophet of Islam (peace and blessings of Allah be upon him) said: "Remove the harm from him." 

 

The same applies to washing the blood from him and cutting the cord by which he was attached to his mother, and other things which are done to benefit him. 

2 – The health benefits: 

Dr. Muhammad 'Ali al-Baar (a member of the Royal College of Surgeons in the UK and a consultant to the Islamic Medicine department of the King Fahd Centre for Medical Research in the King Abdul Aziz University in Jeddah) says in his book al-Khitaan (Circumcision): 

"Circumcision of newborn boys (I.e., within the first month of life) brings numerous health benefits, including: 

1 – Protection against local infection in the penis, which may result from the presence of the foreskin, causing tightening of the foreskin, which may lead to retention of urine or infections of the glans (tip) of the penis – which require circumcision in order to treat these problems. In chronic cases, the child may be exposed to numerous diseases in the future, the most serious of which is cancer of the penis. 

2 – Infections of the urethra. Many studies have proven that

  uncircumcised boys are more exposed to infection of the urethra. In some studies the rate was 39 times more among uncircumcised boys. In other studies the rate was ten times more. Other studies showed that 95% of children who suffered from infections of the urethra were uncircumcised, whereas the rate among circumcised children did not exceed 5%. 

In children, infection of the urethra is serious in some cases. In the study by Wisewell on 88 children who suffered infections of the urethra, in 36 % of them, the same bacteria was found in the blood also. Three of them contracted meningitis, and two suffered renal failure. Two others died as a result of the spread of the micro-organisms throughout the body. 

3 – Protection against cancer of the penis:  the studies agree that cancer of the penis is almost non-existent among circumcised men, whereas the rate among uncircumcised men is not insignificant. In the US the rate of penile cancer among circumcised men is zero, whilst among uncircumcised men it is 2.2 in every 100,000 of the uncircumcised population. As most of the inhabitants of the US are circumcised, the cases of this cancer there are between 750 and 1000 per year. If the population were not circumcised, the number of cases would reach 3000. In countries where boys are not circumcised, such as China, Uganda and Puerto Rico, penile cancer represents between 12-22 % of all cancers found in men; this is a very high percentage. 

4 – Sexually transmitted diseases (STDs).  Researchers found that the STDs which are transmitted via sexual contact (usually because of fornication/adultery and homosexuality) spread more among those who are not circumcised, especially herpes, soft chancres, syphilis, candida, gonorrhea and genital warts. 

There are numerous modern studies which confirm that circumcision reduces the possibility of contracting AIDS when compared to their uncircumcised counterparts. But that does not rule out the possibility of a circumcised man contracting AIDS as the result of sexual contact with a person who has AIDS. Circumcision is not a protection against it, and there is no real way of protecting oneself against the many sexually transmitted diseases apart from avoiding fornication/adultery, promiscuity, homosexuality and other repugnant practices. (From this we can see the wisdom of Islamic sharee'ah in forbidding fornication/adultery and homosexuality). 

5 – Protection of wives against cervical cancer. Researchers have noted that the wives of circumcised men have less risk of getting cervical cancer than the wives of uncircumcised men. 

Health Benefits taken from: al-Khitaan, p. 76, by Dr. Muhammad al-Baar. 

And Allah knows best. 

listening to Quran read-quranonline.com learn Quran to read Tajweed from live holy Quran tutor with beauty of recitation by the top Reciter of world the holy Quran must to read with the rule of Tajweed which is the way and the kids will know that how to read and learn Quran in proper way of (Recitation) we teach Quran online visit for further information. learningquranonline.com

Men are the Protectors and Maintainers of Women

 

by Salmaan ibn Fahd al-‘Awdah

 

 

Allah says:

“Men are the protectors and maintainers of women because of what Allah has preferred one with over the other and because of what they spend to support them from their wealth.”

[Sûrah an-Nisâ’: 34]

What does it mean that men are “protectors and maintainers” of women? To answer this question, let us first look at the Arabic word that we are translating as “protectors and maintainers”. This word is “qawwâmûn” the plural of “qawwâm”.

This word – qawwâm – in turn, is an emphatic form of the word “qayyim”, which means a person who manages the affairs of others. The qayyim of a people is the one who governs their affairs and steers their course. Likewise, the qayyim of a woman is either her husband or her guardian – the one who has to look after her and ensure that her needs are met.

When Allah says: “Men are the qawwâmûn of women…” it means – and Allah knows best – that men are held liable for handling the affairs of women and are responsible for the women under their care. A husband, therefore, has the responsibility of taking care of his wife, protecting her, defending her honor, and fulfilling her needs regarding her religion and her worldly life. It does not mean – as all too many people have falsely assumed – that he has the right to behave obstinately towards her, compel her, subject her to his will, suppress her individuality, and thus heinously negate her identity.

His status as protector and maintainer is pure responsibility, pure liability, and not so much a position of authority. It requires from him that he uses his good sense, thinks carefully about what he does, and exercises patience. It means that he cannot be hasty and offhanded in his decisions. It does not mean that he can disregard his wife’s opinions and belittle her good person.

Why does Islam make men the protectors and maintainers of women?

The verse gives us two reasons why men are given this burden to shoulder. Allah says: “…because of what Allah has preferred one with over the other…” and “…because of what they spend to support them from their wealth.”

A problem arises when it is said that men have a preference to women. Then we see all those organizations, establishments, and activists who call to women’s equality stirring into motion, jumping up ready to fight over this point, and going off on all kinds of tangents in their thinking. Rather, they should pause long enough to properly understand what it means when Allah says: “…because of what Allah has preferred one with over the other …” This proper understanding can only be had in the light of the Qur’ân and Sunnah and their sound application.

Those who go overboard in asserting the rights of women and claim that the woman in Islam is oppressed and that Islam does not do her justice are driven to the point where they transgress against the very texts of the Qur’ân and Sunnah. In the name of “equality”, they demand absolute uniformity in matters of inheritance, in governance, and in everything else wherein a distinction between the sexes is made, sometimes taking matters so far that it is the men who have to chase after the hope of equality with women.

This brings us back to the question of what the verse is saying. Is it indicating that there is some inherent preference of men over women, something that is built into their very natures? The scholars of Qur’ânic commentary have taken two approaches to this matter.

The first approach is to refer the matter of the verse back to the natural makeup of men and women, with respect to their intellects, their different manners of thinking, and their natural strengths. They found that men, by nature, are more hot-blooded, tending more towards strength and severity, while women’s natures are cooler, tending more towards gentleness and weakness.

The second approach is to look at it from a legal angle – that Allah has imposed upon men to pay dowries to the women they wish to marry and has made men liable to spend on women and provide for them. This is the preference that men have over them. Likewise, Allah has placed prophecy with men only, as there has never been a woman prophet. In the same way, Allah has made the offices of supreme political authority and the obligations of jihad the exclusive domain of men.

The issue of testimony is also brought up in this regard, for Allah says:

“And bring to witness two witnesses from among your men. And if there are not two men available, then a man and two women from those whom you accept as witnesses – so that if one of them errs, the other can remind her.”

[Sûrah al-Baqarah: 282]

Others using this approach have cited certain acts of worship, like the fact that the Friday prayer and congregational prayers are prescribed only for men and not made compulsory on women.

The fact that men can have four wives while women cannot have more than one husband, or the fact that men have the exclusive option of immediate divorce have also been advanced as an interpretations.

With respect to both of these approaches, there are two observations that we can make:

The first is that the followers of both approaches agree on a preference of men over woman on the basis of Allah’s words: “…because of what they spend to support them from their wealth.”

The second is that the opinions of the commentators regarding whether or not the preferentiality refers to the natures of men and women is all based on their discretionary opinions (ijtihâd) with respect to their understanding of the verse. In any event, it would be fair to say that Allah has indeed singled out men for certain distinctions – prophethood, supreme political office, jihad, and military service, among other things – and this is because men have a nature different than that of women. This is a conclusion that all reasonable people would have to agree upon. The obligation imposed upon men by Islam to protect and maintain women should be seen in the context of the difference in their natural makeup and that the purpose for this is to secure the best interests of women.

Allah’s laws always accord with nature and take into consideration the unique gifts that Allah has bestowed upon each half that makes up the human whole – the man and the woman, so that those gifts can be employed to their maximum effectiveness.

We must remain cognizant of the fact that both men and women are Allah’s creations. And that Allah would never oppress any of His creatures. He prepares each of His creations to the purpose that he intends for it and bestows upon it the innate abilities needed to carry out that purpose.

Allah has made it of the exclusive qualities of women that they fall pregnant, bear children, and nurse them. Therefore, she is by nature burdened with the care of what the union between a man and a woman brings about, and it is an immense responsibility. Not only is it a heavy responsibility, it is a critical one, not something that can be approached lightly, without the physical, mental, and emotional preparation that Allah has bestowed exclusively upon women.

On this basis, it is only just that Allah would burden the other half of humanity – the men – with the task of fulfilling the needs of those women and protecting them, and that He would bestow upon men the innate physical, mental, and emotional qualities that would allow them to excel in doing what is required of them. Moreover, he would require men to be financially liable for the women under his care, since this is a necessary consequence of the duties he has to carry out. These two elements are, essentially, what the verse is talking about.

It is interesting to point out that the examples given by the commentators who follow the legal approach – things like prophethood, supreme political office, military duty, and carrying out certain religious rites like the call to prayer and congregational worship – are merely consequential of the natural dispensation of men. The reason these duties are suited to men is because men are not otherwise preoccupied with domestic burdens that would prevent them from carrying them out.

Though prophethood, for instance, is an honor of the highest degree, it is by no means the cause of why men are the protectors and maintainers of women. The distinction of prophethood can neither be derived from these duties, nor is it remotely indicative of any general preference of men with regards to women. It is but a fact that all the prophets were men.

Likewise, when we look at religious duties like making the call to prayer, leading the prayers, and giving the Friday sermon, we must acknowledge that these duties were given to men by the decree of Islamic Law. In no way do they necessitate that men are distinguished with every other possible legal ruling. Had Allah instead delegated these religious duties to women, this would not in any way have prevented men from being burdened with their protection and maintenance.

I must reiterate the point that the protection and maintenance given to men over women in no way implies the denial of the woman’s identity, whether in the context of the home or her position in society at large. It is merely a role to be played by men within the family environment so that this important social institution can be properly managed, safeguarded, and upheld. The presence of a manager in a given institution does not negate or diminish the individuality or the rights of the others who share in it or of those who work for it. Islam has clearly defined what the protection and maintenance of women entails for men – the care and protection, the manners and behaviors, and all liabilities associated with it.

How the Prophet (r) put this duty into practice

The Prophet (r) was not an emperor who lorded over his family. When we look carefully at his life, we would find it the most eloquent testimony of what we have stated above – that a man’s protection and maintenance of women in no way entails obstinacy, compulsion, or subjugation. ‘Â’ishah said about her husband:

“When he was at home, he was totally involved in housework.”

He was very clement. One of his wives woke up in the middle of the night and discovered that the Prophet (r) was not beside her, though it was her night to have him with her. She tells us that she locked the door on him, thinking that he had gone to one of his other wives on her night. When he returned after a short while to find that she had locked him out of the house and asked her to open the door, she confronting him on why he had gone out. He calmly told her that he simply had needed to go to the bathroom.

On many occasions, his wives would argue with each other in his presence. He never got angry when they did. He always solved their problems with wisdom, gentleness, and sensitivity, never with harshness. This shows us what a man’s role as protector and maintainer of women is all about.

On one occasion, his wife Hafsah chided her co-wife Safiyyah by calling her “the daughter of a Jew”. This was true, because Safiyyah’s father, Hubayy b. Akhtab, was in fact a Jew who had died without ever accepting Islam. Still, such a comment was meant as a take on Safiyyah’s person, which was only more hurtful as it was coming from her co-wife. So when she heard what Hafsah had said, she started to cry.

The Prophet (r) then came in and asked her why she was crying. She said:

“Hafsah called me the daughter of a Jew.” To this the Prophet (r) replied: “Verily, you are the daughter of a Prophet, your uncle was also a Prophet, and you are the wife of a Prophet, so what does she have over you to boast about?” He then turned to Hafsah and said: “Fear Allah, O Hafsah.”

In an alternate narration, the Prophet is reported to have turned to Safiyyah and said: “Why didn’t you say: ‘So how can you be better than me? Muhammad is my husband. Aaron is my father, and Moses is my uncle.”

Safiyyah was a descendant of Aaron (r). So, when Hafsah insinuated that Safiyyah’s being the daughter of a Jew was something bad, the Prophet (r) showed Hafsah another way of looking at it: that Safiyyah was the descendant of Prophet Aaron and that her uncle was Moses, and that her husband was Muhammad (r), so there was no reason for her to be ashamed.

Anyone who would take the man’s status in Islam as the protector and maintainer of women and use it as a pretext to oppress women is committing a crime against Islam.

Islam has guaranteed women their rights as individuals, including their right to have and express their own opinions. The Sunnah is full of examples of this.

We have, for instance, where Khawlah bint Tha’labah complained to the Prophet (r) about her husband who foreswore ever again having sex with her by the old pagan custom of claiming her to be like the back of his mother, whereupon the following verse of the Qur’ân was revealed: “Allah has indeed heard the words of the woman who pleads with you concerning her husband and carries her complaint (in prayer) to Allah…” [Sûrah al-Mujâdlah: 1] followed by the verses abolishing that oppressive custom.

We can look at the case of Khansâ’, who’s father married her off with her disapproval, so the Prophet (r) had her marriage annulled.

In another instance, a young woman complained to ‘Â’ishah, saying:

“My father married me to his brother’s son in order to raise his social status. However, I hate it.” When the Prophet (r) heard her complaint, he gave her the option of having the marriage annulled. She said: “O Messenger of Allah! I have accepted what my father has done. However, I wanted to know that women had a choice in the matter.”

Then we have the story of Burayrah and her husband Mughîth. Both of them were slaves. When she acquired her freedom, she had the legal right of staying with her husband who was still a slave, or of leaving him. She chose to leave him and he began following after her, crying for her to return to him. The Prophet (r) said to her:

“If only you would go back to him.” She asked: “O Messenger of Allah! Are you commanding me?” He said: “No. I am only pleading on his behalf.” She replied: “Then I have no use for him.”

On another occasion, a woman came to the Prophet (r), complaining that men are given the opportunities of military duty, congregational worship, and other things. The Prophet (r) let it be known that he was very pleased with her question and with her manner of address.

During the reign of the Caliph ‘Umar b. al-Khattâb, we have the story of a woman who rebuked him while he was on the pulpit about a decree he wished to make. To this, he said publicly: “ ‘Umar is mistaken and this woman is correct.”

We can go on citing examples of women’s right to speak their own minds, even before the heads of state, not to mention their husbands. From this, we should be able to keep the status of men as protectors and maintainers of women in the proper perspective.

listening to Quran read-quranonline.com learn Quran to read Tajweed from live holy Quran tutor with beauty of recitation by the top Reciter of world the holy Quran must to read with the rule of Tajweed which is the way and the kids will know that how to read and learn Quran in proper way of (Recitation) we teach Quran online visit for further information. learningquranonline.com

The Great Virtue of Lowering the Sight

 

By Imâm Ibn al-Qayyim

Taken from ‘al-Muntaqâ min Ighâthatul Lufhân fî Masâyid ash-Shaytân’ [pp.’s 102-105] of Ibn al-Qayyim, summarised by 'Alî Hasan al-Halabî

Allâh, the Exalted said,

“Say to the believing men that they should lower their sight and guard their private parts; that will make for greater purity for them. Indeed Allâh is well acquainted with all that they do.” [an-Nûr (24):30] 

So Allâh made purification and spiritual growth to be the outcome of lowering the sight and guarding the private parts. It is for this reason that lowering one’s sight from (seeing) the prohibited things necessarily leads to three benefits that carry tremendous value and are of great significance.

The First: experiencing the delight and sweetness of faith

This delight and sweetness is far greater and more desirable that which might have been attained from the object that one lowered his sight from for the sake of Allâh. Indeed, “whosoever leaves something for the sake of Allâh then Allâh, the Mighty and Magnificent, will replace it with something better than it.”^[1]

The soul is a temptress and loves to look at beautiful forms and the eye is the guide of the heart. The heart commissions its guide to go and look to see what is there and when the eye informs it of a beautiful image it shudders out of love and desire for it. Frequently such inter-relations tire and wear down both the heart and the eye as is said:

When you sent your eye as a guide

For your heart one day, the object of sight fatigued you

For you saw one over whom you had no power

Neither a portion or in totality, instead you had to be patient.

Therefore when the sight is prevented from looking and investigating the heart finds relief from having to go through the arduous task of (vainly) seeking and desiring.

Whosoever lets his sight roam free will find that he is in a perpetual state of loss and anguish for sight gives birth to love (mahabbah) the starting point of which is the heart being devoted and dependant upon that which it beholds. This then intensifies to become fervent longing (sabâbah) whereby the heart becomes totally dependant and devoted to the (object of its desire). Then this further intensifies and becomes infatuation (gharâmah) which clings to the heart like the one seeking repayment of a debt clings firmly to the one who has to pay the debt. Then this intensifies and becomes passionate love (‘ishk) and this is a love that transgresses all bounds. Then this further intensifies and becomes crazed passion (shaghafa) and this is a love that encompasses every tiny part of the heart. Then this intensifies and becomes worshipful love (tatayyuma). Tatayyum means worship and it is said: tayyama Allâh i.e. he worshipped Allâh.

Hence the heart begins to worship that which is not correct for it to worship and the reason behind all of this was an illegal glance. The heart is now bound in chains whereas before it used to be the master, it is now imprisoned whereas before it was free. It has been oppressed by the eye and it complains to it upon which the eye replies: I am your guide and messenger and it was you who sent me in the first place!

All that has been mentioned applies to the heart that has relinquished the love of Allâh and being sincere to Him for indeed the heart must have an object of love that it devotes itself to. Therefore when the heart does not love Allâh Alone and does not take Him as its God then it must worship something else.

Allâh said concerning Yûsuf as-Siddîq (AS),

“Thus (did We order) so that We might turn away from him all evil and indecent actions for he was one of Our sincere servants.” [Yûsuf (12):24]

It was because the wife of al-‘Azîz was a polytheist that (the passionate love) entered her heart despite her being married. It was because Yûsuf (AS) was sincere to Allâh that he was saved from it despite his being a young man, unmarried and a servant.

The Second: the illumination of the heart, clear perception and penetrating insight

Ibn Shujâ` al-Kirmânî said, “whosoever builds his outward form upon following the Sunnah, his internal form upon perpetual contemplation and awareness of Allâh, he restrains his soul from following desires, he lowers his gaze from the forbidden things and he always eats the lawful things then his perception and insight shall never be wrong.”

Allâh mentioned the people of Lût and what they were afflicted with and then He went on to say,

“Indeed in this are signs for the Mutawassimîn.” [al-Hijr (15):75]

The Mutwassimîn are those who have clear perception and penetrating insight, those who are secure from looking at the unlawful and performing indecent acts.

Allâh said after mentioning the verse concerning lowering the sight,

“Allâh is the Light of the heavens and the earth.” [an-Nûr (24):35]

The reason behind this is that the reward is of the same type as the action. So whosoever lowers his sight from the unlawful for the sake of Allâh, the Mighty and Magnificent, He will replace it with something better than it of the same type. So just as the servant restrained the light of his eye from falling upon the unlawful, Allâh blesses the light of his sight and heart thereby making him perceive what he would not have seen and understood had he not lowered his sight.

This is a matter that the person can physically sense in himself for the heart is like a mirror and the base desires are like rust upon it. When the mirror is polished and cleaned of the rust then it will reflect the realities (haqâ‘iq) as they actually are. However if it remains rusty then it will not reflect properly and therefore its knowledge and speech will arise from conjecture and doubt.

The Third: the heart becoming strong, firm and courageous

Allâh will give it the might of aid for its strength just as He gave it the might of clear proofs for its light. Hence the heart shall combine both of these factors and as a result, Shaytân shall flee from it. It is mentioned in the narration, “whosoever opposes his base desires, the Shaytân shall flee in terror from his shade.”^[2]

This is why the one who follows his base desires shall find in himself the ignominy of the soul, its being weak, feeble and contemptible. Indeed Allâh places nobility for the one who obeys Him and disgrace for the one who disobeys Him,

“So do not lose heart nor fall into despair; for you must gain mastery if you are true in faith.” [Äli Imrân (3):139]

“If any do seek for nobility and power then to Allâh belongs all nobility and power.” [Fâtir (35):10]

Meaning that whosoever seeks after disobedience and sin then Allâh, the Might and Magnificent, will humiliate the one who disobeys Him.

Some of the salaf said, “the people seek nobility and power at the door of the Kings and they will not find it except through the obedience of Allâh.”

This is because the one who obeys Allâh has taken Allâh as his friend and protector and Allâh will never humiliate the one who takes his Lord as friend and patron. In the Du‘â Qunût their occurs, “the one who You take as a friend is not humiliated and the one who You take as an enemy is not ennobled.”^[3]

Notes:

[1] Reported by Ahmad [5/363], al-Marwazî in ‘Zawâ`id az-Zuhd’ [no. 412], an-Nasâ`î in ‘al-Kubrâ’ as mentioned in ‘Tuhfah al-Ashrâf’ [11/199] from one of the Companions that the Messenger of Allâh said, “indeed you will not leave anything for the sake of Allâh except that Allâh will replace it with something better than it.” The isnâd is sahîh.

[2] This is not established as a hadîth of the Prophet .

[3] Reported by Abû Dâwûd [Eng. Trans. 1/374 no. 1420], an-Nasâ`î [3/248], at-Tirmidhî [no. 464], ibn Mâjah [no. 1178], ad-Dârimî [1/311], Ahmad [1/199], ibn Khuzaymah [2/151] from al Hasan from Alî (RA).

The hadîth is sahîh. The isnâd has been criticised by many, however none of the criticisms hold. Refer to: ‘Nasb ar-Râyah’ [2/125] and ‘Talkhîs al-Habîr’ [1/247] 

listening to Quran read-quranonline.com learn Quran to read Tajweed from live holy Quran tutor with beauty of recitation by the top Reciter of world the holy Quran must to read with the rule of Tajweed which is the way and the kids will know that how to read and learn Quran in proper way of (Recitation) we teach Quran online visit for further information. learningquranonline.com

The Position of the Beard in Islam

 

By al-’Allaamah
Badee’ud-Deen Shaah ar-Raashidee as-Sindee

All praise is
for Allaah, Lord of the Worlds; and prayers and peace be upon the
Master of the Prophets and Messengers, and his household, family
and companions; whomsoever follows them with goodness until the
Day of Recompense.

To Proceed:

Allaah the Mighty

listening to Quran read-quranonline.com learn Quran to read Tajweed from live holy Quran tutor with beauty of recitation by the top Reciter of world the holy Quran must to read with the rule of Tajweed which is the way and the kids will know that how to read and learn Quran in proper way of (Recitation) we teach Quran online visit for further information. learningquranonline.com

and Majestic has made the figure of the human being very well and
pleasing. As He said, “We have certainly created the human
being in the best of moulds.” [Sooratut-Teen 95:4] [1]

It is proven
that man’s figure is very well and pleasing. And Allaah the
Mighty and Majestic has created humans in pairs, for external distinction
in both (i.e. male and female). He made the man having a beard,
with which beauty and dignity augments. Such that, it is a crown
of a man’s face. Hence, it is generally observed that for each
and every madhhab (mode of life, religion, ideology, etc.), be it
Muslim or non-Muslim, the chieftain is bearded. Such that, man naturally
considers the beard to be a source of honor. [That is so] because
this is a divide hue (frame: religion), in comparison to which,
there is no other hue, “Our religion is the religion of Allaah.
And who can give a better religion than Allaah? And we are His worshippers.”
[Sooratul-Baqarah 2:138]

So long as the
mentality of the Muslims was secure from the hue of the polytheists,
and the Jews and the Christians and their like, both, whether man
or woman, considered the beard to be an adornment and beauty for
the man. Accordingly, Ibn Batootah in his travelogue entitled, Tuhfatun-Nazaar
fee ’Ajaa‘ibil-Asfaar (1/17) records an occurrence which
goes as follows: Shaykh Jamaalud-Deen Saawee was a very handsome
person. Hence, one woman was infatuated with him, and through some
type of pretense, called in to her house. After entering she had
the doors closed. Then she called the Shaykh towards her for evil
(fornication). The Shaykh tried his best to escape. However, when
he did not find any means of escape, he first decided to go to the
toilet and after entering, he took a blade and shaved his beard
with it. When he came out, the woman found his face to be so hideous
that she was disgusted with him. Thus he came out safe and secure,
escaping evil.

Dear readers,
consider this: When the mind was pure, the divine shape was liked
by everyone. When the mind became impure, the good appearance appeared
bad and the bad appearance appeared good. In fact, this is a mischief
of shaytaan who dared to speak before Allaah the Mighty and Majestic
and said, “I will surely take from among Your servants a specific
portion. And I will mislead them, and I will arouse in them [sinful]
desires, and I will command them so they will slit the ears of cattle,
and I will command them so they will change the creation of Allaah.”
[Sooratun-Nisaa‘ 4:118-119]

Meaning, the
ways and means of leading astray that he directed Allaah’s
servants to. Among them was that he would instruct them that they
should change Allaah’s form of creation. And the Divine Commandment
goes as follows, "So direct your face towards the religion,
haneef (upright on the truth). Adhere to the fitrah [2] of Allaah,
upon which He has created the people. No change should there be
in the creation of Allaah. That is the straight religion, but most
of the people do not know.” [Sooratur-Room 30:30]

Imaam of Hind,
Shaah Waliyyullaah ad-Dihlawee says in Hujjatullaahil-Baalighah
(1/152), “Its cutting, meaning the beard, is the way of the
Magians [3], and it is the altering of Allaah’s creation.”
And likewise shaving of the beard resembles oneself to the woman,
about which there is a severe threat. It is narrated from Ibn ’Abbaas
(radiyallaahu ’anhu) that the Prophet (sallallaahu ’alayhi
wa sallam) has cursed the men who imitate women and the women who
imitate men. [4] And similarly, Ibn ’Abbaas’ narration
is also related in Musnad Ahmad, Aboo Daawood, Tirmidhee and Ibn
Maajah. It is narrated that the Prophet (sallallaahu ’alayhi
wa sallam) said, “Allaah has cursed the women who imitate men
and the men who imitate women.” [5]

Dear onlookers,
that deed on which is the curse of Allaah and His Messenger (sallallaahu
’alayhi wa sallam) is considered a very major and perilous
sin. Al-’Allaamah Ibn Hajr al-Haythamee has included it among
the major sins in az-Zawaajir ’an Iqtiraafil-Kabaa‘ir.
And externally, the beard is man’s specific distinction, and
the absence of the beard is the woman’s specific distinction.
So whoever shaves the beard certainly resembles the woman. Imaam
al-Ghazzaalee says in Ihyaa’ ’Uloomud-Deen (2/257), “And
with it, meaning the beard, men are distinguished from women.”
So he (the man) is included in this severe threat. And the beard
is the Sunnah (exemplary way) of all the Prophets. Accordingly,
there is a mention of Haroon’s (’alayhis-salaatu was-salaam)
beard in the Noble Qur‘aan, “O son of my mother, do not
seize me by the beard or by my head.” [Soorah Ta-Ha 20:94]

Also, there
is a mention of both Moosaa (’alayhis-salaatu was-salaam) and
Aadam’s (’alayhis-salaatu was-salaam) beard in ad-Durrul-Manthoor
(1/62). And there is also an ordered in the Qur‘aan, “Those
(Prophets) are the ones to whom Allaah has guided, so take their
guidance as an example.” [Sooratul-An’aam 6:90]

That is, take
as an example only those deeds other than which the Sharee’ah
(Divine Law) of Muhammad (sallallaahu ’alayhi wa sallam) has
abrogated. However, this Sharee’ah did not abrogate the ruling
on the beard. Rather, it has affirmed and emphasized it. Therefore,
our Supreme Guide, Master of the Prophets and Messengers, Muhammad’s
(sallallaahu ’alayhi wa sallam) blessed beard filled his chest.
As is related by Yazeed al-Farsee in Shamaa‘ilut-Tirmidhee,
“Chapter of Seeing the Prophet (sallallaahu ’alayhi wa
sallam) in a Dream,’ who said, ‘Indeed, I saw the Messenger
of Allaah (sallallaahu ’alayhi wa sallam) in a dream.’
So he said, ‘Verily, the Messenger of Allaah (sallallaahu ’alayhi
wa sallam) used to say, “Indeed, the Shaytaan cannot imitate
me, so whoever has seen me in a dream has indeed seen me.”
Can you describe the person you have seen in the dream?’ I
said. ‘Yes. I will describe him between the spectrum of two
men. His body and flesh were moderate, complexion was brown-skinned,
inclining towards whiteness, eyes were kohl-smeared, smile was pleasant,
figure was beautiful and round-like, his beard reaching here to
here and it filled his chest.’ So Ibn ’Abbaas said, ‘If
you had seen him while awake, you could not have described him beyond
that.’”

Similarly, the
four well-known Caliphs, Aboo Bakr, ’Umar, ’Uthmaan and
’Alee, all had large beards. As mentioned in Tabaqaat Ibn Sa’d
(3/114), Taareekhul-Khulafaa‘lis-Suyootee (p. 102, 116, 129).
Also, the shaving and cutting of the beard resembles the polytheists
and Magians. That is why avoiding it is definitely obligatory upon
Muslims. This is so because whoever imitates a people, is included
among them. As is the saying of the Messenger of Allaah (sallallaahu
’alayhi wa sallam), “Whoever imitates a folk is but among
them.” [6]

Dear readers,
shaving the beard is [indeed] distinguished of oneself, meaning,
making oneself defective. As Imaam Fakhrul-Andalus Ibn Hazm says
in Maraatibul-Ijmaa’ (p.157), “They (the scholars of the
Ummah) are in agreement that shaving the whole beard is disfiguring
– not permissible. So, al-Haakim has brought in Mustadrak a
narration by ’Imraan and at-Tabraanee from the hadeeth of Ibn
’Umar and Mugheerah (radiyallaahu ’anhumaa), “The
Messenger of Allaah (sallallaahu ’alayhi wa sallam) has prohibited
disfigurement.” [7]

The meaning
of disfigurement is “making defective.” The disfigurement
of the body is to amputate the nose and lips. And the disfigurement
of the hair is to shave and depilate the hair of the cheek or to
dye the hair black. As mentioned in the famous book of language
and hadeeth, an-Nihaayah fee Ghareebil-Hadeeth wal-Hadeeth wal-Aathaar
authored by Imaam Ibn Atheer al-Jazaree (2/294) and Majma’
Bihaaril-Anwaar authored by al-’Allaamah Muhammad Taahir Patnee,
(3/289). Therefore, this is also the reason why the shaving of the
beard is prohibited. Rather, there is severe warning against the
disfigurement of the cheek.

In Mu’jamul-Kabeer
(11/41), there is a narration by Ibn ’Abbaas (radiyallaahu
’anhu), “Indeed, the Messenger of Allaah (sallallaahu
’alayhi wa sallam) said, “Whoever disfigures his hair,
there is no share for him with Allaah.” Although there is a
kalaam (discussion, debate) about this narration, since the real
issue is proven through several evidences, quoting such narrations
are useful for the purpose of targheeb wat-tarheeb (incitement and
intimidation). And in the books, an-Nihaayah and Majma’ul-Bihaar
the wording of this narration is, “The disfigurement of the
cheeks is shaving the hair of the cheeks.” Rather, all four
madhaahib (schools of jurisprudence) which are attributed to the
imams: Imaam Aboo Haneefah, Imaam Maalik, Imaam ash-Shaafi’ee
and many other imaams have declared the shaving of the beard unlawful.
[7]

Dear onlookers,
in the previous subject matter few ahaadeeth were mentioned, from
which the virtue and emphasis of the beard is made evident. And
its shaving and cutting is proven to be a loathsome act. These are
great facts for a sensible Muslim and his admonition. After this,
specifically those ahaadeeth will be mentioned by which the virtue
of leaving the beard and its emphasis, and besides that the evil
and harm of shaving and cutting, is known. May Allaah grant us the
tawfeeq (Divine-help) to receive this admonition – aameen.

THE FIRST AND
SECOND HADEETH:

From Ibn ’Umar,
who said, ‘The Messenger of Allaah (sallallaahu ’alayhi
wa sallam) said, “Differ from the mushrikeen (polytheists),
save the beards and trim the moustaches.” And in another narration,
“Sharply trim the moustaches and leave the beards.” [7]

EXPLANATION:
In this hadeeth, there is an order to grow and leave the beard,
and the command of the Messenger of Allaah (sallallaahu ’alayhi
wa sallam) is for the purpose of obligation and mandate. As described
the scholars of principles (usool) of jurisprudence. As mentioned
in al-Manaar ma’a Sharhin-Noorul-Anwaar, (p. 230), at-Tawdeeh
ma’a Sharhit-Talweeh, (1/132) Usoolus-Sarkhasee (p. 185), Usoolul-Bazdawee
(p. 21), Sharhul-Manaar li Ibni Maalik ma’a Hawaash lir-Rahaawee
wa Azmee Zaadah wabnul-Hatbee (p. 120), al-Husaamee (p. 40). And
al-’Allaamah Ibn Haajim Jamaalud-Deen says in Mukhtasar Usool,
“The masses of scholars said that the order in fact amounts
to obligation with the masses of scholars.” And in its explanation
(Tahreer’s) authored by Ameer Badshah, it says, “Al-’Allaamah
Ibn Haajib Baydaawee says it is correct. Imaam Raazee says it is
the truth and Aamadee and Imaamul-Haramayn of Shaafi’ee madhhab
say, ‘And it is said that this was dictated by Ash’aree
to his companions.’” So leaving the beard is obligatory.
And its shaver and cutter is a renouncer of an obligation. And renouncer
of an obligation is considered a faasiq (open-sinner). And as for
he who opposes the order of the Messenger of Allaah is a very great
admonishment, “So let those beware who oppose from his (the
Prophet’s) order, lest fitnah (trial, tribulation) strike them
or a painful punishment.” [Sooratun-Noor 24:63]

Also, it is
proven by this hadeeth that cutting of the beards is the action
of the mushrikeen, not the Muslims. And whoever imitates them is
considered among them, as [mentioned] in the previous hadeeth. So
the person who shaves the beard is a mushrik by his appearance and
image.

BENEFIT: The
word “awfiru” is from “awfara” which means “plenty.”
So the meaning of awfiru will be grow the beard and leave it. So
that the hair will become dense. As “waffaraahu tawfeeran:
katharahu” (in-creased it and grew it).” [8] And in another
narration is the “aafoo”which is from “a’faa.”
As in the famous book of Language of Hadeeth, an-Nihaayah fee Ghareebil-Hadeeth
li Ibnil-Atheer (3/366), “Chapter of ’ayn with faa,”
“And that is he leaves its hair and does not cut like the moustaches
from explanation of “He left the beard” when it is said
“It multiplies and increases.” The meaning, “I’faa
ul-lihah” is that the hair of the beard should be grown and
should not be cut like the moustaches. The origin of this is from
“I’faa‘ush-shay,’” meaning that thing which
increased and multiplied.

Footnotes:

[1] That is,
upright, symmetrical and balanced in form and nature.

[2] Fitrah (natural
state, innate predisposition): It is an innate inclination of man
to worship his Creator prior to the corruption of his nature by
external influences (environment). Thus, Islaam is described as
the Religion of fitrah – that of the inherent nature of mankind.

[3] An ancient
religion that teaches the worship of fire.

[4] Related
by al-Bukhaaree, (2/874).

[5] Refer to
al-Jaami’us-Sagheer (2/123).

[6] Refer to
al-Jaami’us-Sagheer (2/167), reference to Aboo Daawood from
the hadeeth of Ibn ’Umar, and reference to at-Tabaranee al-Aswat
from the hadeeth of Hudhayfah. For further explanation of its meaning
refer to hadeeth (no. 1) below.

Common Mistakes Made In The Way Men Dress: In And Outside Prayer

 

Here are some notes on the subject
that were prepared from a book by Shaikh Mashoor Hasan Salmaan.

1. Praying in tight clothes so
that they press over the private parts ('awrah)

Praying in tight fitting clothes
is deemed Makrooh according to the Sharee'ah. It also harms the
body and hence it is not good from the point of view of health as
well. Perhaps the one praying in such clothes actually leaves parts
of his prayer out.

It is known that many people who
dress in such a way do not attain their prayer at all while others
attain only a little, like the prayer of a hypocrite.

Those who pray, many amongst them
nowadays dress in clothes that are excessively tight around one
or both of their private parts (their thighs and backside)

Ibn Hajr says, that a group of the
Hanafee scholars considered such practice as makrooh. [See Fathul-Baari
1/476]

If this is the case for normal trousers
then what is the case when they are very tight?

'Allaamah al-Albaanee explained that
trousers have two problems:

a) This is a dress that resembles
the disbelievers. Muslims used to dress in wide bottoms (saaraweel)
which were loose fitting and baggy like some still do so in Syria
and Lebanon. The Muslims adopted this practice of wearing trousers/pants
when they were colonized. When the colonizers departed, they left
behind this evil influence and changed the Muslims due to the their
ignorance.

b) This type of dress constricts
and presses upon the 'awrah. The 'awrah of a man is from his navel
up to his knee. The worshipper should be as far away as he can from
disobedience of Allah during his prayer. He is prostrating (in obedience
and submission) to Him. How can he be praying and standing before
His Lord, when his buttocks are showing and what is between is visibly
magnified?

It is surprising to find many young
Muslims taking exception to ladies wearing tight clothes since they
cling to their bodies, yet these young men are forgetting about
themselves. There is no difference between a lady wearing tight
clothes, which press against her body and a man wearing trousers,
which also cling to his body. The buttock of both a man and a woman
are part of the 'awrah and both of them are the same. So it is compulsory
for the youth to be warned about this predicament about which, many
of them are blind, except for he whom Allah has guided, which by
the example set, seems to be a few. [Taken from one his tapes]

The Messenger (sallAllahu 'alaihi
wa sallam) forbade a man from praying in his trousers (saaraweel)
unless he had a wrapper (rida) on him. [Abu Dawud, al-Haakim and
the hadeeth is Hasan]

For more details please consult the
following:

"Saheeh-ul-Jaami'-us-Sagheer"
of 'Allaamah al-Albaanee "Sharh ma'aani-ul-aathaar" of
Imaam at-Tahaawee Shaikh Hamood at-Tuwayjiree's discussion about
it in his book which talks about how resemblance of the mushrikoon
has befallen upon many in "Al- Iidaah wa-tibyaan.."

As long as the trousers are wide
and not tight the prayer is valid, but it is better to have a shirt
or a top, one that covers between the navel and the knee, or lower
still onto the middle of his shins, or down to just above his ankles,
because that is the complete covering.

'Allaamah Ibn Baz has a fatwah where
he says that it is permissible to pray in trousers so long as the
'awrah is not pressed against due to its expansiveness and his backside
is not shamelessly visible. If his backside becomes visible then
the prayer is invalidated and if only the clothes press against
his 'awrah then it is makrooh.

2. Praying in thin and transparent
clothing

Just like it is makrooh to pray in
tight fitting clothes which cling to the 'awrah, it is not permissible
to pray in thin clothes which are transparent enough to make the
(actual) body visible. [Fataawaa Rasheed Ridaa 5/2056]

Praying in sleeping suit or pyjamas:

Abu Hurairah (radhiAllahu 'anhu)
reports that a man stood up to the Prophet (sallAllahu 'alaihi wa
sallam) and asked him about praying in a single garment. So he (sallAllahu
'alaihi wa sallam) said, "Unless you find two garments."
Then he asked 'Umar (radhiAllahu 'anhu) who said, "When Allah
is generous, be generous yourselves. A man prayed in a lower garment
(izaar) and an upper garment (ridaa), a waist wrapper (izaar) and
a shirt (qamees), in a lower wrap (izaar) and an outer garment with
full length sleeves (qaba`), in trousers (saraaweel) and an upper
wrap (ridaa), in trousers and a shirt (qamees), in trousers and
upper garment (qaba`), in tubbaan and qaba`, and in tubbaan and
qamees. [Bukhaaree, Maalik in al-Muatta, Muslim, Abu Dawud, Nan-Nisai,
Ibn Maajah, al-Humaidee, Ahmad in al-Musnad, at-Tayaalisee, at-Tahaawee,
al-Baghawee, Abu Nu'aim, al- Khateeb]

'Abdullaah ibn 'Umar (radhiAllahu
'anhu) saw Naafi' praying by himself in a single garment (thawb).
So he said to him, "Can you not wear two garments?" He
said, "Of course". He said, "Do you go out to the
market in a single garment?" He said, "No". He said,
"Allah has more right that He is dressed up for!" [at-Tahaawee
in "Sharh ma'anee-ul-aathaar", "Tafseer-ul-qurtubee"
and "al-mughnee"]

Such is the case for one who prays
in his night garments. He would feel shy to go to market in it on
account of its thinness and transparency.

Ibn 'Abdul-Barr said in "at-tamheed"
: "The people of knowledge love for one to be enveloped in
his garments; that he beautifies himself for his prayer as much
as he is able with regards to his clothes, applies perfume and cleanses
his teeth (miswaak)."

On the topic of conditions for the
correctness of the prayer, the jurists (fuqahaa) talk about the
condition of covering the 'awrah: They make the condition for the
covering to be thick and say it is not permissible to make it fine
so that the skin tone is visible. ["al-majmoo'", "al-
mughnee", etc]

This is a requirement whether for
a man or a woman, whether praying alone or in congregation. So whoever's
clothes reveal his 'awrah in spite of his ability to keep it covered,
then his prayer is invalidated.

"Yaa banee
aadama khudhoo zeenatakum 'inda kulli masjidin..."

"O Children
of Adam! Take your adornment (by wearing your clean clothes), while
praying..."

[Qur'an -A'raf Aayah 31]

According to "Ad-deenul-khaalis"
2/101 and "at-Tamheed" 6/379 the aim of zeenah (adornment)
is the thawb and the command means to conceal the 'awrah for every
prayer.

Praying in a light tunic:

Some people pray in garments that
only lightly cover their bodies and its transparency allows one
to see the person's skin colour, while not wearing anything underneath.
(It is not enough to wear shorts or trunks underneath unless it
covers the extent between the belly-button and the knee.) The statement
of Umar previously shows usage of more than one garment to screen
oneself and how one garment is added to another. The evidence shows
that it is compulsory (waajib) to be properly covered and praying
in only one garment is allowed only because of the person's circumstances
(poverty). The prayer of someone in two garments is better than
doing so in one. This has been clearly elaborated by Qaadhi 'Iyaadh
who has dispelled the differences regarding this matter. [See Fathul-Baari,
al-majmoo' 1/476 and Nayl-ul-awtaar 2/78, 84]

Imaam Shaafi'ee said if a person
prays in his shirt and it reveals him, then his prayer is invalidated.
[See al-Umm 1/78]

Even worse for ladies:

The lady doing that is in a more
terrible situation than the man. And if she prays in a loose outer
garment with sleeves and slit in front then it is better for her
to wear her jilbab on top. She must make sure she does not pray
wearing delicate material such as nylon or chiffon.

Consider the hadeeth where we are
told how in the last part of the nation of Muhammad (sallAllahu
'alaihi wa salam) there will be ladies who are "dressed yet
they are naked."

Ibn 'Abdul-Barr says such women will
dress in light material which will cover them yet not screen them,
so they will be dressed in name but naked in reality. ["Tanweer-ul-hawaalik"
3/103]

A report from Hisham ibn 'Urwah shows
once Mundhir ibn Zubair sent a beautiful garment from Kohistan to
Asma bint Abi bakr who having felt the material and disapprovingly
asked for it to be sent back to the sender. When asked as to why
since it did not show the body, she replied it was transparent.
[Ibn Sa'd in "at-tabaqaat-ul-kubra" 8/184: saheeh]

As-Safaareenee said it is forbidden
to wear clothing that is light and fine so that the 'awrah is not
covered whether for a male or a female. This is a matter of the
Sharee'ah without any difference. ["ad-deen-ul-khaalis"
6/180]

Ash-Shawkaanee said in "Nayl-ul-awtaar"
2/115 that it is compulsory (wajib) for a lady to cover her body
with a garment which is not transparent. This is a condition for
covering the 'awrah.

3. Praying in long and overflowing
lower garment (practicing isbaal or being a musbil)

Abu Hurairah (radhiAllahu 'anhu)
said: "While a man was praying with his lower garment hanging
down the Messenger (sallAllahu 'alaihi wa sallam) said to him, "Go
and do wudhu." So he went, performed ablution and came back.
He (sallAllahu 'alaihi wa sallam) said, "Go and do wudhu."
So a man said to him, "O Messenger of Allah! Why do you ask
him to do wudhu?" So he remained silent about him. Then he
said, "He was praying while his lower garment was hanging down
(i.e., he was a musbil)." [Abu Dawud, Musnad Ahmad, An-Nisai
in Sunan al-Kubra, an-Nawawi]

'Abdullaah ibn 'Umar (radhiAllahu
'anhumaa) reported that the Messenger of Allah (sallAllahu 'alaihi
wa sallam) said, "Allah does not look at the prayer of a person
who lets his lower garment flow out of pride" [Ibn Khuzaimah]

Ibn Mas'ood (radhiAllahu 'anhu) said
he heard the Messenger of Allah (sallAllahu 'alaihi wa sallam) say,
"Whoever lets his lower garment hang down (over or below the
ankles) from vanity then there is neither ease from Allah nor anything
blessed." [Abu Dawud and in 'Allaamah Albaani's Saheeh Jaami'-us-Sagheer]

This means there is no forgiveness
for him or honor for him with Allah. He does not preserve himself
from the evils of his actions. It is also said that this means he
does not (really) believe with regards to what Allah has made permissible
and forbidden. Also, some say it means he has freed himself from
Allah and become separated from His Deen. For further details and
discussion on the understanding presented, please consult "Faidh-ul-Qadeer"
and "Al-Majmu'".

The Shafi's and Hanbalis reckon the
tradition is a proof that it is forbidden to let the lower garment
drop below (the top of the ankles) in prayer when done out of pride,
and according to the Shafi's it is objectionable when no vanity
is intended. [See "Al-Majjmu'" and "Nail-ul-Awtaar"]

For a detailed discussion on this
please consult "Majmoo' al-Fataawa" of Ibn Taimiyyah,
"Fathul-Baari", and "'Awn-al-Ma'bood" where
you will find the explanation that it is indeed forbidden to practice
isbaal whether with pride or without it.

Shaikh Ahmed Shaakir pursued this
matter in his verification of authenticity of prophetic reports
(hadeeths) in Ibn Hazm's "al-Muhalla" and showed how the
author had left out the first hadeeth which is a strong proof that
the prayer of a musbil is invalid.

Ibn al-Qayyim elaborated about the
first hadeeth and said letting the lower garment flow is sinful.
The man was ordered to perform ablution and pray because ablution
puts out the heat of sinfulness.

At-Teebi explained the man was asked
to do ablution although he was clean so that he would consider the
reason why he was ordered so. Allah blessed the request of the Prophet
in that such outward cleanliness will cleanse the stain of arrogance
inside, because exterior cleanliness affects the inward cleanliness.

Ibn Taimiyyah in his "Majmoo'
al-Fataawa" emphasised that it is the same whether one practices
isbaal of his trousers, or lower wrap or shirt (qamees). It is obligatory
for every Muslim to leave isbaal and fear Allah about it.

'Allaamah Ibn Baz's discussion on
isbaal

'Allam Ibn Baz was asked whether
it is correct to pray behind an innovator (mubtadi') and one who
is a musbil and he said:

"The prayer is correct behind
the innovator and the one who is a musbil and (one who has some)
other sin according to what is more right from what the scholars
say, as long as it is not a bid'ah of disbelief (kufr) for the person.
If it is a bidah of disbelief like that of a Jahmee and similar
to that, which takes a person outside the fold of Islaam, then it
is not correct to pray behind such people. However, it is obligatory
for those responsible (amongst the people) that they choose the
imam to be of a pleasing character and safe from bid'ah and immorality.
(This is) because being an imam is a great (and important) trust
(amaanah). He stands as an example to the Muslims by it. Thus it
is not permissible to render its custodianship to the people of
innovation and immorality when others are able to be appointed."

Isbaal is totally sinful which is
necessary (wajib) to avoid and warn against it because of the statement,
"Whatever hangs below both ankles from the lower garment (izaar)
is in the Fire." [Bukhaari, An-Nisai]

Whatever is like the izaar also comes
under the same judgement, like the shirt (qamees), trousers, cloak
(woollen - basht) and similar to that. It is authentic from the
Messenger of Allah (sallAllahu 'alaihi wa sallam) that he said,
"Allah will not speak to three (types of people), nor will
He look at them on the Day of Judgement, nor will He purify them,
and they will have a painful punishment: the person who is a musbil
with regard to his garment, ... ..." Muslim brings this in
his Saheeh.

When the person does so with izaar
or something similar due to pride and arrogance then that makes
him even more strong in sinning and draws him nearer to the punishment,
since the Prophet (sallAllahu 'alaihi wa sallam) said, "Whoever
lets his garment flow (upon and beneath the ankles) due to vanity
Allah will not look at him on the Day of Judgement."

It is compulsory for every Muslim
to be on guard against what Allah has forbidden for him with regards
to isbaal and other sins.

[Mujallat-ud-Da'wah No. 913]

4. Rolling up the garment in prayer

One of the mistakes of some of those
who pray is that they tuck up their garments before starting their
prayer.

It is reported from Ibn 'Abbaas (radhiAllahu
'anhumaa) that the Messenger of Allah (sallAllahu 'alaihi wa sallam)
said, "I have been ordered to prostrate upon seven (bones)
and that I neither tuck up the hair nor the garment (thawb)."
[Muslim, An-Nisai, Ibn Khuzaimah]

Ibn Khuzaimah interpreted this narration
with a chapter heading "Prevention from tucking up the garments
in prayer".

An-Nawawi said the scholars are in
agreement that it is not permissible to pray while his garment is
rolled up or his sleeve or anything similar. [Sharh Saheeh Muslim]

Imaam Maalik said that if his clothes
are already like that since he was doing a job and he rolled it
up for that work and he started his prayer as he is, then there
is no harm that he prays in that condition.

However, if he only does that to
tuck up his hair or garment then there is no good in it. [Al-Mudawwanat-ul-Kubra]

An-Nawawi continued to say that the
prohibition of hemming the garment is that of strong dislike. If
he prays like that then he does evil although his prayer is correct.
This is supported by At-Tabari where he speaks of a consensus by
the scholars and Ibn-ul-Mundhir who takes recourse to Hasan Al-Basri.

5. Praying without covering the
head

It is permissible to pray in bare
head for a man. The head is 'awrah for a woman. However, it is recommended
(mustahab) that he is completely dressed for prayer. This includes
covering the head with a cap, or turban or something similar from
what is customary from his clothes.

Uncovering the head without excuse
is detested (makrooh) especially in the compulsory prayers and even
more especially in congregation.

'Allaamah Albaani said: "As
for what I see, it is makrooh to pray with the head bare and this
is indisputable. It is recommended for Muslims to enter the prayer
in full Islamic manner of dressing because of the hadeeth, "Allah
has more right that you beautify for Him." [At-Tahawi, At-tabraani,
Al-Baihaqi. See Silsiltus-Saheehah]

"This is not from the good manners
from the customs of the Salaf to have the head uncovered and walk
like that on the road, and enter places of worship like that, but
it is from the ways of the foreigner which has infiltrated the Islamic
lands when the disbelievers set foot in it, and imported their corrupt
custom and the Muslims imitated them in it. So repel it and its
likes... ... This is an extraordinary accident and it is not appropriate
that it should warrant contradicting the prior Islamic culture,
and be taken as an excuse for permission to pray without head-covering."

Then 'Allaamah Albaani goes on to
explain the mistake of some brothers in Egypt who brought the proof
of the permissibility to pray without covering the head by analogising
with how the head is uncovered for someone in ihraam during the
pilgrimage. This is wrong since not covering the head during the
pilgrimage is from the law (Sharee'ah) of Allah. If their analogy
was right them they should make it compulsory to pray without any
head covering at all since it is obligatory to do so during the
pilgrimage! [Tamaam-ul-Minnah fee ta'leeq 'alaa fiqh-us- Sunnah
by 'Allaamah Albaani]

It is not established at all that
the Messenger (sallAllahu 'alaihi wa sallam) ever prayed outside
the pilgrimage with bare head, without a turban/cap. Whoever thinks
he did so then he should bring the proof. If he (sallAllahu 'alaihi
wa sallam) had done so, it would have been recorded.

Let it be known that it is just makrooh
for a man to pray with bare head. [Al-Majmoo' - Al-Baghawi etc.]

PS: The narration attributed to Ibn
'Abbaas that the Prophet (sallAllahu 'alaihi wa sallam) would sometimes
remove his cap and place it as a sutrah in front of him is weak
(da'eef). Even if it was authentic then it does not prove praying
in bare head since it is compulsory and more important to take a
sutrah and it is more evident that he did that to make up for lack
of any suitable sutrah.

6. Praying in clothes which has
pictures on it

A'isha (radhiAllahu 'anha) said that
(once) the Messenger of Allah (sallAllahu 'alaihi wa sallam) prayed
in a woolen garment which had markings on it. When he finished his
prayer he said, "Go to Abu Jahm ibn Hudhaifah with this garment
and bring me an inbijaaniyyah, because this has distracted me too
much in my prayer." [Bukhaari, Muslim, Nisai, Ibn Maajah, Muatta
of Maalik]

The inbijaaniyyah that the Messenger
of Allah (sallAllahu 'alaihi wa sallam) desired is a thick garment
which has no markings or pattern on it unlike the khameesah (woolen
garment which he was wearing at the time) which he rejected and
it had such markings. And patterns are more preferable than pictures.

At-Teebi said while commenting on
the above narration that pictures and similar things, which can
be seen, affects the pure hearts and clean souls. [See "'Umdatul-Qaari"
and "Fathul-Baari"]

Anas (radhiAllahu 'anhu) said that
(once) A'isha (radhiAllahu 'anha) had a curtain which she used to
screen a side of her house. The Prophet (sallAllahu 'alaihi wa sallam)
said to her, "Remove it from me, because its pictures keep
on turning my attention away from my prayer." [Bukhaari]

The above narration presents a difficulty
when viewed against the other hadeeth also from A'isha (radhiAllahu
'anha) which says that the Messenger of Allah (sallAllahu 'alaihi
wa sallam) would not enter the house which had a screen/curtain
with pictures on it. [Muslim] This is resolved by knowing that this
narration is talking about pictures of living creatures on the material
while the first narration is not about such.

The above hadeeth of Anas (radhiAllahu
'anhu) is evidence that it is makrooh to pray in a garment which
has pictures on it.

From the above evidences al-Qatalaani
said in "Irshaad-ul-Saari" if the picture distracts a
person praying in front of it then it is more so when he is clothed
in such garments. Al-'Aini in "'Umdat-ul-Qaari" noted
about the chapter in Bukhaari "Dislike of praying where there
is a picture" that this means this chapter (by Bukhaari) explains
that it is makrooh to pray in the house which has a garments with
pictures on it. Thus if it is makrooh to do so in such case then
it is worse when dressed in such material.

The jamhoor hold the position that
it is makrooh.

Their evidence is the narration from
A'isha (radhiAllahu 'anha) who said: "I had a garment with
pictures on it which I had spread out and the Messenger of Allah
(sallAllahu 'alaihi wa sallam) was praying towards it. So he said,
"Take it away from me." So I (cut it into pieces and)
made (some) screens (out of it). [Muslim, Nisai]

After mentioning this hadeeth an-Nawawi
said, "As for the garment which has a picture or a cross or
whatever draws the attention away, then praying in it or towards
it or on it is makrooh due to the hadeeth."

7. Praying in saffron dyed clothes
(Saffron colour is red or bright orange-red)

'Abdullaah ibn 'Umar (radhiAllahu
'anhumaa) said that the Messenger of Allah (sallAllahu 'alaihi wa
sallam) saw him dressed with two saffron coloured garments. So he
said, "This is the dress of the disbelievers, so do not clothe
yourself with it." [Muslim, Musnad Ahmad]

In one narration he (sallAllahu 'alaihi
wa sallam) said to him, "Did your mother order you to wear
it?" I said, "Shall I wash them both?" He said, "Rather
burn them both!"

Yet another narration says, "So
I did that."

In another narration it says how
he was seen by the Prophet (sallAllahu 'alaihi wa sallam) in a garment
stained with saffron dye so he was told, "What is this garment
that is upon you?!" So he understood by that its dislike and
went home and found them heating up the stove to cook meat and threw
the garment into it. Then he went to the Prophet (sallAllahu 'alaihi
wa sallam) the next day and he said, "What have you done with
your garment?" So when he had told him, he said, "Why
didn't you clothe some of your family with it? There is no harm
in the ladies using it." [Musnad Ahmad, Abu Dawud, Ibn Maajah]

It is reported from Anas (radhiAllahu
'anhu) that the Prophet (sallAllahu 'alaihi wa sallam) forbade the
man from wearing saffron (clothes). [Bukhaari]

'Ali (radhiAllahu 'anhu) said the
Prophet (sallAllahu 'alaihi wa sallam) forbade from saffron dyed
clothes. [Muslim, Nisai, Abu Dawud]

Ibn Qudaamah said, "Concerning
praying in red garments, our companions have said it is makrooh
for a man to clothe in it and pray in it." [Al-Mughni]

Ibn-ul-Qayyim discusses this in "Zaad-ul-Ma'ad"
and says it is indeed very strongly disliked although still permissible.
Allah granted refuge from it to the Prophet (sallAllahu 'alaihi
wa sallam) when he wore a blood-red garment and now there is doubt
as to the true meaning of red cloth.

At-Tabraani in "Al-Awsat"
discusses the red garment of the Prophet (sallAllahu 'alaihi wa
sallam) and says it is a mistake to think the garment was pure red
and not mixed with anything else. This red garment was a Yemeni
costume woven with red and yellow thread like all such Yemeni costumes.
It is called red due to the red thread in it. As for pure red then
this is strongly forbidden.

listening to Quran read-quranonline.com learn Quran to read Tajweed from live holy Quran tutor with beauty of recitation by the top Reciter of world the holy Quran must to read with the rule of Tajweed which is the way and the kids will know that how to read and learn Quran in proper way of (Recitation) we teach Quran online visit for further information. learningquranonline.com