مبارک دعائیں

مبارک دعائیں

صلوۃ تسبیح

صلوۃ تسبیح

صلوة التسبیح کیسے ادا کی جاتی ہے؟

صلوة التسبیح بہت اہمیت کی حامل ہے اس کی چار رکعت ایک سلام کے ساتھ ہیں۔ ہر رکعت میں75 بار یہ تسبیح” سبحان اللہ والحمد للہ ولا الہ الا اللہ واللہ اکبر“پڑھنی چاہیے 

حضرت ابن عباس رضی اللہ عنہما سے روایت ہے کہ آپ صلی اللہ علیہ وآلہ وسلم نے حضرت عباس بن مطلب رضی اللہ عنہ کو ارشاد فرمایا۔ اے چچا! کیا میں آپ کو ایک ہدیہ اور ایک خبر نہ دوں ؟ .... اللہ تعالی آپ کے نئے پرانے بھول کرکئے اور جان بوجھ کر کئے ہوئے ، چھوٹے بڑے، چھپ کر کئے یا ظاہر ہوکر سب گناہ معاف فرما دیں۔ وہ اس خصلتیں(باتیں) یہ ہیں کہ آپ چار رکعت پڑھیں۔ ہر رکعت میں سورة فاتحہ اور کوئی سورة پڑھیں جب پہلی رکعت میں قرات سے فارغ ہوں تو یہ کلمات سبحان اللہ والحمد للہ ولا الہ الا اللہ واللہ اکبر 15 بار پڑھیں، جب رکوع کریں تو حالت رکوع میں دس بار پڑھیں ، پھر رکوع سے سر اٹھائیں تو دس مرتبہ کہیں ۔ پھر سجدہ میں دس مرتبہ کہیں ۔ پھر سجدہ سے سر اٹھائیں تو دس مرتبہ کہیں پھر سجدہ کریں تو دس مرتبہ کہیں ، پھر سجدہ سے سر اٹھائیں تو دس مرتبہ کہیں (پھر دوسری رکعت کے لئے کھڑے ہو جائیں) یہ کل75بار ہوگئے آپ چار رکعت میں ایسا ہی کریں۔ اگر ہر دن پڑھنے کی طاقت ہو تو ہر دن پڑھیں، ورنہ تو ہر جمعہ کو ایک بار پڑھیں، ورنہ ہر مہینہ میں ایک بار پڑھیں ،ورنہ سال میں ایک بار پڑھیں اور اگر سال میں بھی نہ پڑھ سکیں تو عمر بھر میں ایک بار ضرور پڑھیں۔ایک دوسرا طریقہ بھی صلوة التسبیح کے متعلق مروی ہے ۔ وہ یہ کہ ثناءپڑھنے کے بعد مذکورہ تسبیح 15 بار پڑھے ۔ پھرقرات سے فارغ ہونے کے بعد ،پھر رکوع کی حالت میں ، پھر رکوع کے بعد، پھر سجدہ اولیٰ میں ،پھر سجدہ کے بعد بیٹھنے کی حالت میں ، پھر دوسرے سجدہ میں دس دس بار پڑھیں پھر سجدہ ثانی کے بعد نہ بیٹھیں بلکہ کھڑے ہو جائیں ۔ باقی ترتیب وہی ہے ۔ 

(جامع ترمذی ج1 ص109،الترغیب والترہیب ج 1ص269 )

تعویز

تعویز

Congratulation Ibraheem

Assalam o Alikum
Happy Ramzan to All Muslims

CONGRATULATION!
Mr. Salman Hameed 


Congratulation with happiness that your child has finished Quran pak(Alhamdulillah). We hoped that you also helped your child to the recitation of Quran at home. Inshallah we have got good result due to your and academy work. 


Thanks You.
&
Allah Hafiz.

Subhanallah wa Bihamdulilah wa La Ilaha il Allah NASHEED [now with trans...

Beautiful Arabic Nasheeda~(+MP3)~ نشيدة رااااائعه

One of the Best Nasheedas about the Qur'an (+MP3)

Beautiful Nasheed

Nasheed: Muslima

shab e barat

شب برات کی حقیقت اور فضیلت

مفتی تقی عثمانی

شب برات کی فضیلت کی حقیقت :۔
شب ِ برات کے بارے میں یہ کہنا بالکل غلط ہے کہ اس کی کوئی فضیلت حدیث سے ثابت نہیں ، حقیقت یہ ہے کہ دس صحابہ کرام رضوان اللہ علیہم اجمعین سے احادیث مروی ہیں جن میں نبی کریم ﷺ نے اس رات کی فضیلت بیان فرمائی، ان میں سے بعض احادیث سند کے اعتبار سے بیشک کچھ کمزور ہیں اور ان احادیث کے کمزور ہونے کی وجہ سے بعض علماءنے یہ کہہ دیا کہ اس رات کی فضیلت بے اصل ہے، لیکن حضرات محدثین اور فقہاءکا یہ فیصلہ ہے کہ اگر ایک روایت سند کے اعتبار سے کمزور ہو لیکن اس کی تایید بہت سی احادیث سے ہوجائے تو اسکی کمزوری دور ہوجاتی ہے، اور جیساکہ میں نے عرض کیا
شب برات میں عبادت :۔ 
امت مسلمہ کے جو خیرالقرون ہیں یعنی صحابہ کرام کا دور ، تابعین کا دور، تبع تابعین کادور، اس میں بھی اس رات کی فضیلت سے فائدہ اٹھانے کا اہتمام کیا جاتا رہا ہے،لوگ اس رات میں عبادت کا خصوصی اہتمام کرتے رہے ہیں، لہٰذا اس کو بدعت کہنا، یا بے بنیاد اور بے اصل کہنا درست نہیں ، صحیح بات یہی ہے کہ یہ فضیلت والی رات ہے، اس رات میں عبادت کرنا باعث ِ اجر و ثواب ہے اور اسکی خصوصی اہمیت ہے۔

 کہ دس صحابہ کرام سے اسکی فضیلت میں روایات موجود ہیں لہٰذا جس رات کی فضیلت میں دس صحابہ کرام سے روایات مروی ہوں اس کو بے بنیاد اور بے اصل کہنا بہت غلط ہے۔

عبادت کا کوئی خاص طریقہ مقرر نہیں :۔ 
البتہ یہ بات درست ہے کہ اس رات میں عبادت کا کوئی خاص طریقہ مقرر نہیں کہ فلاں طریقے سے عبادت کی جائے ، جیسے بعض لوگوں نے اپنی طرف سے ایک طریقہ گھڑ کر یہ کہہ دیا کہ شب ِ برات میں اس خاص طریقے سے نماز پڑھی جاتی ہے ، مثلاََ پہلی رکعت میں فلاں سورت اتنی مرتبہ پڑھی جائے، دوسری رکعت میں فلاں سورت اتنی مرتبہ پڑھی جائے وغیرہ وغیرہ، اسکا کوئی ثبوت نہیں، یہ بالکل بے بنیاد بات ہے، بلکہ نفلی عبادت جس قدر ہوسکے وہ اس رات میں انجام دی جائے، نفل نماز پڑھیں ، قرآن کریم کی تلاوت کریں ، ذکرکریں ، تسبیح پڑھیں ، دعائیں کریں ، یہ ساری عبادتیں اس رات میں کی جاسکتی ہیں لیکن کوئی خاص طریقہ ثابت نہیں۔

شبِ برات میں قبرستان جانا:۔ 

اس رات میں ایک اور عمل ہے جو ایک روایت سے ثابت ہے وہ یہ ہے کہ حضور نبی کریمﷺ جنت البقیع میں تشریف لے گئے، اب چونکہ حضور ﷺ اس رات میں جنت البقیع میں تشریف لے گئے اس لئے مسلمان اس بات کا اہتمام کرنے لگے کہ شبِ برات میں قبرستان جائیں ، لیکن میرے والد ماجد حضرت مفتی محمد شفیع صاحب قدس اللہ سرہ ایک بڑی کام کی بات بیان فرمایا کرتے تھے، جو ہمیشہ یاد رکھنی چاہئے، فرماتے تھے کہ جو چیز رسول کریم ﷺ سے جس درجہ میں ثابت ہو اسی درجے میں اسے رکھنا چاہئے، اس سے آگے نہیں بڑھنا چاہئے، لہٰذا ساری حیاتِ طیبہ میں رسول کریمﷺ سے ایک مرتبہ جانا مروی ہے، کہ آپ شبِ برات میں جنت البقیع تشریف لے گئے ، چونکہ ایک مرتبہ جانا مروی ہے اس لئے تم بھی اگر زندگی میں ایک مرتبہ چلے جاو تو ٹھیک ہے ، لیکن ہر شب برات میں جانے کا اہتمام کرنا،التزام کرنا، اور اسکو ضروری سمجھنا اور اسکو شب برات کے ارکان میں داخل کرنا اور اسکو شب برات کا لازمی حصہ سمجھنا اور اسکے بغیر یہ سمجھنا کہ شب برات نہیں ہوئی ، یہ اسکو اسکے درجے سے آگے بڑھانے والی بات ہے۔

15 شعبان کا روزہ:۔
ایک مسئلہ شب برات کے بعد والے دن یعنی پندرہ شعبان کے روزے کاہے، اسکو بھی سمجھ لینا چاہئے، وہ یہ کہ سارے ذخیرہ حدیث میں اس روزہ کے بارے میں صرف ایک روایت میں ہے کہ شب برات کے بعد والے دن روزہ رکھولیکن یہ روایت ضعیف ہے لہٰذا اس روایت کی وجہ سے خاص پندرہ شعبان کے روزے کو سنت یا مستحب قرار دینا بعض علماءکے نزدیک درست نہیں البتہ پورے شعبان کے مہینے میں روزہ رکھنے کی فضیلت ثابت ہے لیکن 28اور29 شعبان کو حضور ﷺ نے روزہ رکھنے سے منع فرمایا ہے، کہ رمضان سے ایک دو روز پہلے روزہ مت رکھو، تاکہ رمضان کے روزوں کےلئے انسان نشاط کے ساتھ تیا ر رہے۔

بشکریہ ماہنامہ البلاغ 

key board

Have you ever wondered that why the keys are arranged the way they are on a QWERTY keyboard?
In 1874 Remington & Sons manufactured the first commercial typewriter, called the Remington Number 1. This typewriter was designed by Christopher Sholes and used the "QWERTY" keyboard we are all familiar with.

This early typewriter used a mechanism with characters on the end of a bar. When a key was struck, a linkage would swing the bar into a tape coated with ink. When the character struck the tape, the impression of the character was transferred onto the paper, which was positioned behind the tape.

Sholes' original prototypes had a problem with the bars colliding with each other and jamming. So the story goes that he arranged the keys with the most common letters in hard to reach spots, to slow typists down and try to avoid this problem.

Whatever the reason for the QWERTY layout, it seems pretty unlikely that one of the first keyboard layouts invented would be perfect. The QWERTY keyboard is very different from the Dvorak keyboard layout. The Dvorak keyboard layout tries to minimize the distance traveled by the fingers. It also tries to make the typist alternate hands on consecutive letters as often as possible.

The Dvorak layout places all of the most commonly used letters in the home row so your fingers don't have to move at all to hit these keys. The left hand has all of the vowels and some consonants and the right hand has only consonants. So there are very few words in the English language that can be typed with only one hand on the Dvorak keyboard (two are "papaya" and "opaque"). Both "pumpkin" and "minimum" can be typed with one hand on a QWERTY keyboard -- give it a try.

If I had typed this article on a Dvorak keyboard, my fingers would have traveled 30 meters versus the 54 meters they traveled on the QWERTY keyboard I use.

Some argue, however, the Dvorak keyboard is no more efficient than QWERTY. An independent study in 1956 showed that QWERTY typists and Dvorak typists had about the same rate of speed, and continued studies don't show a clear winner between the two. This may explain why QWERTY is still the standard.

If you want to see for yourself, you can switch your keyboard to a Dvorak configuration just by changing a setting on your computer's operating system. Depending on your keyboard, you may even be able to pry off the keys and rearrange them in the Dvorak layout.

Mothers Love

A Mother’s love is sacrifice A mother’s love is care A mother’s love is watchfulness And willingness to share Its good advice and helpfulness In just the right amount A mother’s love is deep and good, beyond the realm of evil A precious gem that can’t be bought A love that brightens up our path And adds a joy to living And as anyone can tell you It’s love that grows by giving.

islam and modern world

I was waiting in the college cafeteria when surprisingly I met a sweet girl who was unfortunately troubled with the idea of studying in a co-education institution. The question which worried her was that should a Muslim study in a co-education institution knowing the fact that Allah does not like any sort of mixed gatherings?

Her question was quite intellectual and it made me ponder deeply. I remember very well that the first ayat which was revealed to the Holy Prophet, Rasulullah (sallallahu alaihi wasallam) in cave Hira was:

"Read! In the Name of your Lord Who has created (all that exists)."   (96:1)

"Read! And your Lord is the Most Generous."   (96:3)

It is quite understandable that acquiring knowledge must be every Muslims aim. However, Allah says clearly to men and women that,

"Tell the believing men to lower their gaze (from looking at forbidden things) and guard their modesty..."   (24:30)

"And tell the believing women to lower their gaze (from looking at forbidden things) and guard their modesty..."   (24:31)

These ayaat have made it clear that whatsoever institution or gathering may it be, it must be separate for males and females. Yet, there are a few unfortunate Muslims who are not aware of this fact and naturally they establish co-educational institutions. In such cases when it comes to Muslim students they get confused about whether they should study in such institutions or not. Our first priority must be to look for separate institutions for girls and even there they must guard their modesty because obviously, Allah knows our intentions at every step of the way as our Holy Prophet, Rasulullah (sallallahu alaihi wasallam) has said:

"Actions are judged by intentions."

Last but not the least, if every Muslim follows the rules of Shariah then Inshallah no one will ever go astray. I hope I have conveyed my message and eradicated the misconceptions of my friends and Allah knows Best!

Spread The Word!

Aasar-e-qayamat 1st july 2011 part 2

Aasar-e-qayamat 1st july 2011 part 1

Aasar-e-qayamat 1st july 2011 part 3

HIJAB

"Why Should I Wear Hijab?"

Introduction

This article is intended for my Muslim sisters who don't wear hijab and are not sure they want to. Sisters who have already decided to wear hijab but are nervous about actually doing it should read this article Tips for Beginning to Wear Hijab instead.

Islam: Submitting our will to the will of Allah SWT

The Arabic word islam simply means "surrender (to Allah)". The essence of our religion is this surrender or submission. It requires trust on our part. Trust that Allah SWT will be there for us, trust that He knows what is best for us.

Submission to Allah SWT requires that we put Him before ourselves. That we put our desires second to His desire for us. That we acknowledge that He knows better than we do what is right for us.

Very often, such submission is difficult. Sometimes it seems that everything that happens is bad, and we wonder how Allah SWT could desire this for us. And sometimes the things He asks of us are difficult to do, either because it seems too much to ask, or because it seems pointless or out of date. In times like this, submission becomes a struggle. We really have to work to find our trust in Allah SWT. We really have to do battle with our souls to admit that what we want or what we think doesn't seem to be what's right or best. Should we bother?

For me, the answer is yes, we should bother. Allah SWT tests us. He sends difficulties our way to see how we cope. He wants to see if we will keep trying even when it's a challenge. He wants to see if we will maintain our faith in Him, and trust in Him. If we docontinue to have faith and to trust in Him, then He may reward us with Jannah for our sabr, inshallah. And Jannah is the everlasting reward. Any difficulty we face in the world will seem as fleeting as a nightmare when we look back from the Hereafter, and any ease we face in the world will also seem as fleeting as a dream. We shouldn't set these fleeting states as our goal; we should set the ultimate happiness as our goal. And the ultimate happiness is Jannah.

So if we have hope of Jannah, we should persevere even when it's a struggle for us, and we should keep on trying to perfect our submission to Allah SWT. This is what the religion is about: sabr, jihad, and islam.

Quran and Sunna: The way that Allah SWT has commanded

I mentioned above that part of Islam is trusting that Allah SWT knows what is best for us, and it is submitting to His judgment even if we don't think we agree. If Allah SWT has commanded something that we don't understand or don't like, we shouldn't reject that thing. Instead, we should try to seek its wisdom for ourselves and to change our own minds.

Now, the testimony of faith that we make to become Muslims, or when we assume adult status in the deen, has two parts: laa ilaha ill'Allah and Muhammadan rasul Allah. The first of these, none has the right to be worshiped except Allah, is a statement of our belief that Allah SWT is ruler of all, judge of all, all-knowing, all-powerful. It is He who must be obeyed, and obedience to anybody else is merely conditional and must not be done if they ask us to disobey Allah SWT. And Allah SWT has given us everything we have, our existence, our life, our capabilities, our goodness. If He took any of it away, there is no power that could help us get it back. And we could never repay Him to match what He has given us, or even begin to. However, in his infinite mercy, Allah SWT asks of us only that we obey Him. Isn't it the least that we can do for Him after all that He has done for us?

There is also the second testimony, Muhammad is the messenger of Allah. The Prophet (sAas) would not be a messenger if he did not come with a message. And his message is the Quran. We are really also testifying that the Quran is a message from Allah SWT, and therefore, obedience to Allah SWT entails obedience to the Quran, because it is His word.

The Quran also tells us to obey the Prophet (sAas) as well as Allah SWT (see for example Surah an-Nisa ayah 59). It tells us that if we have faith we will take the Prophet (sAas) as the judge of any dispute (Surah an-Nisa ayah 65). It tells us that when both Allah SWT and the Prophet (sAas) have decided a matter it is not for a Muslim or Muslimah to have any further say in that matter (Surah al-Ahzab ayah 36). It tells us that what the Prophet (sAas) has given us, we should take and what he has prohibited to us, we should refrain from (Surah al-Hashr ayah 7). And it tells us that the Prophet (sAas) has been sent not just to deliver the Quran but also to explain it (Surah an-Nahl ayah 44).

How do we determine what the Prophet (sAas) has ordered, in order to obey it?

How do we find out what he judged in disputes so that we can abide by it?

How do we know what he has decided on matters, so that we can submit to it?

How do we discover what he has given, so that we can take it, or what he has prohibited, so we can abstain from it?

How do we learn how he has explained the Quran, so that we can follow that explanation and not other explanations?

The answer to all these questions is that we look at the Sunna. The Sunna is the Quran put into action by the Prophet (sAas). It shows what he ordered, judged, and decided. It shows what he has given us and what he has prohibited to us. It shows how he explained the Quran.

If we do not obey what the Prophet (sAas) has ordered, or abide by what he has judged, or submit to what he has decided, or take what he has given, or refrain from what he has prohibited, or follow his explanation of the Quran - then we have disobeyed Allah SWT.

That is why, if we are sincere about obeying Allah SWT and following His commandments, we should follow both the Quran and the Sunna.

Hijab: A commandment of the Quran and Sunna

In the first part of this article, I have argued that part of our commitment to Allah SWT is to trust that He knows what is best for us and that what He has commanded is what is right. I said that if we find ourselves disliking the way that He has set for us, our challenge is not to ignore or to try to change His command, but rather it is to seek for ourselves the wisdom in the command and to surrender to His will. If we don't like what He has commanded, we should try to change ourselves not Him. We should try to find reasons why His command is right and will be beneficial for us, and we should try to motivate ourselves through this to obey the command.

In the second part of the article, I have established why the Quran and Sunna are where we look to find what Allah SWT has commanded. Neither one can be taken alone but they both go together.

So, what do the Quran and Sunna say about hijab? There are two ayat of the Quran that deal with hijab. These are Surah an-Nur ayah 31 and Surah al-Ahzab ayah 59. Let's look at what these ayat say, and how the Prophet (sAas) has explained them.

Surah an-Nur ayah 31 says:

Wa qul li al-mu'minat yaghdudna min absarihinna wa yahfazna furujahunna wa laa yubdina zenatahunna illa maa zahara min haa wal-yadribna bi khumurihinna ala juyubihinna; wa laa yubdina zenatahunna illa li bu'ulatihinna aw aba'ihinna aw aba'i bu'ulatihinna aw abna'ihinna aw abna'i bu'ulatihinna aw ikhwanihinna aw bani ikhwanihinna aw bani akhawatihinna aw nisa'ihinna aw maa malakat aymanu hunna aw at-tabi'ina ghayri ulu'l-irbat min ar-rijal aw at-tifl alladhina lam yazharu ala awrat an-nisa wa laa yadribna bi arjulihinna li yu'lama maa yukhfina min zenatahinna. Wa tubu ilaAllahi jami'an, ayyuha al-mu'minun la'allakum tuflihun

And say to the faithful women to lower their gazes, and to guard their private parts, and not to display their beauty except what is apparent of it, and to extend their headcoverings (khimars) to cover their bosoms (jaybs), and not to display their beauty except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or what their right hands rule (slaves), or the followers from the men who do not feel sexual desire, or the small children to whom the nakedness of women is not apparent, and not to strike their feet (on the ground) so as to make known what they hide of their adornments. And turn in repentance to Allah together, O you the faithful, in order that you are successful

Surah al-Ahzab ayah 59 says:

Ya ayyuha an-Nabiyy qul li azwajika wa banatika wa nisa al-mu'minin yudnina alayhinna min jalabib hinna; dhalika adna an yu'rafna fa laa yu'dhayn. Wa kana Allahu Ghafur Rahim

O Prophet! Say to your wives and your daughters and the women of the faithful to draw their outergarments (jilbabs) close around themselves; that is better that they will be recognized and not annoyed. And God is ever Forgiving, Gentle.

Together, these two ayat lay out seven commandments for Muslim sisters:

1. "to lower their gazes"
2. "to guard their private parts"
3. "not to display their beauty except what is apparent of it"
4. "to extend their headcoverings to cover their bosoms"
5. "not to display their beauty except to their husbands or their fathers..."
6. "not to strike their feet (on the ground) so as to make known what they hide"
7. "to draw their outergarments close around themselves"

It can be seen that three of these commandments relate to behavior. These are:

• lowering the gaze
• guarding the private parts
• not striking the feet on the ground so as to give knowledge of what is hidden

Lowering the gaze means not looking at what is forbidden to be seen of others. Guarding the private parts means that only the husband is allowed to see or touch them. Not giving knowledge of what is hidden means not posturing or strutting around so as to jangle hidden jewelry or make men think about hidden body parts. All of these are part of what Allah SWT has commanded in regard to hijab.

The other four commandments relate to dress, and can really be expressed as three rules:

• not displaying the beauty beyond "what is apparent of it" except to the people listed in 24:31
• extending the headcovering to cover the bosom
• drawing the outergarment close around

What exactly is the meaning of each of these rules? For this, we need to look to the Sunna, because the Sunna shows us how the Prophet (sAas) explained the Quran.

The Prophet (sAas) explained to Asma bint Abu Bakr (rAa) that the phrase "what is apparent of it" refers to the face and hands. This is narrated by Aisha Umm al-Muminin (rAa), Qatada (rAa), and Asma bint Umais (rAa). This has been confirmed as the explanation of the phrase by the following scholars:

Sahaba: Aisha Umm al-Muminin (rAa), ibn Abbas (rAa), Anas ibn Malik (rAa), and Miswar ibn Makhrama (rAa)

Tabi'un: Ata (rAa), Qatada (rAa), Sa'id ibn Jubayr (rAa), Mujahid (rAa), al-Hasan (rAa), and al-Dahhak (rAa)

Commentators on the Quran: Imam Tabari, Imam Zamakhshari, Imam Razi, and Imam Qurtubi

In fact, the majority of scholars have agreed that the phrase "what is apparent of it" refers to the face and hands. For further information, please see Opinions of Scholars in Favor of Displaying the Face and Hands.

Therefore, the first rule can really be phrased as "do not display the beauty except for the face and hands around non-mahram men". This is the basic rule of hijab. You must recognize it. This is where it comes from. It is nothing other than the Prophet's (sAas) explanation of the Quran.

The second rule is to extend the headcovering (khimar) to cover the bosom. The commentators on the Quran have explained exactly what this command entails:

Imam Abu Abdullah Qurtubi: "Women in those days used to cover their heads with the khimar, throwing its ends upon their backs. This left the neck and the upper part of the chest bare, along with the ears, in the manner of the Christians. Then Allah commanded them to cover those parts with the khimar."

Imam Abu'l-Fida ibn Kathir: "'Extend their khimars to cover their bosoms' means that they should wear the khimar in such a way that they cover their chests so that they will be different from the women of the jahiliyyah who did not do that but would pass in front of men with their chests uncovered and with their necks, forelocks, and earrings uncovered."

From this we can see that the jahili women wore their khimars kaffiyah-style, with the ends tossed over their backs. This covered most of the hair, but left the forelock (front of the hair), the ears, the neck, and the upper chest uncovered. Then when the commandment, "Extend their khimars to cover their bosoms," was revealed, the women secured their khimars around the circles of their faces, fastened them at the chin, and let the ends drape down toward their bosoms. This would cover the forelock, the ears, the neck, and the upper chest, just as Imam Qurtubi and Imam ibn Kathir have indicated. And the end result is clearly a headscarf.

So what we have is that all of the body except the face and hands is commanded to be covered around non-mahram men (by the clause "not to display their beauty except what is apparent of it"), and the covering of the hair, ears, neck, and upper chest is specifically to be accomplished by the khimar (headscarf).

These are the two rules indicated by Surah an-Nur ayah 31, and once we understand how the Prophet (sAas) explained the meaning of the ayah, we can see that it clearly and explicitly sets out the dress of the Muslim sister around non-mahram men: a headscarf and conservative clothing that together cover everything but the face and the hands.

There is also the commandment in Surah al-Ahzab ayah 59 to wear a jilbab (outergarment). According to the majority of the scholars, this commandment applies when a sister is outdoors or in open public places (like the market or the masjid). The jilbab is thus the modest Islamic coat that goes over our modest Islamic clothes whenever we would wear a coat.

To learn more about the jilbab, please read my article Evidences for Jilbab. This sets out dalils from the Quran and Sunna, and the opinions of the scholars regarding the jilbab. To summarize the information in that document, the jilbab is any garment that meets the following conditions:

• it is an outergarment, an extra layer, something worn over the clothes
• it is thick and opaque and loosely cut so that it conceals what is underneath it
• if it is worn with a khimar and with socks and shoes, it should cover from the shoulders to the ankles; if it is worn without these, it must cover everything but the face and hands, like a cloak

Again, the jilbab is to be worn outdoors and in open public places. The purpose of wearing the jilbab is to assert our Islamic identity and to provide protection from harassment for us. It is part of our hijab for these locations.

Summary
According to the Quran and Sunna, hijab consists of modest behavior in lowering the gaze, guarding the private parts, and avoiding showing off, and of modest dress. The modest dress includes a headscarf and must cover all of the body except the face and the hands. Outdoors and in open public places, a long coat (jilbab) should be worn in addition to the modest dress commanded by Surah an-Nur ayah 31. Each of these obligations is clearly set out in the Quran and has been explained by the Prophet (sAas).

My challenge to you

To me, the obligations of hijab are clear, explicit, and detailed when I look at both the Quran and the Sunna. There is no question in my mind; I am convinced that Allah SWT has indeed commanded hijab. Inshallah, I hope that after you have studied the dalils I have presented, you agree with me on this. Frankly, I don't see any other interpretation.

If we are agreed that the Quran and the Sunna do command hijab, then the real question is: how important is it to you to follow what Allah SWT has commanded in the Quran and Sunna?

It's your choice. Is it important for you to obey Allah SWT? Do you think you should submit your will to His? Do you believe that He knows what is best for you? Do you think that if you dislike what He has commanded, you should be the one to change, not Him? Are you willing to set aside your dislike and to try to seek the wisdom in what He has commanded? Are you motivated to try to surrender to Him even though it may be difficult for you? Is the promise of Jannah worth going through some hardship now?

Please consider each of these questions. If you are sincere in your commitment to Allah SWT, and in your choice of Islam as a religion, don't you think you should give hijab a try?

Bukhari Vol. 7 : No. 120

Narrated Abu Huraira (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "A woman should not fast
(optional fasts) except with her husband's permission if he is at home
(staying with her)."

Bukhari Vol. 7 : No. 120

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I Love My Hijab

I Love My Hijab: "My hijab means a lot to me

It covers me up

It protects me

From bad eyes



From bad looks

I love it

Really I do…

Allah ordered me to wear it

This shows His love for me

My dear sisters

I want to say

Allah loves you too

So wear the hijab

And you’ll love it always."

Hadhrat Ibrahim علیہ السلام

The story begins nearly 4000 years ago when a prophet named Ibrahim ‘alaihis salaam was born in a place called Ar. His people worshiped idols made of stone and wood or the celestial bodies in the heavens. But from a very early age he was given very special spiritual understanding. As Allah says:

“And indeed We bestowed aforetime on Ibrahim his guidance.” (Surah 21:51)

Allah had opened his heart to the Truth. He explained to his people the beauty of Allah’s creation, His power and wisdom. But they would not give up and clung fast to idolatry.
Ibrahim decided to do something about their state of disbelief. There was to be a great celebration out of the city which all the people of the town were attending. Ibrahim said he felt he was about to be sick and excused himself from going. When the city was empty he came out of his house with a sharp axe and went to the temple that housed idols and statues of all kinds. The priests too had left the place of worship for the festival.
Ibrahim went there carrying a sharp axe. He looked at the stone and wood statues of the gods and at the food laid in front of them as offerings. He approached one of the statues and asked: "The food in front of you is getting cold. Why don't you eat?" the statue kept silent and rigid. Ibrahim asked all the other statues around him: "Will you not eat of the offering before you?" (Ch 37:91)
He was mocking them for he knew they would not eat.
He once again asked then: "What is the matter with you that you do not speak?" (Ch 37:92)
After that he swung his axe and smashed to bits all the false gods except the biggest on whose shoulder he hung the axe. He left then, hoping it would teach his people a lesson and waited for the reaction.
When the people returned they could not believe their eyes! Who could commit such wickedness? All and one thought of the same name…Ibrahim, it had to be him.
Allâh the Almighty said:
They said: "Who has done this to our aliah (gods)? He must indeed be one of the wrongdoers." They said: "We heard a young man talking against them who is called Ibrahim." They said: "Then bring him before the eyes of the people, that they may testify." they said: "Are you the one who has done this to our gods, O Ibrahim?" Ibrahim said: "nay, this one, the biggest of them (idols) did it, Ask them, if they can speak!"
So they turned to themselves and said: "Verily you are the Zalimun (polytheists, and wrongdoers)." Then they turned to themselves (their first thought and said): "Indeed you (Ibrahim) know well that these idols speak not?" Ibrahim said: "DO you then worship besides Allâh, things that can neither profit you nor harm you? If upon you, and upon that which you worship besides Allâh! Have you then no sense?" (Ch 21:59-67 Qur'an)
Instead of thinking with sense they became furious and caught Ibrahim alaihis salaam to punish him. This was what he had actually wanted so he could publicly prove them their foolish behaviour. He did so with logical reasoning but while they did come to realize their error in their hearts, their arrogance would not allow them to admit it. They did what tyrants usually do. They kept Ibrahim in custody and planned a monstrous punishment for him.
For days a huge pit was dug by the people, then it was filled with firewood till the hole in the earth was choked full and then it was set ablaze. When the flames reached the sky and the fire was black with ferocity, they put Ibrahim on a catapult and flung him in.
His fall was as a descent into a cool garden for Allah Ta’ala had ordered the fire, “O fire! Be you coolness and safety for Ibrahim.” (21:69)
You see, fire too is a creation of Allah. It burns at His command and now it became coolness at His command. The flames could still be seen but their effect was the opposite. The same can be said for any other thing; water wets but it can burn if Allah so desires; sunshine dries but it can wet if Allah so wills.
Ibrahim alihis salaam sat in the fire as if he were sitting in a shady garden. He remembered Allah and praised Him, his love deepening for his Creator who had saved him despite no apparent means and honored him before the idolaters.
All the people, the king, the priests, and chieftains sat there watching the fire burn like hell. Their faces were black with the smoke and scorched with the heat but their feeling of vengeance made them sit there gloating at what they had done to the person who had dared to challenge them.
Slowly the fire died out and what do they see but Ibrahim coming out of it as calm and cool as if he had been sitting there relaxing in it. It was astounding! But still the people refused to accept his beliefs.
Only one woman and one man had accepted the Truth. The woman was Hadhrat Sarah who became his wife. The man was his cousin Hadhrat Lut ‘alaihis salaam who became a prophet.
When Ibrahim ‘alaihis salaam realized that no one else was going to accept his call, at Allah’s command he migrated to Palestine with his wife. He used it as headquarters to spread the message to neighboring areas. When he went to Egypt on his mission, Hadhrat Sarah was given Hagar (The Arabic pronunciation of Hajrah) the daughter of the then Pharaoh. She gave her to her husband as a wife. Hagar soon had a son named Isma’eel alaihis salaam. It is said that Ibrahim alaihis salaam was nearly 85 at the time.

TO MAKKHAH:

One day Ibrahim alaihis salaam woke up and took Lady Hagar and Isma’eel with him on a long journey. They traveled through farmland, crossed deserts, climbed over mountains until they reached a bleak place with no water or food in sight. There Hadhrat Ibrahim left his family with only a little water and a small leather pouch of dates and turned away to go. Seeing that he was setting off without them Hadhrat Hagar ran after him asking, “Where are you going, Ibrahim, leaving us in this barren valley?”

He did not answer but continued walking. She repeated what she had said but he remained silent. Finally, she realized that he was not acting of his own will but Allah had commanded him to do so. She asked, 

“Did Allah ask you to do so?”

 He replied, “Yes”. 

Hearing this she was immediately at peace. 

“We are not going to be lost” she said, “since Allah who has so decreed, is with us.”

See how strong her faith in Allah was? She was being left alone in the vast loneliness with hardly a creature in sight, a small baby with her, no shelter for protection, and food enough only for a couple of days, but her love for Allah and her belief in His love for her made her so strong and calm.

 When Ibrahim alaihis salaam reached Thaniya, where they could not see him, he turned towards the Ka’bah and prayed to Allah:

“O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House, in order, O our Lord that they may offer prayers perfectly. So fill some hearts among men with love towards them, and provide them with fruits so that they may give thanks.” (Surah 14:37)

After Hadhrat Ibrahim ‘alaihis salaam had left Hadhrat Hagar and Isma’eel at Makkah and returned to Palestine, the story is narrated by Ibn-e-‘Abbas radhiyallahu ta’ala anh thus:

“ Isma’eel’s mother went on nursing Isma’eel and drinking from the water (she had). When the water in the water-skin had all been used up she and her child became thirsty. She saw him tossing in agony and could not bear it. She looked around and found that the mountain of Al-Safa was the nearest mountain to her on that land. She stood on it and looked about her keenly so that she might see somebody (to call for help) but there was no one. 

She descended from Al-Safa and when she reached the valley she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the mountain of Al-Marwa. There she stood and started looking for somebody but she could not. She repeated that (running between Safa and Marwa) seven times.”

Our Prophet sallalla hu ‘alaihi wasallam has said that this is the source of the tradition of the Sa’i, one of the rituals of Hajj or ‘Umrah, the running between the mounts of Safa and Marwa. Scholars say that this honour was bestowed upon Hadhrat Hagar because of her unfailing trust in Allah when she had been left there on her own with a little baby and scarce sustenance.

When Hadhrat Hagar reached Marwa for the last time she heard a voice. She listened attentively and heard it again. She said:

“O! (Whoever you may be) you have made me hear your voice, have you something to help me (by)?”

And behold! She saw an angel at the place where the well of Zam-zam is. He was digging a hole in the earth till water flowed from that place. In another tradition it is said that the water flowed where Hadhrat Isma’eel had been rubbing his heels in the sand. Hurriedly so as to save as much of the water as she could, she started making a basin around it scraping sand and also filling her water-skin, but the water continued to flow, not diminishing and it is still doing so after thousands and thousands of years.

Hadhrat Hagar drank the water and fed her child. She lived that way for some time. One day a caravan landed in the lower part of Makkah. The people saw a bird that had the habit of flying near water. They were curious, as they knew that there was no water in that valley. Following the bird one or two of the people came to investigate and what do they find but a young mother with her baby, sitting beside the water. They asked her, “Do you allow us to stay with you?” Hadhrat Hagar said yes but the water would be her property. The people were of the tribe of Jurhum, who some say used to live in the valleys around Makkah or Bakkah as it was then called. Hadhrat Isma’eel ‘alaihis salaam grew up among these people and learned Arabic from them. And this is how the city of Makkah, the backdrop of the Muslims, was settled.

Bukhari Vol. 7 : No. 116

Narrated 'Abdullah bin 'Umar (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "Everyone of you is a
guardian and everyone of you is responsible (for his wards). A ruler is a
guardian and is responsible (for his subjects); a man is a guardian of his
family and responsible (for them); a wife is a guardian of her husband's
house and she is responsible (for it), a slave is a guardian of his
master's property and is responsible (for that). Beware! All of you are
guardians and are responsible (for your wards)."

Bukhari Vol. 7 : No. 116

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Bukhari Vol. 7 : No. 114

Narrated Abu Huraira (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "Whoever believes in Allah
and the Last Day should not hurt (trouble) his neighbor. And I advise you
to take care of the women, for they are created from a rib and the most
crooked portion of the rib is its upper part; if you try to straighten it,
it will break, and if you leave it, it will remain crooked, so I urge you
to take care of women."

Bukhari Vol. 7 : No. 114

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Bukhari Vol. 7 : No. 69

Narrated Khansa bint Khidam Al-Ansariya (Radi-Allahu 'anha):

That her father gave her in marriage when she was a matron and she disliked
that marriage. So she went to Allah's Apostle (Sallallahu 'Alaihi Wa
Sallam) and he declared that marriage invalid.

Bukhari Vol. 7 : No. 113

Narrated Abu Huraira (Radi-Allahu 'anhu):

Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "The woman is like a
rib; if you try to straighten her, she will break. So if you want to get
benefit from her, do so while she still has some crookedness."

Bukhari Vol. 7 : No. 113

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Bukhari Vol. 7 : No. 106

Narrated Abu Huraira (Radi-Allahu 'anhu):

The worst food is that of a wedding banquet to which only the rich are
invited while the poor are not invited. And he who refuses an invitation
(to a banquet) disobeys Allah and His Apostle (Sallallahu 'Alaihi Wa
Sallam).

Bukhari Vol. 7 : No. 106

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Bukhari Vol. 7 : No. 279

Narrated 'Ali (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) gave me a silk suit and I wore
it, but when I noticed anger on his face, I cut it and distributed it among
my women-folk.

Bukhari Vol. 7 : No. 279

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Bukhari Vol. 7 : No. 278

Narrated Abu Huraira (Radi-Allahu 'anhu):

Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "The best women among
the camel riders, are the women of Quraish." (Another narrator said) The
Prophet (Sallallahu 'Alaihi Wa Sallam) said, "The righteous among the women
of Quraish are those who are kind to their young ones and who look after
their husband's property."

Bukhari Vol. 7 : No. 278

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Bukhari Vol. 7 : No. 273

Narrated Abu Huraira (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "If the wife gives of her
husband's property (something in charity) without his permission, he will
get half the reward."

Bukhari Vol. 7 : No. 273

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Bukhari Vol. 7 : No. 272

Narrated 'Aisha (Radi-Allahu 'anha):

Hind bint 'Utba came and said, "O Allah's Apostle! Abu Sufyan is a miser so
is it sinful of me to feed our children from his property?" Allah's Apostle
(Sallallahu 'Alaihi Wa Sallam) said, "No, if you take for your needs what
is just and reasonable. "

Bukhari Vol. 7 : No. 272

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