Sighting of the Crescent

Hadrat Sayyiduna Ibn-e-‘Umar Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

لا تصوموا حتى تروا الهلال ، ولا تفطروا حتى تروه ، فإن غم عليكم فاقدروا له
“Do not commence fasting (Ramadan) till you see the new moon, and do not cease fasting (perform Eid) till you see it. But if the weather is cloudy, or there is a smog in the sky (which prevents sighting of the moon), then complete 30 days of the month.” [Sahih Bukhari, Vol. 1, Page 256]

In another narration, the Messenger of Allah SallAllaho Alaihi wa Sallam said,

الشهر تسع وعشرون ليلة ، فلا تصوموا حتى تروه ، فإن غم عليكم فأكملوا العدة ثلاثين
“The month sometimes is of twenty-nine days, but do not fast till you see the moon. But if the weather is cloudy or there is a smog, then complete thirty days of the month.” [Sahih Bukhari, Vol. 1, Page 256]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehwli Alaihir raHmah states:

According to the Islamic Law (Shari’ah), what the astrologers say or inform is not accepted and is unreliable. Neither the Messenger of Allah, his companions, their followers, nor the pious predecessors followed their utterances, and nor did they act upon them. [Ashi’ah al-Lam’at]

Hadrat Sayyiduna Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

صوموا لرؤيته وأفطروا لرؤيته فإن غم عليكم فأكملوا العدة شعبان ثلاثين
“Commence the fast when you see it (the moon) and cease fasting (perform Eid) when you see it. But if the weather is cloudy, complete thirty days of Sha’ban.” [Sahih Bukhari, Vol. 1, Page 256]

Hadrat Sayyiduna Ibn ‘Abbas Radi Allahu Ta'ala Anhu reported that:

جاء أعرابي إلى النبي صلى الله عليه وسلم فقال إني رأيت الهلال يعني هلال رمضان، فقال أتشهد أن لا إله إلا الله؟ قال نعم، قال أتشهد أن محمدا رسول الله؟ قال نعم، قال يا بلال، أذن في الناس أن يصوموا غدا
A desert Arab came to the Holy Prophet and said, “I have seen the new moon i.e. the new moon of Ramadan.” He asked, “do you testify that there is no god but Allah?” he said: yes. He then asked: do you testify that Muhammad is the Messenger of Allah?” He said, “Yes.” So, the Messenger of Allah said, “O Bilal, announce to the people that they must fast tomorrow.” [Sunan Abi Dawud, Vol. 1, Page 320 and Tirmidhi, Vol. 1, Page 148]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi Alaihir raHmah states:

It has been proven from the Hadith that a person who is Mastur-ul-Haal i.e. whose being a fasiq is not apparent, then his report or testimony is accepted for the beginning of the month of Ramadan. Stating the words of “Shahadah” (bearing witness) is not a condition. [Ashi’ah al-Lam’at]

..:: Important Notes on Sighting of the Moon ::..

1. There are a few ways of proving the sighting the moon:

A. News of sighting the moon – on the night of the 29th of Sha’ban when the sky is not clear (cloudy), then the news of sighting the moon given by a Muslim male or female, equitable or Mastur-ul-Haal (a person who’s inward state is concealed – whose fisq is not apparent) shall prove the beginning of Ramadan. In the case when the sky is clear, it is sufficient for a person who fulfills the above mentioned criterions to see the moon outside the place where inhabitants are, such as in an open field, or on a high place. Otherwise, there should be such a great number of people, who witness the sighting of the moon with their naked eye. For the rest of the 11 months, in the case of the sky not being clear, then there should be two (2) witnesses who are equitable (‘Aadil). In the case of the sky being clear, there should be such a great number of people giving witness (bearing testimony for their sighting of the moon) whose unanimity on speaking falsehood is merely impossible rationally. [Radd al-Muhtar – Vol. 2, Page 94-95, and in al-Bahr al-Ra’iq – Vol. 2, Page 269]

B. Shahadat ‘ala al-Shahadah (witness upon witness) - this is when the witnesses have not seen the moon themselves. However, those who did see the moon bore witness in front of them of their sighting, and made them witnesses upon this. So, in this way the sighting of the moon is proven, only on the condition that the people who saw the moon are unable and incapable to be present in order to give their witness directly [to the Qadhi or the ‘Alim if there is no Qadhi]. The way to give witness in this situation is that each person from the people who saw the moon with their naked eyes, makes 2 persons their witness and ask them to become their witness that, “I saw the moon on the night of such and such a day, and such and such a month of such and such a year.” Then each person from the secondary witnesses testify that, “Such and such a person, the son of such and such a person has made me a witness on their sighting of the moon on the night of such and such day, of such and such a month of such and such a year, and they have asked me to become their witness on this sighting.” [Radd al-Muhtar, Vol. 4, Page 409 and also in Fatawa al-Hindiyyah (‘Alamgiri), Vol. 3, Page 410] 

C. Shahadah ‘ala al-Qada’ (giving witness in front of an Islamic Judge) - this means that in another city there came witnesses in front of an Islamic Judge or a Mufti who bore witness of their sighting of the moon, and the Judge or the Mufti has passed a verdict that the moon has been seen, and in the time of giving the witness there were 2 reliable, trustworthy, righteous men present in the Dar-ul-Qada (the Islamic Court) who saw and heard the witnesses giving their witness. These 2 witnesses came to a different city or town and bore witness that, “In such and such a city in front of us and in the presence of the Judge (or the Mufti) there came witnesses who testified that they saw the moon on the night of such and such a day and the Mufti has declared sighting of the moon on such and such a day”, then this shall also be proof of sighting of the moon. [Fatawa al-Imam al-Ghuzza, Page 6 and Fath al-Qadir, Vol. 2, Page 243]

D. Istifadah (well-circulated reports) – when there is such a Grand-Mufti in an Islamic city to whom the mass majority of people flock towards in order to gain Islamic rulings pertaining their everyday issues; and by whose fatwa the verdicts are given as regards to the beginning and the end of Ramadan and ‘Eidayn; and in such a city the general public do not start or terminate fasting according to themselves, then if numerous groups of people come from that city to another and bear witness all at once that upon the sighting of the moon on such and such a day, the fasting of Ramadhan has commenced or that Eid was made, then this testimony shall also prove the sighting of the moon. However, if it is only rumours and no one knows who said it or on being asked how they knew the sighting of the moon, they say, “we heard” or “other people have said it”, then there is absolutely no Istifadah upon such reports. Also, in a city where there is no Islamic mufti or there is but he is incapable of issuing a Fatwa or is reliable and trustworthy but the general public in that city decide for themselves when to start and end Ramadan and Eid, (as is quite common nowadays,) then the unanimity or even the tawatur (mass-transmitted reports) from this city in this news can in no way prove the sighting of the moon. [Radd al-Muhtar, Vol. 2, Page 97 and Fatawa-e-Radawiyyah, Vol. 4, Page 553]

E. Termination of the number of days in a month - when 30 days of a month have passed then the sighting of the moon for the next month is proven. However, if upon the witness of one person the starting of Ramadan was accepted, and by this calculation 30 days of Ramadan had passed, but because of the sky not being clear the moon could not be seen, then the termination of the number of days in the month does not suffice, but in fact another fast should be kept. [Radd al-Muhtar, Vol. 2, Page 97]

2. If the moon has been sighted according to the Shari’ah rules and conditions, then the sighting of people in the west is a certain proof of sighting of the moon for people living in the east. [Fatawa al-Imam al-Ghuzza Pg. 5]

3. A calendar or a timetable does in no way prove the sighting of the moon. [Radd al-Mohtar, Vol. 2, Page 94]

4. Media reports do not in any way prove the sighting of the moon. Most of the time newspaper reports or reports from TV or the radio are just guesses and no more than rumours here and there. And even if the news is correct, but because of the sighting of the moon not being proven by Shari’ah rules and regulations it cannot be accepted in anyway. [Radd al-Muhtar, Vol. 2, Page 97]

5. Letters also do not prove sighting of the moon, as one person’s handwriting can be identical to another. Hence there is doubt and it does benefit any knowledge of full certainty. [al-Durr al-Mukhtar and also in al-Hidayah]

6. News given via a telephone (or mobile) telegram or any satellite link is more unreliable than a letter as in a letter the addressee recognises the signature, writing and the stamp of the writer. Also in a letter, there is even a slight indication that the handwriting is of the actual writer, which is not present in the news given by a telephone or another satellite link. Furthermore, when the witness is behind a veil then their witness is not reliable as one voice is identical to another, then how is it possible that the sighting of the moon be reliable or even accepted when this news has reached via telephone, telegram (or similar) technological equipment?! Plus the fact that in worldly matters and affairs, news received via the telephone is not accepted, nor is it reliable, then how can it be reliable in matters related to the religion; where one has to be extremely careful. [Fatawa-e-‘Alamgiri, Vol. 3, Page 357]

7. Radio or Television: there are much more complexities and difficulties in receiving the news and accepting its reliability from a radio or a television than to receive it from a telegram or a telephone, as one can ask questions and receive answers via a telephone or a telegram whereas this is not the case on the radio or the television (when the news is given, discussions and debates are a different matter).

Conclusively, these new technological equipments can be used to spread news worldwide, but they cannot be accepted in the matters as related to giving Shahadah witness. This is why in the court the judge does not give a verdict until the witnesses do not present themselves in the court to give their witness account. Telephone calls or news received from the telegram or radio, television are totally unaccepted.

The Messenger of Allah has stated: “But if the weather is cloudy, wait till thirty days of the previous month have passed.”

But it is quite a saddening and disappointing fact to see people in these days (most of them being neglectful of their prayers and the obligatory fasts) rise in uproar on receiving the news on the radio or the telephone or the television about the sighting of the moon. May Almighty Allah give them the guidance to act upon the sayings of the Beloved Prophet.

8. In a country where there is no Islamic Ruler, and nor is there any Qadhi appointed for the task (of accepting or refusing the witnesses), then the Grand-Mufti of a city who has beliefs in conformity with Ahl al-Sunnah wa al-Jama’ah (Sunni) is the subordinate. Wherever, there is no mufti, then the witness (Shahadah) for the sighting of the moon shall be presented in front of the general public (of Muslims). [Fatawa-e-Radwiyyah – Vol. 4, Page 547]

It has been stated in “al-Hadiqah al-Nadiyyah Sharh Tariqah al-Muhammadiyyah” - by Imam al-’Allama ‘Abd al-Ghani al-Nablusi al-Dimishqi - that:

When an era is without any Islamic Ruler who suffices the Muslims for their affairs which pertain to the religion, then all the Islamic affairs and rulings shall be referred to the scholars of Islam (the ‘ulema), and in every aspect of their life, Muslims are obliged to consult these ulema. These ulema shall be considered the ‘Islamic rulers’ and the ‘Islamic judges’. Then, if it is impossible for the unanimity of the Muslims to appoint one specific scholar, then the people of each and every district or town shall follow their ‘Ulama. Then, if there are innumerable ‘Ulama in one district, then amongst them the ‘alim who has the most knowledge as regards the Islamic rulings, he shall be followed, if they are all equal (in knowledge) then a raffle should be taken (as to draw out the name of the ‘Aalim who shall be appointed as the vice of the Qadhi in that district).

9. The testimony of a Fasiq-e-Mau’lin (an open transgressor) such as the one who neglects establishing prayer, or prays the salah but frequently neglects praying with the congregation (jama’ah), shaves or trims his beard less than a fist, is not be accepted. Likewise, the evidence of an infidel (non-muslim), bad madhhab (follower of a deviant), an insane or an immature shall not be accepted.

10. On sighting the moon, the supplications as mentioned in the Ahadith should be read.

11. It is makruh (disapproved) to point finger towards the moon even though it may be to indicate to others the location of the moon. [Bahar-e-Shari’at, Chapter 5, Page 685, al-Durr al-Mukhtar and also in Fatawa-e-‘Alamgiri, Vol. 1, Page 184]

12. It is wajib (necessary) for the Muslims to follow the Islamic dates and years (which are proven by the sighting of the moon). It is not permissible to follow the dates on the calendar, whose dates have been fixed following non-Islamic rules and regulations (such as the Gregorian English calendar). [al-Tafsir al-Kabir, Vol. 4, Page 445]

The 99 Names Of Allah With Meanings

The 99 Names Of Allah With Meanings

The 99 Names Of Allah With Meanings

1. Ar-Rahman
• The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.
• The Most Merciful


2. Ar-Rahim
• The One who has plenty of mercy for the believers.
• The most Compassionate


3. Al-Malik
• The One with the complete Dominion, the One Whose Dominion is clear from imperfection.
• The King, the Monarch


4. Al-Quddus
• The One who is pure from any imperfection and clear from children and adversaries.
• The Holy one


5. As-Salam
• The One who is free from every imperfection.
• The Peace, The Tranquility


6. Al-Mu'min
• The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.
• The One with Faith
• The Faithful, The Trusted


7. Al-Muhaymin
• The One who witnesses the saying and deeds of His creatures.
• The Protector
• The vigilant, the controller


8. Al-'Aziz
• The Defeater who is not defeated.
• The Mighty
• The Almighty, the powerful


9. Al-Jabbar
• The One that nothing happens in His Dominion except that which He willed.
• The all Compelling


10. Al-Mutakabbir
• The One who is clear from the attributes of the creatures and from resembling them.
• The Haughty, the Majestic
• The Imperious


11. Al-Khaliq
• The One who brings everything from non-existence to existence.
• The Creator, the Maker


12. Al-Bari'
• The Creator who has the Power to turn the entities.
• The Artificer, the Creator


13. Al-Musawwir
• The One who forms His creatures in different pictures.
• The Fashioner
• The Organizer, the Designer


14. Al-Ghaffar
• The One who forgives the sins of His slaves time and time again.
• The Forgiving, the Forgiver


15. Al-Qahhar
• The Subduer who has the perfect Power and is not unable over anything.
• The Almighty, the Dominant


16. Al-Wahhab
• The One who is Generous in giving plenty without any return.
• The Donor, the Bestower


17. Ar-Razzaq
• The Provider, the Sustainer


18. Al-Fattah
• The One who opens for His slaves the closed worldly and religious matters.
• The Opener, the Revealer


19. Al-'Alim
• The Knowledgeable; The One nothing is absent from His knowledge.
• The all Knowing, the Omniscient


20. Al-Qabid
• The One who constricts the sustenance.
• The Contractor, The Restrainer, the Recipient.


21. Al-Basit
• The One who expands and widens.
• The Expander, He who expands


22. Al-Khafid
• The One who lowers whoever He willed by His Destruction.
• The Abaser, the Humbler


23. Ar-Rafi'
• The One who raises whoever He willed by His Endowment.
• The Raiser, the Exalter


24. Al-Mu'iz
• He gives esteem to whoever He willed, hence there is no one to degrade Him;
• The Honorer, the Exalter


25. Al-Muzil
• Degrades whoever he willed, hence there is no one to give him esteem.
• The Abaser, the Degrader, the Subduer


26. As-Sami'
• The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.
• The Hearer, The All hearing, all knowing.


27. Al-Basir
• The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other instrument.
• The Seer, The discerning, the All seeing.


28. Al-Hakam
• He is the Ruler and His judgment is His Word.
• The arbitrator, the Judge


29. Al-'Adl
• The One who is entitled to do what He does.
• The justice, the equitable. The Just.


30. Al-Latif
• The Most Gentle, the Gracious.
• The One who is kind


31. Al-Khabir
• The One who knows the truth of things.
• The Aware. The Sagacious, one is who is aware.


32. Al-Halim
• The One who delays the punishment for those who deserve it and then He might forgive them.
• The Gentle. The most patient, the Clement.


33. Al-'Azim
• The One deserving the attributes of Exaltment, Glory, Extolment, and Purity from all imperfection.
• The Great, Mighty


34. Al-Ghafoor
• The One who forgives a lot.
• The Forgiving, the Pardoner.


35. Ash-Shakur
• The One who gives a lot of reward for a little obedience.
• The Grateful, the Thankful


36. Al-'Ali
• The One who is clear from the attributes of the creatures.
• The most high, the exalted.


37. Al-Kabir
• The One who is greater than everything in status.
• The great, the big.


38. Al-Hafiz
• The One who protects whatever and whoever He willed to protect.
• The Guardian, the preserver.


39. Al-Muqit
• The One who has the Power.
• The maintainer, The Nourisher


40. Al-Hasib
• The One who gives the satisfaction.
• The noble, The Reckoner


41. Aj-Jalil
• The One who is attributed with greatness of Power and Glory of status.
• The Majestic. The honorable, the exalted.


42. Al-Karim
• The One who is clear from abjectness.
• The most generous, the Bountiful.


43. Ar-Raqib
• The One that nothing is absent from Him. Hence it's meaning is related to the attribute of Knowledge.
• The Guardian, the watchful. Watcher.


44. Al-Mujib
• The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.
• The Responder. The respondent, one who answers.


45. Al-Wasi'
• The Englober. The enricher, the Omnipresent, the Knowledgeable.


46. Al-Hakim
• The One who is correct in His doings.
• The most Wise, the Judicious.


47. Al-Wadud
• The Affectionate, the Loving.


48. Al-Majid
• The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.
• The Glorious, the exalted.


49. Al-Ba'ith
• The One who resurrects for reward and/or punishment.
• The Resurrector, the Raiser from death.



50. Ash-Shahid
• The One who nothing is absent from Him.
• The Witness


51. Al-Haqq
• The One who truly exists.
• The Truth, the Just.


52. Al-Wakil
• The One who gives the satisfaction and is relied upon.
• The Guardian, the Trustee


53. Al-Qawee
• The One with the complete Power.
• The powerful, the Almighty, The Strong


54. Al-Matin
• The One with extreme Power which is un-interrupted and He does not get tired.
• The Strong, the Firm


55. Al-Walee
• The Supporter, the Friend, the Defender the master.


56. Al-Hamid
• The praised One who deserves to be praised.
• The Praiseworthy , the Commendable


57. Al-Muhsi
• The One who the count of things are known to him.
• The Counter


58. Al-Mubdi'
• The One who started the human being. That is, He created him.
• The Beginner, the Creator, The Originator


59. Al-Mu'eed
• The One who brings back the creatures after death.
• The Restorer, the Resurrector.


60. Al-Muhyee
• The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.
• The Bestower, the Life Giver.


61. Al-Mumeet
• The One who renders the living dead.
• The Bringer of Death. The Death Giver.


62. Al-Hayy
• The One attributed with a life that is unlike our life and is not that of a combination of soul, flesh or blood.
• The Living. The Alive, the ever living.


63. Al-Qayyum
• The One who remains and does not end.
• The Self-Subsistent, The Eternal, the Self Sustaining.


64. Al-Wajid
• The Rich who is never poor. Al-Wajd is Richness.
• The all perceiving, the Opulent, the Finder.


65. Al-Wahid
• The One without a partner.
• The One, the Unique.


66. Al-Majid
• The One who is Majid.
• The Noble, the illustrious.


67. Al-Ahad
• The only, the Unique.


68. As-Samad
• The Master who is relied upon in matters and reverted to in ones needs.
• The Perfect, the Eternal.


69. Al-Qadir
• The One attributed with Power.
• The Able, the Capable, the Omnipotent.


70. Al-Muqtadir
• The One with the perfect Power that nothing is withheld from Him.
• The Capable, The all Powerful


71. Al-Muqaddim
• He makes ahead what He wills.
• The Presenter, The Advancer, The Expediter


72. Al-Mu'akhkhir
• The One who delays what He wills.
• The Fulfiller, the keeper behind, The Deferrer


73. Al-'Awwal
• The One whose Existence is without a beginning.
• The First


74. Al-'Akhir
• The One whose Existence is without an end.
• The Last


75. Az-Zahir
• The Apparent, the Exterior, The Manifest
• The One that nothing is above Him and nothing is underneath Him, hence He exists without a place.


76. Al-Batin
• The Hidden, the Interior, the Latent


77. Al-Wali
• The One who owns things and manages them.
• The Governor, The Ruler, The Master


78. Al-Muta'ali
• The One who is clear from the attributes of the creation.
• The Exalted, The most high, one above reproach.


79. Al-Barr
• The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy.
• The Benefactor, The Beneficent, the Pious.


80. At-Tawwab
• The One who grants repentance to whoever He willed among His creatures and accepts his repentance.
• The Acceptor of Repentance, The Forgiver, the Relenting.


81. Al-Muntaqim
• The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them.
• The Avenger


82. Al-'Afuww
• The One with wide forgiveness.
• The Forgiver, the effacer, the Pardoner


83. Ar-Ra'uf
• The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures.
• The merciful, the Ever Indulgent.


84. Malik Al-Mulk
• The One who controls the Dominion and gives dominion to whoever He willed.
• The Ruler of the Kingdom, king of the Universe


85. Zul-l-Jalal wal-Ikram
• The One who deserves to be Exalted and not denied.
• Lord of Majesty and Generosity


86. Al-Muqsit
• The One who is Just in His judgment.
• The Just, the Equitable


87. Aj-Jami'
• The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.
• The Collector, the comprehensive, Gatherer


88. Al-Ghanee
• The One who does not need the creation.
• The rich, the all sufficing, Self-Sufficient


89. Al-Mughnee
• The One who satisfies the necessities of the creatures.
• The Enricher, sufficer, the bestower.


90. Al-Mani'
• The Supporter who protects and gives victory to His pious believers. Al-Mu'tiy
• The Withholder
• The Preventer, the prohibiter, the defender.


91. Ad-Darr
• The One who makes harm reach to whoever He willed.
• The Distresser , The afflictor, the bringer of Adversity.


92. An-Nafi'
• The One who gives benefits to whoever He wills.
• The Beneficial Benefactor


93. An-Nur
• The One who guides.
• The Light


94. Al-Hadi
• The One whom with His Guidance His believers were guided, and with His Guidance the living beings have been guided to what is beneficial or them and protected from what is harmful to them.
• The Guide


95. Al-Badi'
• The One who created the creation and formed it without any preceding example.
• The Wonderful, the maker, Incomparable


96. Al-Baqi
• The One that the state of non-existence is impossible for Him.
• The Enduring, the Everlasting, the eternal


97. Al-Warith
• The One whose Existence remains.
• The Inheritor, The Heir


98. Ar-Rashid
• The One who guides.
• The Rightly Guided, The Conscious, the Guide


99. As-Sabur
• The One who does not quickly punish the sinners.
• The most Patient, the Enduring.

Are Women Inferior To Men In Islam? | What Islam Says About The Rights of Women

A complete solution for mankind in the light of Quran and Hadees.

Are Women Inferior To Men In Islam? | What Islam Says About The Rights of Women

‎'Women are inferior to men' is one of the most common misconception about Islam. The article below seeks to remove the misconception INSHALLAH

Unfortunately there are many muslims who believe that because Islam gives men the right of having authority over their wives, then this means that they are superior to women and have more honor than them. Men are not superior to women and women are not superior to men in Islam due to gender. Allah Almighty makes it perfectly clear that those superior in His sight are those who have more taqwa (God fearing consciousness)...

"O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other) **Verily the most honored of you in the sight of God is (he who is) the most righteous of you**..." [Surah 49:13]

In Islam, men and women DO NOT HAVE EQUAL RIGHTS. Their rights are different because of their nature. Their rights are not equal, rather they are EQUALLY BALANCED.

Islam believes in equality between men and women - Equality does not mean identicallity.

Suppose in a classroom 2 students, student 'A' and 'B', during an examination both come out first - Both secure 80% marks - 80 out of 100

Out of the hundreds of students, 2 come out first 'A' and 'B'

When you analyze the question paper, the question paper has 10 different questions, each carrying 10 marks.

In question 1 student 'A' got 9 out of 10, and student 'B' got 7 out of 10 - So in question 1 student 'A' was higher than student 'B'.

In question 2, student 'A' got 7 out of 10 and student 'B' got 9 out of 10,
- Student 'B' was higher than student 'A' in question number 2.

In question 3 both of them got 8 out of 10, both were equal

So when we add up the marks of all the ten questions, both student 'A' and 'B' got 80 out of 100

So in short, student 'A' and student 'B' are over all equal

In some question 'A' is higher than 'B', in some question 'B' is higher than 'A', in others both are equal

In the same fashion, taking the example that since Allah has given man more strength - Suppose a thief enters the house will you tell, 'I believe in women's rights - I believe in women's rights' - will you tell your mother, your sister and your daughter, to go and fight the thief?'

No, but natural you'll fight him - If required they may interfere - under normal circumstances since Allah has given you more physical strength, you have to go and tackle the thief.

So here, in physical strength, man is one degree higher than the woman

Let us take another example where. where it comes to giving respect to the -where it comes to respecting the parents - The children are supposed to respect the mother 3 times more than the father.

Here the women have one degree higher than the men - Over all both equal

"..And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them.." [2:228]

a) The things which men can do and women cannot

* Point no: 1 (Men are protectors of women as a whole)

Allaah says
“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”[al-Nisa’ 4:34]

* Point no: 2 (Awrah)

A woman’s ‘awrah includes her entire body. The least that can be said is that she should not uncover anything except her face and hands

Allaah says:
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be knownso as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”[al-Ahzaab 33:59]
.

* Shaykh Muhammad Salih Al Munajjid said in Islam QA fatwa no: 1105

The Qur’aan commands women to wear clothes that are different from those worn by men, because of the differences in the ways each sex is tempted by the other. The temptation posed by men is less than the temptation posed by women, so the clothes that women should wear are different than the clothes that men wear. It makes no sense to tell women to expose the parts of the body that men are allowed to expose, because of the differences in the temptation posed by a woman’s body and a man’s body (end quote)

* Point no: 3 (Obligatory prayers)

Prayer in the mosque is obligatory for men, but not for women; a woman’s prayer is in her house but she can pray in Masjid as well.

* Point no: 4 (Jihad)

Jihad (Jihad bil Saif/fighting)is not obligatory for women, but they can help if men are in need.

b) Things which women can do and men can not

* Point no: 1 (Silk and Gold)

a) Abu Dawood (3535) narrated that ‘Ali ibn Abi Taalib (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) took a piece of silk in his right hand and a piece of gold in his left and said, ‘These two are forbidden for the males of my ummah.’” Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3422.
b) “These are haraam for the males of my ummah and permitted for the females.” (Reported by Ibn Maajah, 2/1189).

* Point no: 2 (Rights of Mother)

A Mother has 3 times more right over her children then the father
Proof: Saheeh Muslim Book 032, Number 6180:.Abu Huraira reported that a person came to Allah, 's Messenger (may peace be upon him) and said: Who among the people is most deserving of a fine treatment from my hand? He said: Your mother. He again said: Then who (is the next one)? He said: Again it is your mother (who deserves the best treatment from you). He said: Then who (is the next one)? He (the Holy Prophet) said: Again, it is your mother. He (again) said: Then who? Thereupon he said: Then it is your father

* Point no: 3 (Mahr)

Man gives the dower to his wife even if it is mountain of Gold.
Proof: Surah 4:4 (And give the women (on marriage) their dower as a free gift)

* Point no: 4 (Monthly periods of women)

Women are commanded in their monthly periods to leave prayers.
Mu'adhah said: "I asked Aishah: Why must we make up the fasts missed due to our menstruation, but not the prayers [ missed through menstruation] ?" She said, "That was what the Messenger of Allah told us to do. We were ordered to make up the fasts, and we were ordered not to make up the prayers." [ Fiqh as-Sunnah 1.71a ]

* .Point no: 6(Martyr when a woman die during child birth)

Shaykh Muhammad Salih al Munajjid said in IslamQA Fatwa no: 8800

If a woman dies with a child in her womb, or she dies during childbirth or after childbirth but within the period of nifaas (post-partum bleeding), she is considered to be a shaheedah in sha Allaah. according to hadith of Maalik (1/233) and Abu Dawood, 3/482)]

Males and Females are equal as per rewards are concern. (unfortunately few muslims think that in matters of deed men have the authority)

[004:124] And whoever does righteous good deeds, male or female, and is a true believer in the Oneness of Allah (Muslim), such will enter Paradise and not the least injustice, even to the size of a Naqeera (speck on the back of a datestone), will be done to them.

[016:097] Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure and We will bestow on such their reward according to the best of their actions.

[040:040] "He that works evil will not be requited but by the like thereof: and he that works a righteous deed - whether man or woman - and is a Believer- such will enter the Garden (of Bliss): Therein will they have abundance without measure. 

Islamic view on celebrating the Valentine’s Day

A complete solution for mankind in the light of Quran and Hadees.

Islamic view on celebrating the Valentine’s Day

Islamic view on celebrating the Valentine’s Day


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

First of all, we’d like to shed light on the origin of this festival, known as "Valentine Day" or "Festival of Love":

The Festival of Love was one of the festivals of the pagan Romans, when paganism was the prevalent religion of the Romans more than seventeen centuries ago. In the pagan Roman concept, it was an expression of "spiritual love".

There were myths associated with this pagan festival of the Romans, which persisted with their Christian heirs. Among the most famous of these myths was the Roman belief that Romulus, the founder of Rome, was suckled one day by a she-wolf, which gave him strength and wisdom.

The Romans used to celebrate this event in mid-February each year with a big festival.

One of the rituals of this festival was the sacrifice of a dog and a goat. Two strong and muscular youths would daub the blood of the dog and goat onto their bodies, then they would wash the blood away with milk. After that there would be a great parade, with these two youths at its head, which would go about the streets. The two youths would have pieces of leather with which they would hit everyone who crossed their path. The Roman women would welcome these blows, because they believed that they could prevent or cure infertility.

The connection between Saint Valentine and this festival:

Saint Valentine is a name which is given to two of the ancient "martyrs" of the Christian Church. It was said that there were two of them, or that there was only one, who died in Rome as the result of the persecution of the Gothic leader Claudius, c. 296 CE. In 350 CE, a church was built in Rome on the site of the place where he died, to perpetuate his memory.

When the Romans embraced Christianity, they continued to celebrate the Feast of Love mentioned above, but they changed it from the pagan concept of "spiritual love" to another concept known as the "martyrs of love", represented by Saint Valentine who had advocated love and peace, for which cause he was martyred, according to their claims. It was also called the Feast of Lovers, and Saint Valentine was considered to be the patron saint of lovers.

One of their false beliefs connected with this festival was that the names of girls who had reached marriageable age would be written on small rolls of paper and placed in a dish on a table. Then the young men who wanted to get married would be called, and each of them would pick a piece of paper. He would put himself at the service of the girl whose name he had drawn for one year, so that they could find out about one another. Then they would get married, or they would repeat the same process again on the day of the festival in the following year.

The Christian clergy reacted against this tradition, which they considered to have a corrupting influence on the morals of young men and women. It was abolished in Italy, where it had been well-known, then it was revived in the eighteenth and nineteenth centuries, when in some western countries there appeared shops which sold small books called “Valentine’s books”, which contained love poems, from which the one who wanted to send a greeting to his sweetheart could choose. They also contained suggestions for writing love letters.

The above quotation is excerpted, with slight modifications, from www.Islam-qa.com

As regards the Islamic stance on this festival, Dr. Su`ad Ibrahim Salih, professor of Islamic Jurisprudence (Fiqh) at Al-Azhar University, states the following:

Indeed, Islam is the religion of altruism, true love, and cooperation on that which is good and righteous. We implore Allah Almighty to gather us together under the umbrella of His All-encompassing Mercy, and to unite us together as one man. Allah Almighty says: (The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy.) (Al-Hujurat 49: 10)

Focusing more on the question in point, I can say that there are forms of expressing love that are religiously acceptable, while there are others that are not religiously acceptable. Among the forms of love that are religiously acceptable are those that include the love for Prophets and Messengers. It stands to reason that the love for Allah, and His Messenger Muhammad (peace and blessings be upon him) should have the top priority over all other forms of love.

Islam does recognize happy occasions that bring people closer to one another, and add spice to their lives. However, Islam goes against blindly imitating the West regarding a special occasion such as Valentine’s Day. Hence, commemorating that special day known as the Valentine’s Day is an innovation or bid`ah that has no religious backing. Every innovation of that kind is rejected, as far as Islam is concerned. Islam requires all Muslims to love one another all over the whole year, and reducing the whole year to a single day is totally rejected.

Hence, we Muslims ought not to follow in the footsteps of such innovations and superstitions that are common in what is known as the Valentine’s Day. No doubt that there are many irreligious practices that occur on that day, and those practices are capable of dissuading people from the true meanings of love and altruism to the extent that the celebration is reduced to a moral decline.