Aggregator

Pig’s Head At Blackpool Mosque: Four Face Jail

Loon Watch - 17 November, 2014 - 22:47

Blackpool-Gazette-front-page

Is it a shocking attack? Perhaps, but there have been many such incidences and to myself is not that surprising. Is it insulting? Perhaps since the intent was malicious but how long is it going to take for the Islamophobic dolts who continue to commit such acts to realize that Muslims aren’t going to melt at the sight of a pig, they just can’t eat them.

via. IslamophobiaWatch

A pig’s head was left in the grounds of a mosque in a “shocking” and “insulting” attack.

The offence, which took place just two days after the murder of Fusilier Lee Rigby by Islamic extremists, “sent a shiver” down the spine of a volunteer at Blackpool Central Mosque, Preston Crown Court heard.

But today the mosque’s Imam, Ashfaq Patel, called on the judge in the case not to jail the four men who 
admitted religiously aggravated intentional harassment, alarm or distress. He said: “I don’t think they should be put behind bars.”

However, a judge warned the four Fylde coast men they could potentially face up to two years in prison.

Blackpool Gazette, 15 November 2014

Read the full report here.

The Hypocrisy of Feminist Outrage

Muslim Matters - 17 November, 2014 - 06:37

The viral NYC Catcall video, recording a woman receiving over 100 catcalls from men as she walks the streets of New York for 10 hours, has caused a stir in social media and online forums.

Just consider the 100,000+ youtube comments alone. While most commenters found the behavior of the catcalling men disgusting, some took issue with how the woman in the video was dressed. These commenters were daring enough to suggest that perhaps she would have attracted less negative attention had she dressed more “modestly.”

This suggestion, in turn, was met with backlash. How dare anyone “blame the victim” by suggesting that a woman change the way she dresses because men cannot or will not act with common decency!

What do we make of all this?

Is it completely outlandish to suggest that the way a woman (or man) dresses has an impact on how others treat her (or him)?

A Different Kind of Sexual Harassment

Here is another suggestion: why can't we recognize that sexual harassment goes both ways?

Often, we characterize catcalling men as the predators who harass helpless women. What about immodest dress? If a person dresses in “sexy” clothes and goes out in public, why shouldn't we consider this a form of sexual harassment in its own right?

Let me be frank. As a Muslim man, it is not easy walking through the streets these days. Women's fashion continues to get increasingly “sexy” and provocative, and, in effect, public spaces are increasingly sexualized. From an Islamic perspective, the harm caused to individuals by this is clear and inarguable. Even from a non-religious perspective, constantly bombarding men with sexiness can be tortuous. Think of men, especially adolescent males, who for whatever reason cannot find a sexual partner. Or think of married men being endlessly tempted by strangers as soon as they step out of the house. And, of course, the same or analogous harm can be inflicted on women by provocatively dressed men.

So, given the extent of this harm, why can't concerned members of society raise their voices and say, enough is enough?

Unfortunately, people who do suggest that public dress should abide by basic standards of decency are characterized as prudes and out-of-touch religious fundamentalists.

“So what if a woman wants to show some skin?” is the typical line. “A woman's right to bare it all is what freedom and equality is all about! This is the 21st century. Are we still talking about women dressing 'modestly'? How quaint! Modesty is dead. Women have the right to express their sexuality any way they please. If some women want to dress in long skirts, cover their hair, wear burkas, etc., that's fine, but don't tell anyone else how to dress.”

These are the arguments, more or less, from self-proclaimed “feminists” and others on the subject of modest dress.

But look at the hypocrisy.

When it comes to street harassment, catcalling is considered indecent, disrespectful, and immodest, to say the least. That means that, contrary to the above rant about “modesty being dead,” people recognize and understand the value of these concepts, at least in certain contexts. And that means that people do recognize some standard of decency, modesty, and respect. So why don't we similarly recognize that a person's dress could (and should) also abide by standards of modesty and decency?

In other words, it is hypocritical to bemoan the lack of decency/modesty on the part of catcallers but then, in the same breath, deny that those same concepts of decency/modesty can apply to the way people dress.

If feminists wanted to be consistent, they should adopt the same hands-off attitude with respect to catcallers as they have for fashion. If it is okay for women to bare it all in public without regard to the sensitivities of those around them, why is it not ok for men to make comments regarding women's dress without regard to their sensitivities? Perhaps catcallers are just sexually expressing themselves. Perhaps that is what freedom and equality are all about.

Besides, on what basis can it be argued that a woman being catcalled suffers any real harm? Are comments like, “Hey beautiful,” by strange men in actuality harmful to a woman? How so?

Of course, I believe there is harm, but I also believe that immodest dress can be equally if not more harmful to onlookers.

Blaming the Victim

The suggestion that people modify their behavior or dress in order to avoid sexual harassment or assault is widely considered as nothing more than “blaming the victim.” What do we make of this?

First of all, as I have already said, certain kinds of behavior and dress should be understood as unacceptable due to the fact that they cause harm to others. A woman or man dressed provocatively, walking in public causes acute harm to those around her or him. As Muslims, we recognize this harm in the Islamic sense, but it should not be too difficult for non-Muslims to recognize — or at least acknowledge the possibility of — this harm as well. A few examples:

  1. Workplace standards of dress: All places of business in the West have dress codes. The idea is that dressing provocatively is inappropriate as it can cause distraction and unneeded sexual tension that can contribute to a hostile working environment. If those standards are commonplace, why is it so hard to understand that provocative dress can be cause for a hostile public space?
  2. Children: Everyone seems to recognize that children should not be exposed to certain kinds of scenes or images. That is why the MPAA in the US puts out movie ratings (PG, PG-13, etc.) and pundits question the presence of dancing cheerleaders at professional sporting events where children are present. No one denies that there is harm, psychological or otherwise, that can afflict children exposed to sexually provocative imagery. Well, why can't we extend that logic to adults? Could regular exposure to sexually provocative imagery cause psychological or neurological harm in adults? Scientific research has already concluded as much.
  3. Indecent exposure laws: As it turns out, Saudia Arabia, Iran, and the Taliban are not the only governments that dictate to their populations how much to cover themselves. Secular countries also have laws about what parts of the human body can or cannot be exposed in public spaces. Oftentimes, these laws simply represent Western cultural norms and, thus, go unquestioned, whereas analogous laws in Muslim countries that do not reflect Western norms are criticized. But, as far as Western norms go, who gets to decide that certain parts of the body, such as genitalia or a woman's chest, are the only two areas on the body that need to be covered in public? As any anthropologist can explain, different cultures have different views on dress, nudity, and the metaphysical and social significance of displaying the body. What is considered “naked” in one culture might be “modest,” even “prudish,” in another and vice versa. By means of colonialism and mass media, however, Western standards of dress and nudity have been mass imposed around the globe to such an extent that much of the world's intuitions and subjective views on bodily propriety reflect Western sensibilities. In contrast to these idiosyncratic sensibilities, Islamic norms are seen (and experienced) as restrictive, alien, even barbaric. Even many Muslim women in hijab consciously feel like the veil is burdensome and would prefer to dress “normally” and only refrain from doing so due to their (commendable) religious devotion. If these Muslim women were taken back in time to, say, the year 1910 in America or Europe, the hijab would not stand out at all, since, even then, it was considered improper for a woman to expose her hair in public, let alone wear miniskirts and high heels. While the “normal” in secular society is in constant flux, Islamic principles of `awrah have remained consistent.

With these examples in mind, it is not hard to motivate the idea that, even from a secular perspective, immodest dress can cause harm. Does this mean that the woman in the viral video deserved the disrespectful treatment? Does this mean that a scantily dressed woman (or man) deserves to be sexually assaulted?

Absolutely not. Such harassment is never justifiable. But that fact has no bearing on the question of what is or is not appropriate dress and behavior. As Muslims, we should not be hesitant to denounce sexual harassment in the form of catcalling while also noting that immodest displays are in their own way a form of harassment that ought to be curbed with appropriate dress.

Of course, some will be quick to point out that modestly dressed women, even women in full hijab, are still victims of catcalling and sexual assault. This response completely misses the point.

No one claims that dressing modestly will completely foreclose on the possibility of receiving negative attention. The claim is simply that, all else being equal, modest dress, e.g., hijab, significantly reduces the likelihood of such harassment. In fact, a recent youtube video demonstrated precisely this claim in spectacular fashion. So, yes, while women in hijab are, unfortunately, frequent victims of catcalling in Cairo's busy streets, for example, the undeniable fact remains that the harassment would be much, much worse if these same women were dressed in yoga pants, tank tops, and other common Western styles.

Defining the Provocative

Throughout this post, I have expounded on the harm of “provocative dress” without defining exactly what this phrase means. Are short sleeves “provocative”? Are skinny jeans? Are maxi dresses? Is a one-piece swimsuit more or less provocative than a bikini?

I do not need to define the term because, as US Supreme Court Justice Potter Stewart famously said about the concept of obscenity, I know it when I see it. Clearly, what is or is not provocative is in the eye of the beholder, and cultural standards shift all the time. But all is not lost to radical subjectivity and relativism. For example, at the very least, people today generally share this notion of “sexiness” within a given culture. In fact, being sexy is a sought after quality when it comes to dress and general demeanor. So, it is this commonplace notion that I would tie to “provocativeness” in benchmarking a more extensive discussion of appropriate dress in the public sphere. In other words, let's scale back the sex appeal.

It is noteworthy that in many cultures and religions throughout time we find parallels to the Muslim standards of hijab. In the Jewish and Christian traditions, covering the hair and donning loose fitting clothes were the norm. These archetypal modes of dress can also be found in non-Abrahamic traditions. For the majority of human history, numerous civilizations independently maintained a common conception of modesty, virtue, and honor, as if these standards emanated from a universal source. Even in Western society, up until 60 or 70 years ago, these values still had currency. But, ever since, everything has been up in the air.

Rules of Engagement

If anyone can be blamed for the erosion of basic norms of sexual propriety as seen in the catcalling video and elsewhere, it has to be the feminists and sexual revolutionaries. What is obvious is that the hypersexualization of the public space in modern times, driven by the “sexual revolution” of the past 50 years, is directly contributing to the catcalling and harassment happening on the streets of our cities, among other things.

How so?

The 20th century sexual revolution in the West was meant to subvert sexual norms and standards of behavior between the sexes — norms and standards deemed coquettish at best, oppressive at worst. What feminists, modernists, and sexual revolutionaries failed to realize in their haste to overturn the old rules is that some of those mores might have actually served a crucial purpose.

For example, is it appropriate to shamelessly proposition a stranger in public by way of catcall?

Apparently not.

But what about “hitting on” said stranger?

Well, depends on the situation.

Is it appropriate to meet someone at a bar and decide to go home with her for the night?

In today's culture, yes.

What if that person has had too much to drink?

Well, that becomes a little trickier…

How much is too much? What if the stranger is willing and ready? What if the stranger has boyfriend? What if the stranger is willing now, but changes her mind half way through? Or the next day? What if the person is not a stranger but a coworker? What if the location is not a bar but an office party? What if the coworker is married? etc., etc., etc.

The point is there are countless rules and standards of behavior — both explicit and implicit, of varying degrees of subtlety — that dictate appropriate sexual behavior even in “sexually liberated” Western culture. But the very existence of these rules conflicts with the “no rules,” “no inhibitions,” free love,” “free sexual expression” ethos of the post-sexual revolution world we inhabit.

Hypocrisy Upon Hypocrisy

The hypocrisy is we are teaching and conditioning members of society, men and women, that “free sexual expression” is the only way to be healthy but, then, we are outraged by certain kinds of “indecency,” e.g., catcalling. Is it really that surprising that when people are incessantly told to, “Throw away your inhibitions,” “Don't be a prude,” “Let the inner animal loose,” that the result will be an increase of indecency and socially taboo behaviors? Again, from a certain perspective, cat-callers are essentially just expressing their sexuality. Maybe it would be “prudish” of us to suggest that they hold their tongues.

The lasting effects of the “sexual revolution” are reverberating in the street, in our homes, and in our psyches. Young people are the unfortunate victims. Things are so confused that girls are having trouble understanding if they have been victims of rape or not. Boys are insecure if they have not lost their virginity by the end of middle school.

Just look at the contradictions in the field of fashion itself. Girls as young as 10 are encouraged to dress sexy, but what does this amount to other than attracting sexual attention from others? Obviously certain kinds of attention are socially acceptable and others are not, but what are these standards grounded in? Not tradition, not cultural memory, not elderly counsel, not organized religion. The rules exist and the consequences are steep but the institutions that historically were responsible for instilling these norms have all been undermined by the vicious anti-authoritarianism of modern sexual liberation. Yet the same voices calling for liberation are also the ones bemoaning the acts of cat-callers and sexual harassers.

We are all victims of this hypocrisy.

The post The Hypocrisy of Feminist Outrage appeared first on MuslimMatters.org.

Ignorant jihadis 'have bought into fantasy fuelled by social media'

The Guardian World news: Islam - 17 November, 2014 - 05:23

The book aspiring Isis militants most commonly order before taking off to Syria is Islam for Dummies, human rights activist Qanta Ahmed says

Young Australians travelling overseas to take up arms with the militant group Islamic State have naively bought into a fictional fantasy fuelled by social media, a human rights activist says.

Dr Qanta Ahmed, who is visiting Melbourne, is a vocal critic of Islamist extremism. After practising medicine in Saudi Arabia for a year, she published a book about the misogyny and racism she experienced there, called In the Land of Invisible Women.

Continue reading...

Gulf state ambassadors return to Qatar after eight-month rift

The Guardian World news: Islam - 16 November, 2014 - 22:50
Return of Saudi Arabia, UEA and Bahrain diplomats announced after rift over Dohas support for Islamist groups

Saudi Arabia, the United Arab Emirates and Bahrain have agreed to return their ambassadors to Qatar, signalling an end to an eight-month rift over Dohas support for Islamist groups.

The announcement was made by the Gulf Cooperation Council (GCC) and came after an emergency meeting in the Saudi capital Riyadh to discuss the dispute, which was threatening an annual summit set to be held in Qatars capital Doha in December.

Continue reading...

Quarter of Charity Commission inquiries target Muslim groups

The Guardian World news: Islam - 16 November, 2014 - 18:58
Islamic groups say they are being unfairly singled out, with five British charities operating in Syria under full investigation

More than a quarter of the statutory investigations that have been launched by the Charity Commission since April 2012 and remain open have targeted Muslim organisations, an analysis by the Guardian can reveal drawing criticism from Islamic groups that they are being unfairly singled out.

Responses to freedom of information requests show that more than 20 of the 76 live investigations focus on Muslim charities associated with running mosques, providing humanitarian relief and, in a number of high-profile cases, aid efforts in Syria.

Continue reading...

Would it be better for society to let bigots openly say what they think?

The Guardian World news: Islam - 16 November, 2014 - 17:00

There is evidence that equality legislation has forced racist and homophobic behaviour underground. If people were allowed to express their views, would it be easier to take them on?

Hugh Muir on politics and immigration

My day so far: an eastern European guy picks me up in a minicab and takes me to Londons Victoria station, where more eastern European people sell me a cappuccino. Two black British men check my ticket at the barrier and a Sikh guard is on the platform. The train to Gatwick is full of foreigners.

Last month, a Ukip organiser on Humberside complained to me that we are not even allowed to use the word foreigners any more. Clearly thats not true, as Ive just used it here, but it probably wouldnt have been my word of choice. It feels more like terminology from the past, like labour exchange or wireless used to describe a radio.

Continue reading...

Why does sport welcome violent men?

Indigo Jo Blogs - 16 November, 2014 - 12:26

A picture of a street with a football stand backing onto it, with "Cobbold Stand" and "Ipswich Town Football Club" on the sides, and shops fronting onto the street. Another stand is to the left with turnstiles below.It’s not often that I write about sport here, mainly because I pay so little attention to it. I’ve watched only one football match in person (Ipswich v Oxford at Portman Road in 1991 I think; Ipswich won 1-0), and I don’t think I’ve ever watched one end to end on TV. I’ve long been disturbed by how much money is spent on it, how much the players in the top divisions earn for very little activity, and how much public inconvenience is tolerated for major sporting events. It’s great entertainment, but that’s all it is at the end of the day, and it isn’t an achievable life goal for most people. Recently, the news has been full of controversy about whether two men convicted of serious acts of violence should be allowed to compete again: Oscar Pistorius, the Olympic runner convicted of killing his girlfriend, and Ched Evans, convicted of rape in 2012 and now training again for Sheffield United FC in England, having served less than half his five-year sentence.

In the first case, the International Paralympic Committee decided that he cannot compete until his sentence elapses, even if he is released after ten months as is possible under South African law, although it is also possible that his sentence or conviction could be increased on appeal. During the period between his conviction and sentencing when two (male) members of the Committee suggested that he might compete again, Lisa Egan wrote this about how different oppressed groups don’t often support each other, even when they can both be murdered for existing. This past week there has been a huge amount of protest about the decision of Sheffield United to allow their former striker to train again; their shirt sponsor, a local logistics company, has threatened to remove its sponsorship if they sign him to play, and the Olympic runner Jessica Ennis-Hill has asked for her name to be taken off a stand at their ground if this happens (and received rape threats over Twitter for her stance). Evans still protests his innocence, and his supporters have harassed both the victim and her family, and anyone (particularly women) who speaks out against Evans’s return to the game. A group of feminists held a demonstration in Sheffield in which they chanted “kick rapists out of football” and “Sheffield loves football, not rapists!”. Last night the club (who are currently fifth in League One, or the third division, meaning they have a chance of promotion to the Championship if they keep up present form, so are doing well enough without Evans) decided not to re-sign Evans and (months too late) condemned the abuse issued to critics of Evans’s return by their fans.

Our sport culture is different from that in the USA; an incident like Steubenville could not happen here, because schools and colleges do not rely on sports for income and therefore sportsmen are not considered indispensible either for the school’s finances or its reputation. (Our legal system is also different; we have very few individually elected posts and no district attorneys, so decisions about prosecutions for serious crimes are not made locally.) The conviction of Ched Evans itself shows that being rich and famous is no bar to being held accountable (indeed, it may make it more likely as the papers will be more interested in a story about a rapist if he was a footballer than if he was a bricklayer). However, violence surrounding games is often commensurate with the inherent violence of the game. The entire football family of games is inherently violent; they may involve kicking balls with some force at other players, who are expected to deflect it with their heads or bodies if necessary; some of them feature tackles which involve throwing people to the ground which can cause serious injury (rugby in particular has a long record of spinal-cord injuries) and the rules of the games raise the pitch of excitement among spectators, even those watching on TV, such that a small setback for one’s team an provoke a disproportionate response. It is known, for example, that rates of domestic violence peak during major football tournaments, whether the team of the country in question wins or loses. One might excuse the inherent violence of the game by saying that professional players are consenting adults, but boys forced to play these games at school are not. Schools should not, in my opinion, foster or indulge football; they should tolerate it only inasmuch as it does not interfere with other children’s right to play or enjoy themselves in peace. There are better ways of keeping boys fit.

At school it was always the bigger boys (I cannot speak for girls here, as I was in genuinely mixed schools for very little of my school years) who were best at sport, especially football, and I made a half-hearted attempt to show an interest in the 1986 World Cup, but couldn’t disguise the fact that I hated having to actually play it, because I did not like having a ball kicked at me and avoided it instead of trying to deflect it. Worse, boys who were violent to other boys off the pitch (and sometimes even on it) found that was no bar to being praised for their sporting achievements. The result is that, in many of these places which are meant to be there to educate, children who are late developers physically who are weak at sport are at the bottom of the pile, regardless of how well they do in their school work. Sports in general do not shut out people for offensive behaviour away from the game, only on it, e.g. doping, cheating, match-fixing, arguing with a referee or violent fouls (and sometimes it takes years to prove, as with Lance Armstrong, during which time a cheat can shove many an honest sportsman out of the way). This means that someone with a well-known record for petty violence off the pitch, for getting into fights in pubs, for drink-driving, or for beating his wife or girlfriend, can still prosper and be respected as a sportsman (look at Paul Gascoigne or George Best). This is perhaps because we regard football as a low-class game, a way out of poverty for men from poor backgrounds who aren’t very bright, so we do not expect particularly high standards of behaviour from them.

I think we would have less violence surrounding sport and less of these controversies about players who are criminals if sport had an ethos that being a sportsman (or woman) entails being of good character. This does not mean they should go through people’s lifestyles with a fine-tooth comb, but it does mean that if someone has convictions for serious violent crimes, or crimes which are likely to affect their behaviour on the pitch (e.g. fraud), or if they have a long record of minor violent crimes, reckless use of guns where they are legal, or drink-driving, they should not be allowed to play, and teams should not be allowed to pay them either, much as any firm is entitled to fire a person who is convicted of a criminal offence, however minor. This should start in school; someone who is known to be a bully, for example, should not be picked to play for their school or house, no matter their sporting prowess. This is because sporting ability is in itself inconsequential, besides the money it can raise, mostly for the player and his team, but the same abilities can be used to harm others, and there is no virtue in being able to score goals or outrun a bunch of other people if you cannot control your temper, or you have no respect for other people. Such people are not fit to be held up as role models, especially for young men who are themselves in danger of falling into such behaviour. There should be no question that these men should be banned from competing, and not just after they have been released from prison or their sentences have ended, but potentially for life.

Image source: Wikipedia; author is Solipsist, released under a Creative Commons BY-SA 2.0 licence.

Possibly Related Posts:


I love my boyfriend but were different religions. Will that matter when we wed?

The Guardian World news: Islam - 16 November, 2014 - 06:00

A Muslim woman set to marry a Christian man worries about their different religions. Mariella Frostrup says its her family and partner who matter most

If you have a dilemma, send a brief email to mariella.frostrup@observer.co.uk

The dilemma I am a 30-year-old woman of Indian ethnicity. I am a doctor and living alone, away from my family. Two years ago I met a wonderful man and we now feel its time to tie the knot. I have never been particularly religious, but my family is Muslim though quite liberal. My parents have yet to meet my boyfriend, but I am sure they will love him. My problem is that in Islam a Muslim woman cannot marry a non-Muslim man any marriage which takes place is invalid.  My boyfriend is Christian and 100% sure he does not want to convert. I fully respect his decision, but it means that we could only marry legally and not religiously. This is bugging me, as I strongly feel I would like a religious wedding blessed by God or at least the God I understand there to be. I feel like a fanatic for having these thoughts, as I dont do anything that a Muslim woman is expected to do. Should I ignore my conscience and marry him legally, or is this a sign to break up?

Mariella replies I wonder if its conscience or your sub-conscious thats at play here. Either way, you may be asking the wrong person. If I was apathetic about religion when I was younger, Im fast becoming radicalised against it. I never felt stirrings of faith apart from when faced with natural wonders such as the multilayered celestial splendour of a night sky, my newborn babies, an epic coastline so I embraced tolerance and tried to remain open to the multitude of organised belief systems I dont share.

Continue reading...

Islamophobia Doesn’t Only Harm Muslims

Loon Watch - 15 November, 2014 - 23:14

emirates

It’s well known that Islamophobia effects non-Muslims as well, it hurts those who are perceived to be Muslims or friendly to Muslims, this includes: Sikhs, Hindus, Arab Christians, Turkish Atheists, Norwegian teenagers and others.

It also effects economic relationships, remember the Dubai Ports controversy? Now in Australia, after a concerted Islamophobic controversy, a South Australian company is set to lose its contract with an airline giant.

The Advertiser

Fleurieu Milk Company, and other South Australian food and drink manufacturers such as Vili’s and Coopers, have been targeted by Facebook pages like Halal Choices and Boycott Halal in Australia for their decision to pursue the certification. Halal is a term used by Muslims meaning the food has been prepared or slaughtered according to ­Islamic law.

Fleurieu Milk Company sales and marketing manager Nick Hutchinson said the decision to drop the halal certification would mean the Myponga-based dairy would lose a yoghurt supply deal with Emirates worth around $50,000 a year.

Mr Hutchinson said the decision was regrettable, but that the company had decided the possible damage to its brand outweighed the benefits of being halal certified.

“We’ve copped a pasting online,” he said.

“We saw the barrage of comments on these sites and the calls to boycott our products and decided it wasn’t worth it. I suppose we’ve given in to a vocal minority.

“It is important for people to realise that being a business owner in Australia can be challenging. In order to remain financially viable companies are forced to look to expand into new markets. Fleurieu Milk had the opportunity to supply Emirates airlines given they became halal approved. We decided the $1000 annual fee was worth it and proceeded.”

The anti-halal sites make a number of claims about the certification, including that it is essentially a religious tax that forces up the price of food, that it is cruel to slaughtered animals and that money could be used to fund Islamist terrorists overseas. The sites encourage consumers to boycott any products displaying the halal accreditation symbol.

Mr Hutchinson said he believed the anti-halal sites were wrong in targeting Australian food producers.

“Other company’s make tens of millions of dollars through being halal certified and cannot walk away like we have,” Mr Hutchinson said. “These business owners are true-blue Aussies bringing a lot of international dollars back into the local economy and would prefer not to pay the certification fee as well.

“The question must be asked: what is worse – paying the $1000 fee or making hundreds of employees around SA redundant?

“People will argue for both sides, but what we want people to ask themselves is ‘are you directing your anger in the right direction?’ Do these business owners, in our case the local farmers, deserve this or should you be petitioning above them to stop the fee having to be paid?”

Iconic pie and pastry manufacturer Vili’s confirmed the company had also been the target of the anti-halal group, but said it had no plans to bend to pressure from “hate mail and ignorant comments”.

A spokesman for Vili’s said the company had been halal certified since 1997, and that it had helped the company grow both in Australia and overseas.

“From a purely economic viewpoint, halal certification brings a lot of money into Australia,” the spokesman said.

“Vili’s also tries to be an ­inclusive company. We have no plans to change anything.” The spokesman said while he would never tell the Fleurieu Milk Company how to run its business, he hoped that the company “isn’t being influenced unnecessarily”.

“When you look at these sites you get the impression that a lot of the comments are written in the same voice and probably come from the same source,” he said. “A lot of it is very similar, suggesting that these sites might not be as strong as they say they are.”

Imams failing young Britons, says Ahmadiyya Muslim leader

The Guardian World news: Islam - 15 November, 2014 - 13:28
Caliph believes we must forgive jihadis and put pressure on those countries who fund Isis

Young British Muslims are being let down by clerics who are under-educated and fail to preach in English, according to a leading religious figure who called for higher standards to be set down for those who can become imams.

Mirza Masroor Ahmad, spiritual leader or caliph to millions of Ahmadiyya Muslims around the world, said it was shameful that Britain had lost 500 or so young people to Islamic State (Isis) and attacked the group for paying money to teenagers to join their barbaric fight. He said Islamic leaders in the UK should be teaching love of country as well as love of god to disaffected young men and women and working harder to promote the peaceful message of Islam.

Continue reading...

Do Muslims Believe in Aliens? ~ Dr. Yasir Qadhi

Muslim Matters - 15 November, 2014 - 05:00

 

 

There are many incidences documented of unidentified flying objects (UFOs) and weird creatures from another world coming to our world.

Some believe it to be true, others believe it to be a hoax – what is the correct 'theological' Islamic position on other life forms?

In this video clip Shaykh Dr. Yasir Qadhi answers – Do Muslims believe in Aliens?

What was the position of ibn Taymiyyah on other life forms?

The post Do Muslims Believe in Aliens? ~ Dr. Yasir Qadhi appeared first on MuslimMatters.org.

PHOTOS: W. Bank Mosque, Qurans Set On Fire In Suspected Hate Crime

Loon Watch - 14 November, 2014 - 23:44

W_Bank_Qurans_Burned

via. +972

Speaking to +972, one local resident noted that this was not the first time settlers have set a mosque on fire. The man added that investigations into such incidents by Israeli authorities have brought no justice.

“This is a direct continuation of Israeli policy at Al Aqsa [Mosque],” the resident of Al Mughayir said. “Every mosque is in danger from the settlers.”

Last month a mosque in the village of Aqraba was set alight in a similar attack.

Palestinian police and firefighters were on the scene.

Israeli media reported that Israeli police had not arrived at the scene to investigate due to clashes taking place nearby.

In northern Israel overnight Tuesday a Molotov cocktail was thrown at a centuries-old synagogue in the Palestinian town of Shfar’am (Shefa-’Amr). The flames did not penetrate the building.

A man inspects a Quran damaged in a suspected arson hate crime against a mosque in the West Bank village of Al Mughayir, November 12, 2014. (Photo by Oren Ziv/Activestills.org)

Local officials and Palestinian police stand in a mosque damaged in a suspected arson hate crime in the West Bank village of Al Mughayir, November 12, 2014. (Photo by Oren Ziv/Activestills.org)

Human rights organization Yesh Din this week released a data sheet on Israeli police failures in investigating crimes committed by Israeli settlers against Palestinians.

According to this data, in 2005-2014, a mere 7.4 percent of investigation files led to indictments of Israeli civilians suspected of attacking Palestinians and their property, reflecting a decline of approximately one percent in the rate of such indictments.

Over the past nine years, according to their data, only 7.4 percent of investigations “led to indictments of Israeli civilians suspected of attacking Palestinians and their property.”

In the past two years, following a spate of higher-than-usual settler attacks against Palestinians, the government ordered the creation of a special police investigatory unit dealing exclusively with what Israel describes as “nationalistic crimes.”

Since the creation of the Nationalistic Crimes Unit in the West Bank, “the failure rate of the Israel Police in properly investigating ideological offenses against Palestinians has in fact worsened,” according to Yesh Din.

In 2013-2014, a statement by Yesh Din said, that nearly 90 percent of police investigations in the past two years were closed without indictment due to what the organization terms “investigative failures.”

Read the entire article…

Read more: ‘Settler violence: It comes with the territory’

Heckler interrupts first Muslim prayer service at Washington cathedral

The Guardian World news: Islam - 14 November, 2014 - 21:20
  • Woman shouts Why cant you worship in your mosque
  • Planners call event at Christian church a powerful symbolic gesture

A woman shouting leave our churches alone disrupted the first Muslim prayer service hosted by Washington National Cathedral.

Planners had said they hoped Fridays service at the historic cathedral would foster more understanding and acceptance between Christians and Muslims around the world.

Continue reading...

The Honored In The Quran | Part 1| Sh Ahsan Hanif

Muslim Matters - 14 November, 2014 - 19:15

Five times in the Qur'ān does Allah subḥānahu wa ta'āla (glorified and exalted be He) refer to the 'honoured' or 'Al-Mukramūn'. In part one of this two-part article we will be analysing these five passages as well as how we can work to be from amongst them.

Al-Anbiyā', Yā Sīn, al-Ṣāffāt, al-Dhāriyāt and Maʻārij are the five chapters in which the honoured are mentioned in the Qur'an.

Surah Al-Anbiya

26

In Sūrah Al-Anbiyā', verse 26, Allah subḥānahu wa ta'āla (glorified and exalted be He) says, “And they say 'The Most Gracious has taken a child'. Exalter be He! Rather they are honoured servants.”[1] This verse primarily refers to those Arab tribes such as Khuzāʻah who used to believe that the angels were the daughters of Allah subḥānahu wa ta'āla (glorified and exalted be He). Allah subḥānahu wa ta'āla (glorified and exalted be He) responds to this by stating that rather they are honoured slaves. They are honoured because, “They cannot precede Him in Word and they act by His command.”[2] Thus, the angels are but humble slaves of Allah subḥānahu wa ta'āla (glorified and exalted be He) that He has chosen to honour.

27
28

Allah subḥānahu wa ta'āla (glorified and exalted be He) then continues, “He knows what is before them and behind them, and the cannot intercede except for those He is pleased with. And they, from fear of Him are in awe.”[3] Thus, the angels can only obey Allah subḥānahu wa ta'āla (glorified and exalted be He) and their intercession is only by the permission of Allah subḥānahu wa ta'āla (glorified and exalted be He) for those He is pleased with; namely the people of tawḥīd as mentioned by the exegete of the Companions, ʻAbdullāh ibn ʻAbbās (ranhu). The angels – as established in this verse – intercede in this life and the next as we will mention in more detail in part two of this article. At the same time, their knowledge of Allah, His Names and His Attributes increases them in their awe and reverence of Him as the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) mentioned, “The heavens creak and they have a right to creak. There is not the area of a four finger except upon it is an angel with its forehead prostrating to Allah.”[4] It is important to note that as one learns more about Allah subḥānahu wa ta'āla (glorified and exalted be He), increases in faith and gains more knowledge they should also increase in khashyah of Him. This is the case with the angels. It was also true of the Prophets including our own Prophet (saw) who despite having all his sins forgiven would spend all night standing in prayer until his feet had blisters. It is for this reason that Allah describes the scholars as those who truly have khashyah of Him subḥānahu wa ta'āla (glorified and exalted be He).

27
29

However, even if one of the angels, for the sake of argument was to claim to be a god besides Allah subḥānahu wa ta'āla (glorified and exalted be He), they would be punished with the Fire. “And whoever of them says, 'I am a god besides Him', We shall recompense them with Hell. Thus, do We recompense the oppressors.”[5] It is impossible for the angels to commit shirk, yet to demonstrate the gravity of this sin and the importance of tawḥīd, Allah subḥānahu wa ta'āla (glorified and exalted be He) makes this statement. Allah subḥānahu wa ta'āla (glorified and exalted be He) says something similar in relation to our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) emphasising the same principle, “And it has surely been revealed to you and those who came before you that if you were to commit shirk, all your actions would be nullified and you would be from the losers.”[6] Thus, we see that the first group to be classified as the 'honoured' are the noble angels of Allah subḥānahu wa ta'āla (glorified and exalted be He).

Surah Ya Sin

Yaseen

36_26

36_27

The second passage of the Qur'ān to speak about the honoured is in Sūrah Yā Sīn. It is mentioned in the context of the story of those people of the city to whom the messengers were sent. When the people rejected the messengers, a man from the farthest end of the city came imploring them to follow the messengers. This man; a carpenter named Ḥabīb according to some scholars of tafsīr, was killed by his people. Allah subḥānahu wa ta'āla (glorified and exalted be He) says that the man said, “Indeed I have believed in Your Lord so listen to me.”[7] As a result of this he was rewarded with Paradise, “It was said, 'Enter into Paradise'. He said, 'If only my people knew.'”[8]

He is longing for his people to know the reality of how Allah subḥānahu wa ta'āla (glorified and exalted be He) rewards the believers in the hopes that they too would follow his example. If only my people knew. Knew what exactly? Two things as Allah subḥānahu wa ta'āla (glorified and exalted be He) mentions, “…Of how my Lord has forgiven me and placed me among the honoured.”[9] Thus, the second honoured category is the righteous believers who will enter into Paradise.

Surah Al Saffat

We move onto the Sūrah al-Ṣāffāt, wherein Allah subḥānahu wa ta'āla (glorified and exalted be He) in the opening pages of this chapter speaks about the disbelievers and their condition on the Day of Judgement. There will be reprisals amongst them, each one blaming the other. Allah subḥānahu wa ta'āla (glorified and exalted be He) says concerning these people, “Indeed you will be tasters of the painful torment. And you will not be recompensed except for what you used to do.”[10]

37_38

37_39

37_40

37_41

37_42

However there are exceptions to these people, “Except for the sincere slaves of Allah. They will have a provision which is known.”[11] Some of the exegetes said it will be known in terms of its sweetness and taste, others said it will be known in terms of the timings, i.e. that they will have their provision every morning and evening as mentioned elsewhere in the Qur'ān. Yet others said that the well-known nature of this provision is explained in the next verse, “Fruits, and they will be honoured.”[12] As such, this third occasion also refers to the righteous believers of Paradise as the honoured.

Surah Al Dhariyat

51_24

Sūrah al-Dhāriyāt is the fourth chapter to mention the honoured. This time it is in relation to the story of the Prophet Ibrahim 'alayhi'l-salām (peace be upon him). “Has there reached you the story of the honoured guests of Ibrahim?”[13] These were the three angels who came to Ibrahim 'alayhi'l-salām (peace be upon him) in the form of men. When they then refused to eat from his food, Ibrahim 'alayhi'l-salām (peace be upon him) became afraid at which point they mentioned they were angels who had come to give him glad tidings of a son. Therefore, in this incident as in Sūrah Al-Anbiyā', the honoured refers to the angels once again.

Surah Al Maarij

70_1970_20 70_21 70_2270_23

The fifth and final mention of the honoured comes in Sūrah al-Maʻārij. Allah subḥānahu wa ta'āla (glorified and exalted be He) says speaking about mankind, “Indeed mankind was created impatient. If evil befalls him he is irritable. And if good comes to him he is miserly. Except for those who pray. Those who are constant in their prayers.”[14] Allah subḥānahu wa ta'āla (glorified and exalted be He) then mentions a number of the virtues of these people.

70_32 70_33 70_34 70_35

Towards the end of these virtues, He subḥānahu wa ta'āla (glorified and exalted be He) says, “And those who are to their trusts and promises attentive. And those who in their testimonies are upright. And those who maintain the prayer. They will be in gardens, honoured.”[15] Thus, the fifth category of honoured also refers to the righteous dwellers of Paradise.

From the above five occasions on which the honoured are mentioned in the Qur'ān, we conclude that they fall into two categories; the angels and the righteous believers who will be given Paradise. Therefore, the question is how do we ensure that the noble angels of Allah subḥānahu wa ta'āla (glorified and exalted be He), who only obey His commands and intercede for whom He is pleased with will intercede for us? The Prophet (saw) understood the connection between these two honoured creations of Allah subḥānahu wa ta'āla (glorified and exalted be He), which is why the Sunnah is replete with narrations of those that the angels supplicate for and those they curse.

It is this issue that part two of this article will look at in the hopes we can gain the supplications of the angels and safeguard ourselves from their curses.

[1] 21:26.

[2] 21:27.

[3] 21:28.

[4] Al-Tirmidhī, no. 2312.

[5] 21:29.

[6] 39:65.

[7] 36:25.

[8] 36:26.

[9] 36:27.

[10] 37:38-39.

[11] 37:40-41.

[12] 37:42.

[13] 51:24.

[14] 70:19-23.

[15] 70:32-35.

The post The Honored In The Quran | Part 1| Sh Ahsan Hanif appeared first on MuslimMatters.org.

Mehdi Hasan: sanctions for 'demonising press coverage' of Muslims

The Guardian World news: Islam - 14 November, 2014 - 14:05

Advertising boycotts, stricter regulation and diverse recruitment are key to challenging the misrepresentation of minorities in the media, says Mehdi Hassan

Misrepresentative portrayals of Muslims and other minorities will not stop unless newspapers are threatened with sanctions, Mehdi Hasan said yesterday.

The columnist and political director of the Huffington Post UK said the press has proven singularly unable or unwilling to change the discourse, the tone or the approach towards Muslims, immigrants and asylum seekers.

Continue reading...

Friday Links | November 14, 2014

Muslimah Media Watch - 14 November, 2014 - 06:00
The UN peacekeeping mission investigating the reports of rape in northern Darfur, says it hasn’t found any evidence of the mass rape, which was reported last week, shocking victims. A Moroccan teen, who was forced to marry her rapist last year, has been attacked by him with razor blades for trying to seek a divorce. [Read More...]

Khutbah: Wudu (Ablution) Fiqh, Rules, Purification & Blessings

Muslim Matters - 14 November, 2014 - 05:00

Transcribed by  Ayaz Siddiqui

One of the unique actions of worship that Allah subḥānahu wa ta'āla (glorified and exalted be He) has blessed us with that He did not bless nations before us is the action of wudu. The action of performing ablution was the very first ritual that our Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) ever performed as a Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and as a Muslim. How so? Allah revealed the following verses from Surah Al-Mudatthir early on in the seerah:

[1-7] O you who lies wrapped up, arise and warn and proclaim the greatness of your Lord. And keep your garments pure, and avoid filth, and do not favor (others) expecting to get more, and be patient for the sake of your Lord

On the second day after this revelation, right after the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) understood he was a Prophet, we learned that Jibreel came down and taught him about the five prayers [1], taught him about wudu [2], and the timings to pray [3]. Although it is true that the five prayers were ordained for the rest of the Muslims at Al-isra' wal miraj (The Night Ascension), for the Prophet and for the early Muslims the prayer, and therefore the wudu, were legislated from the very beginning of Islam. That is why we have the commandments to pray in the early Makkan Surahs. Even before prayer became obligatory for the rest of the Muslims, they were still commanded to pray generically. As for the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), He was told to pray exactly when we are praying the five daily prayers and Jibreel taught him how to do wudu. Jibreel demonstrated for Him how wudu is done and then our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) followed him in that procedure [4].

Therefore, the purpose of this article is to be a brief reminder for us of the blessings that Allah has given us thru this simple ritual as well as some basics of Fiqh (Islamic Jurisprudence) related to wudu. Why should we be so concerned about it? It is hoped by the end of the article that the act of wudu will be one of the highlights of your day to stand in front of that sink and do wudu. It will be part of your daily routine to wash and cleanse yourself for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He). Realize, my dear brothers and sisters, there are dozens of Hadith regarding wudu. This simple article cannot to justice to this topic by discussing all of the Hadith, however it will be as comprehensive as possible.

In the first Hadith to be discussed, the well-known Hadith of Jibreel, wudu has been mentioned as one of the pillars of Islam. When Jibreel came to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and asked him “What is Islam?”, He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) responded by mentioning the five pillars. What may not be as well-known is that there are other narrations of this same Hadith with different wording. In one of these narrations found in Ibn Khuzaymah, narrated by Abdullah ibn Omar, when Jibreel said what is Islam, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) gave a longer list of not just the five pillars, but also included in that list is that Ghusl should be performed in the state of Janabah (impurity) and that this is a part of Islam, and that you perfect your wudu [5]. So in this Hadith, doing wudu is listed as one of the pillars of being a Muslim. Jibreel then asked him at the end of this, 'if I do all of these things then will I be a Muslim' and the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said 'Yes, if you do these things you will be a Muslim'. The reason why we are discussing this Hadith is that wudu is included in this list of the pillars of Islam.

The concept of doing wudu was told to us in the famous Hadith of our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) that we memorize as children where He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Cleanliness is half of faith…” [6]. This translation is correct however, in the language of the Shariah, taghoor primarily applies to doing wudu. Therefore, if this hadith were to be translated that doing wudu is half of iman, it would actually be more accurate. In Islam, the concept of Taharah is doing wudu and ghusl. Therefore to translate this hadith as doing wudu, and also doing ghusl, is half of iman, is actually a more appropriate translation. In fact, the other half of iman would then be the prayer. To underscore this point, in one version of this hadith what is mentioned is perfecting the wudu is half of faith [7]. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) actually said the phrase perfecting wudu is half of faith. Therefore, dear brothers and sisters, those of us who do not have wudu, or do wudu, or perfect wudu have not fulfilled even the bare minimum of even half of Islam.

Our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) encouraged us to do wudu throughout the day. Were it not for the fact that I know my ummah would have found it difficult, I would have commanded them to do wudu every time they prayed. We know that if we previously made wudu and we haven't broken it, then we don't have to make wudu again for the upcoming salah. However, what did our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) say? He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said “were it not for the fact that it would be too difficult, I would have commanded my ummah to do wudu every time they stand up to pray”. This shows us He is encouraging us by indicating that even if you have wudu, go ahead and do it again because Allah will bless you with that.

In another beautiful Hadith, our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) told us that doing wudu cleanses us from our daily sins. Abu Umamah narrates that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“Whoever stands up to perform his wudu, intending to offer salah, then cleans his hands, the sins of his two hands fall out with the first drop of water. Then, when he rinses his mouth, and draws water into his nose and expels it, the sins of his tongue and two lips fallout with the first drop of water. Then, as he cleans his face the sins of his hearing and seeing fallout with the first drop (of water). Then, when he cleans his two arms including the elbows and his two feet including the ankles, he becomes free of all his offenses and sins, just as he was the day his mother gave him birth.” He (then) said: “When he stands for salah Allah elevates his position and if he (merely) sits (without standing for salah) even then his sitting is free of sins.” (Musnad Ahmad)

In other words, one wudu, if you do it properly, will cause all of these sins to be forgiven. Then when he stands up to pray Allah will raise his rank even more. Our scholars point out that these traditions should be understood as purifying what is called the minor sins. As for the major sins such as drinking, fornication, drugs, or murder, these major sins need to be repented from and cannot be wiped away by simply by performing wudu and then the good deeds only add to the excellence of repentance. Wudu will cleanse the minor sins, such as the white lies we may say or the glances we make towards the opposite gender. This is proven in another hadith that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said,

“Five (daily) prayers and from one Friday prayer to the (next) Friday prayer, and from Ramadhan to Ramadhan are expiations for the (sins) committed in between them provided one shuns the major sins.” (Muslim)[8]

This Hadith not only shows us that wudu will not cleanse one of their major sins, but also the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) mentions the five prayers here, and as we know wudu is a pre-requisite to the five prayers. Therefore, we can say that doing wudu regularly will cleanse one of all of their sins, provided that the major sins are avoided as the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) mentions. Performing wudu only increases the perfection of repentance in this regard.

In another beautiful and profound Hadith, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said,

“Adhere to righteousness even though you will not be able to do all acts of virtue. Know that the best of your deeds is salah (prayer) and that no one maintains his ablution except a believer.” (Majah) [9]

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is telling us that we won't be perfect, but even then we should adhere to righteousness. We should do what we can to avoid sins, we should perform the obligatory actions that Allah has told us to do, and go above and beyond the obligatory actions into the supergatory actions as well. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) then mentions that the best of deeds is the prayer, but then what is the key to the prayer? It is the wudu, and so the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) mentions that nobody will maintain or protect their wudu except a true believer. What does it mean to protect one's wudu? It means that a Mu'min (true believer), which is a higher level that just a Muslim, will always want to be in a state of wudu. Whenever he or she breaks their wudu, they immediately want to perform wudu again to always be in the state of spiritual purity. He or she makes wudu not necessarily because they need to pray right then and there, rather they perform wudu to be in the state of purity out of love for being in the state of purity. That is why the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) encouraged us to protect our wudu so that we are that we may obtain this higher level of faith.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) also told us that on the Day of Judgment that the wudu will beautify the one who has perfected it. In a famous hadith in Sahih Muslim, Abu Hazim reported:

“I was (standing) behind Abu Huraira and he was performing the ablution for prayer. He extended the (washing) of his hand that it went up to his armpit. I said to him: 'O Abu Huraira, what is this ablution?' He said: 'O of the tribe of Faruukh, you are here; if I knew that you were here, I would have never performed ablution like this; I have heard my Friend ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) say. In a believer adornment would reach the places where ablution reaches.'” [10]

The beauty of the believer on the Day of Judgment will be shown and demonstrated wherever the wudu was perfected. How will the believer be beautified on that day? There will be light coming from those limbs that were washed during wudu. The light from Allah subḥānahu wa ta'āla (glorified and exalted be He) will be coming from the body and the limbs of the one who did wudu.

In another hadith our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) encouraged us to do wudu perfectly as that will allow all of the doors of Jannah to be opened to us. This means that Jannah is waiting, and just as soon as we die, we can go to Jannah. He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

“Whoever performs wudu, making wudu well, then says: (Ashhadu an la ilaha illallah, wahdahu la sharika lahu, wa ashhadu anna Muhammadan-abduhu wa rasuluhu, Allahummajalni minat tawwabin, waj'alni minal mutatahhirin) 'I testify that none has the right to be worshipped but Allah Alone, there are no partners for Him. And I testify that Muhammad is His servant and Messenger. (Allahummaj-'alni minat-tawwabina, waj-'alni minal-mutatahhirin) 'O Allah! Make me among the repentant, and make me among those who purify themselves.' Then eight gates of Paradise are opened for him, that may enter by whichever of them wishes.” [11]

What does this Hadith mean? It is saying whoever perfects his wudu, and it important to perfect it, and then says the dhikr that is supposed to be said, our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said all eight doors of Jannah will be flung open for him just after one wudu and after saying one dhikr in a proper manner. This shows us how beloved wudu is such that Jannah opens up its gates waiting for the one who has done wudu.

Perhaps the single most important blessing that we should truly appreciate and want to achieve for performing wudu is the blessing of being recognized on the Day of Judgment by our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). The only way our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) will recognize His nation will be thru the effects of wudu. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) in a beautiful hadith narrated by more than 12 sahabah and in all of the books of Hadith, and it is a Hadith that we should keep in our minds every time we stand up for wudu so that we perfect it, said in one narration reported by Abu Hurayrah:

“On the Day of Resurrection, my followers (or Ummah) will be summoned `Al-Ghurr Al-Muhajjalun' from the traces of wudu'. Whoever can increase the area of his radiance should do so.”[12]

In this Hadith, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) used two words that are used to describe horses, Al-Ghurr and Al-Muhajjalun. Ghurra is a horse that has a white streak on its forehead. It is human nature that when we see a horse with a white streak on its forehead, we feel that this horse is valuable and it is beautiful. Muhajjal means a horse that has white streaks that are going down to its limbs. To this day, the most prized horses are Arabian horses, and for the Arabs the most prized Arabian horses were those that were ghurr and muhajjal. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) by describing his nation with these two adjectives is saying that their faces will be shining bright and their limbs will be shining bright from the effects of wudu. Abu Hurayrah, when narrating this Hadith to his students, would encourage them that whoever amongst them can prolong their wudu or make their wudu such that they would be more beautiful or shine more on the Day of Judgment, should do so.

This Hadith is what Abu Hurayrah himself acted on which was discussed previously, as narrated by Abu Hazim. Abu Hurayrah is telling Abu Hazim that if he had known he was there, he wouldn't have done wudu in this manner so that Abu Hazim doesn't think this is Sunnah. Abu Hurayrah is doing this because he heard the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) say that his ummah would come on the Day of Judgment ghurr and muhajjall so he wants to beautify himself more thru his wudu. This is Abu Hurayrah's opinion, and no doubt the Sunnah is to stick with the Sunnah and make wudu to the elbows but the point here is to look at the love of Abu Hurayrah and his desire to be recognized by the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). He wants to be known and to stand out on the day of judgment by perfecting his wudu.

In a very beautiful and similar Hadith narrated in Sahih Muslim, Abu Hurayrah reports:

The Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) went to the (Baqi`) cemetery and said, “May you be secured from punishment, O dwellers of abode of the believers! We, if Allah wills, will follow you. I wish we see my brothers.” The Companions said, “O Messenger of Allah! Are not we your brothers?” He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “You are my Companions, but my brothers are those who have not come into the world yet.” They said; “O Messenger of Allah! How will you recognize those of your Ummah who are not born yet?” He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Say, if a man has white-footed horses with white foreheads among horses which are pure black, will he not recognize his own horses?” They said; “Certainly, O Messenger of Allah!” He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “They (my followers) will come with bright faces and white limbs because of wudu'; and I will arrive at the Hawd (Al-Kauthar) ahead of them.”[13]

In this Hadith, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is again describing his nation as coming ghurr and muhajjal due to the effects of wudu. He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is saying here that He will be able to recognize His nation easily because of the effects of wudu on their faces and limbs, similar to how it is easy to recognize a horse that is ghurr and muhajjal from a group of pure black horses. It is important to note that generally only one horse out of maybe 500 or a thousand horses is ghurr and muhajjal and the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is saying his nation will be amongst non-Muslims and he will still be able to recognize them. SubhanAllah, all of mankind will be the color of their skins and their won't be any light emanating from them, but the Muslims will be the only nation that there will be a divine light emanating from their faces and limbs due to their wudu. Therefore, anyone who did wudu shall be recognized by our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), no matter what era they lived in, no matter what timeframe, no matter what geographic location, wherever and whenever a person a person lived, if he or she made wudu they will be recognized by the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) amongst millions of people.

That will be our ticket, God-willing, to drink from the fountain of al-Kawthar. Why? Who does that fountain belong to? It belongs to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). Who can drink from it? Only those whom the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) owner allows will be allowed to drink from it How will we who are living today get permission to drink from the fountain of al-Kawthar when the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) has not seen us? The only method of recognition the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) mentioned is thru the perfection of wudu and its effects. Also, my dear brothers and sisters, we all want the intercession of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). It is part of our iman to believe that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) will intercede on the Day of Judgment. How will he recognize his ummah or us when we don't have the tell-tale characteristics of what it means to be a Muslim? It is thru wudu that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) will recognize his ummah who will be shining bright, their faces will be bright, and their limbs will be shining bright from the effects of wudu.

In yet another beautiful and very profound Hadith, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) discusses a dream that he had with the companions. In Jami' at-Tirmidhi, Muadh ibn Jabal the following story:

“One morning, the Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was prevented from coming to us for salah As-Subh, until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly, had the salah prepared for. The Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) performed the salah, and he performed his salah in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: 'Stay in your rows as you are.' Then he turned coming near to us, then he said: 'I am going to narrate to you what kept me from you this morning: I got up during the night, I performed wudu and prayed as much as I was able to, and I dozed off during my salah, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: 'O Muhammad!' I said: 'My Lord here I am my Lord!' [14] He said: 'What is it that the most exalted group (Angels) busy themselves with?' [15] I said: 'I do not know Lord.' And He said it three times.” He said: “So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed for me, and I became aware. So He said: 'O Muhammad!' I said: 'Here I am my Lord!' He said: 'What is it that the most exalted group (Angels) busy themselves with?' I said: 'In the acts that atone.' He said: 'And what are they?' I said: 'The footsteps to the congregation, the gatherings in the masajid after the salah, Isbagh Al-wudu during difficulties.' He said: 'Then what else?' I said: 'Feeding others, being lenient in speech, and salah during the night while the people are sleeping.' He said: 'Ask.' I said: 'O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the poor, and that You forgive me, and have mercy upon me. And when You have willed Fitnah in the people, then take me without the Fitnah. And I ask You for Your love, the love of whomever You love, and the of the deeds that bring one nearer to Your love.'” The Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “Indeed it is true, so study it and learn it.” [16]

In the first part of this Hadith, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said that He had a dream in which he saw Allah subḥānahu wa ta'āla (glorified and exalted be He). Now, the scholars of Ahlul-Sunnah say it is not allowed for any human to see Allah in a wakeful state in this world. However, it is possible for the Prophets to see a dream and in that dream, they may speak to Allah subḥānahu wa ta'āla (glorified and exalted be He) directly. How this occurs is beyond our knowledge, but they are not seeing Allah subḥānahu wa ta'āla (glorified and exalted be He) in a wakeful state and a dream is a different state than a wakeful state. Allah subḥānahu wa ta'āla (glorified and exalted be He) then asks the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) what the Angels are debating. The point of the Hadith and the phrasing of the Hadith indicates that they are debating which deeds are the most beloved to Allah subḥānahu wa ta'āla (glorified and exalted be He).

What do the Angels debate? They don't debate over useless sports or politics. They are debating over which deed is the most beloved to Allah, what deed will bring a person closest to Allah subḥānahu wa ta'āla (glorified and exalted be He). The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) responds that He does not know what they are debating. This shows the humility of our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and teaches us an important lesson in that we shouldn't hesitate in saying 'I don't know' if we are unaware of a matter. Allah subḥānahu wa ta'āla (glorified and exalted be He) then opens up to him the doors of the unseen thru a method of direct revelation (meaning without an Angel as an intermediary) and, at that point, he says he knew everything. So, Allah subḥānahu wa ta'āla (glorified and exalted be He) asks Him ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) again what the Angels are debating. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said they are debating about the things that cleanse a person of their sins the most. They are debating which of these deeds is the first, which is second, and which is third in terms of most beloved to Allah subḥānahu wa ta'āla (glorified and exalted be He) and which cleanse the sins the most. All three of these are at the top of the list.

One of these is perfecting the wudu when it is difficult to do so. What does it mean to perfect wudu when difficult? This can apply especially in the winter months, or when there is no water, or when the wind is blowing while making wudu outside. The houses of the companions and the house of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) were not fully blocked from the wind. There were cracks and crevices so their houses were not completely sealed off the way our houses are sealed off. They did not have hot water like we have hot water. Can you imagine doing wudu in the freezing cold when the water is freezing cold and doing it perfect? This is what the Hadith is indicating by perfecting wudu at times of difficulty. Another deed that is beloved to Allah subḥānahu wa ta'āla (glorified and exalted be He) is walking on your feet to the masjid and in another version walking during the darkness to the masjid, both versions are correct. This applies to going to the masjid for Fajr and Isha in particular and praying it in the masjid. The third deed mentioned is waiting from one salah to the next salah, i.e. you are always eager for when the next salah is coming up. These are the three things the angels are arguing about that will bring people close to Allah subḥānahu wa ta'āla (glorified and exalted be He) and the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and the Angels mention wudu as one of them.

One additional hadith that truly demonstrates what wudu will do to a person and what benefit it will have is a Hadith, which we are all familiar with. It is the story of Bilal whose footsteps the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) heard in Paradise. Abu Buraidah narrates in Tirmidhi:

The Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) awoke in the morning and called for Bilal, then said: 'O Bilal! By what have you preceded me to Paradise? I have not entered Paradise at all, except that I heard your footsteps before me. I entered Paradise last night, and I heard your footsteps before me, and I came upon a square palace having balconies made of gold. So I said: 'Whose palace is this?' They said: 'A man among the Arabs.' So I said: 'I am an Arab, whose palace is this?' They said: 'A man among the Quraish.' So I said: 'I am from the Quraish, whose palace is this?' They said: 'A man from the Ummah of Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him).' So I said: 'I am Muhammad, whose palace is this?' They said: ”Umar bin Al-Khattab's.' So Bilal said: 'O Allah's Messenger! I have never called the adhan except that I prayed two Rak'ah, and I never committed Hadath except that I performed wudu upon that, and I considered that I owed Allah two Rak'ah.' So the Messenger of Allah (sallahu alayhi wa salam) said: 'For those two.' [17]

This Hadith shows Bilal's desire to always be in a state of wudu. This Hadith does not mean that Bilal is higher that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) or that Bilal will enter Jannah before the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). We learn in other hadith that the first person to enter Jannah after Adam was expelled from it will be our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) [18]. It simply means Allah subḥānahu wa ta'āla (glorified and exalted be He) is showing that Bilal is doing something very beloved and great to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). Bilal responds to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) by saying that there are two things he does. The first of which is that he prays to rakah after performing the adhan, and the second is that he never breaks his wudu except that he renews it immediately. Regarding the two rakah after the adhan, how many times does Bilal give the adhan? Five times a day because he is the Muadhin, and every single time he will pray two rakah. It is a Sunnah to pray two rakh between the adhan and the iqamah. The second thing he says is that he is always in a state of wudu. Praise by to Allah, Bilal is linking his place in Jannah to being in a state of wudu. Obviously, Bilal endured punishment and torture due to being a Muslim and was steadfast, but when Bilal himself was asked what he thinks and what he expects Allah subḥānahu wa ta'āla (glorified and exalted be He) to reward him for, it is for the extra prayers he performed and for always being in a state of wudu.

My dear brothers and sisters, to summarize, there are many benefits of wudu. Of the ones we discussed are:

  1. wudu is half of iman. Half of your faith is dependant upon wudu.
  2. wudu cleanses sins. So much so that it is possible for a person to be completely purified of their minor sins simply by perfecting wudu.
  3. wudu will come as a bright decoration on the Day of Judgment for the believer. Allah subḥānahu wa ta'āla (glorified and exalted be He) will decorate you and make you look beautiful and handsome on the Day of Judgment.
  4. Your faces and limbs will come Ghurran Muhajileen from the effects of wudu.
  5. It is of the noblest deeds that even the Angels are arguing about and are putting it first on the list.
  6. It is of one's iman to protect one's wudu throughout the day and night and you raise your rank in Islam simply by guarding your wudu.
  7. It is the only means of our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) recognizing us. When the Sahabah asked him how will you know your ummah, the one thing he said was that He will recognize them from the effects od wudu.

My dear brothers and sisters in Islam, if these are some of the effects and blessings of wudu, then how can we ever trivialize this deed when Allah subḥānahu wa ta'āla (glorified and exalted be He) has placed so many blessings in it. When Allah subḥānahu wa ta'āla (glorified and exalted be He) has linked our iman, our love for Him, and our recognizing of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) thru it, how can we possibly trivialize this deed? How can we perform wudu in two seconds splashing water on ourselves and everywhere around us when we stand in front of that sink? My dear brothers and sisters, a little bit of knowledge will affect us for an entire lifetime and we have only narrated a few Hadith. It is impossible after knowing these Hadith to stand in front of the sink and trivialize the wudu when you recognize how much is at stake here. If this is how much we benefit from simply talking about the blessings of one deed, imagine how much more we will benefit when we learn about the blessings of each and every deed that Allah subḥānahu wa ta'āla (glorified and exalted be He) has told us to do.

It is also important to discuss some of the basic legal laws pertaining to wudu. There is no doubt that the fiqh aspects of wudu require a much lengthier discussion. Yet at the same time it is important to very briefly summarize some of the things everyone should be aware of.

Wudu, my dear brothers and sisters, is needed primarily for two things. The first area where wudu is required is for any salah whether it is fard, nafl, Sunnah or any type of salah. The second area where wudu is required is when you are touching the mushaf. Not a book of tafseer, or a book on Islam, the actual Qur'an itself. Wudu is not needed to recite the Qur'an, only when you are touching it. You may recite the Qur'an from memory or you may recite from the Qur'an without actually touching the mushaf. However, if you want to touch a mushaf, you should have wudu. Wudu is not needed for sajdah that is done for tilawa. If you hear somebody reciting the Qur'an, you can fall into sajda without wudu. Wudu is also not needed for sajda of thankfulness. if some good news comes to you, you can fall into sajda as you are. Wudu is not needed because it is not a salah, it is only a sajda.

Wudu is not needed for when you are making duaa or dhikr. You don't need to have wudu for any duaa and any dhikr, you may make them in any state that you are.

Wudu has seven pillars that you must do. They are very simple and you can memorize them easily. They are:

  1. Intention – Intention if a pillar of all good deeds. You must have the intention to do wudu.
  2. Washing the face
  3. Washing the hands up to the elbows
  4. Wiping the head
  5. Washing the feet up until the ankles
  6. Following the order above. We don't mess this order up because the Qur'an mentions this order.
  7. The wudu is performed in a small amount of time. You don't delay it half an hour between washing various parts of the body to take a phone call or watch TV for example. It must be done in a small amount of time.

The sunnah is to perfect wudu beyond this and that is to begin with mentioning Allah's name by starting with the basmala (bismillah ir rahmanir raheem). Perfecting the wudu also includes washing the hands in the beginning, to gargling water in the mouth, and to blowing water from the nose. These acts are from the sunnah and not of the necessary things of wudu. It is also only necessary to wash each part once, but if you wash each part three times [19], other than the wiping of the head, which is done once, than this is a sunnah as well. You may also wash each part twice [20] or once [21], but once is the bare minimum. Finally, it is sunnah to say the dhikr at the end of wudu as we said earlier.

The wudu is broken by anything that is expelled from the private organs such as a fluid, gas, or solid. It is also broken by a heavy deep sleep, not if you just doze off. If your sitting in your office chair and go to sleep, it is not broken. Only a heavy deep sleep such that you lose your consciousness is what breaks wudu. It is also not broken by vomiting or bleeding according to the strongest position of the scholars. If you do vomit or bleed, that does not break the wudu even though it is better to do wudu to cleanse yourself. The wudu is not broken if you touch somebody of the opposite gender. It is authentically reported by Aisha that sometimes the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) would kiss her and then he would go and pray without doing wudu [22]. Aisha is telling us merely to touching a women does not break the wudu, even though you are not supposed to touch a non-mahram women and it is my position that it is makruh to shake hands with non-mahrams of the opposite gender. It should be avoided, but suppose you do shake hands with someone who is not your mahram in an office setting it does not break you wudu, even though it is makruh to do so. Lastly, there is a big controversy over touching ones private organ and whether or not the wudu is broken. The evidences are ambiguous in this regard and in my humble opinion it is safer to do wudu, but it does not break the wudu if you touch your own organ.

Realize, my brothers and sisters, that there is a general rule in fiqh that certainty is not lifted up because of doubt. The meaning of this is if you are unsure if you have wudu or not, you try to determine what you are certain of. For example, if you positively remember making wudu at 2 o'clock, and it now 3 o'clock and your unsure if you've broken wudu or not. If you are sure you did wudu, then you base your state on what you're sure about which is that you did wudu at 2 o'clock and you disregard being unsure because religion is based upon certainty. The opposite also applies in that if you're certain you went to the restroom at 3 o'clock, but now its 4 o'clock and your unsure if you made wudu although you remember going to the bathroom. In this case you base it on certainty and certainty is you broke your wudu. So whatever you are certain about, you base your religion and your state on that and you discard what your uncertain of.

My dear brothers and sisters in Islam, I conclude by reminding you of one more hadith that we did not discuss in the previously and it demonstrates the importance of perfecting the wudu. This Hadith is perhaps the most common Hadith about wudu. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) saw a man who was doing wudu and when he finished, the back of his foot was still dry. In those days they would do wudu sitting down and the back of the foot would be put on the sand while the top of the foot is washed, similar to how we was our feet today. This man finishes doing wudu and stands up, while the back of his foot had not been washed. Our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) says to this man “Woe to the heels because of hell-fire” [23]. This Hadith demonstrates that being careless in wudu might bring about punishment from Allah. It demonstrates that perfecting wudu guarantees Jannah because if you can enter Hellfire for not doing wudu properly, then you will enter Paradise for doing properly.

My dear brothers and sisters, heaven and hell are linked to our rituals and worship. Wudu is the key to salah and salah is the key to Jannah. The one who perfects his wudu will automatically be creating a way directly Jannah. As for the one who does not perfect his wudu, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) threatened a similar person during his time for being careless with wudu so similarly you may be punished. What will become of the person who does wudu once a year, once a month, or once a week? What will the status of the one who is not addicted to the purity of wudu? How do you think that person will ever be saved from the Fire? How do you think the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) will recognize such a person?

My dear brothers and sisters in Islam, we thank Allah for having blessed us with such a ritual that our Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) can recognize us with. We thank Allah that such a simple routine which is in fact good for us, its healthy for us, its hygienic for us, we thank Allah that so many blessings are linked to such a simple ritual that takes barely two minutes every time we do it. what a beautiful religion that Allah has given us as Allah says in the Qur'an Allah wants to purify you and Allah wants to cleanse you and this is of the goals of the Shariah. may Allah make us of those who understand those goals.

 

 

 

 

[1] Narrated by Ibn Shihab, Once `Umar bin `Abdul `Aziz delayed the `asr prayer a little. `Urwa said to him, “Gabriel descended and led the prayer in front of the Prophet (sallahu alayhi wa salaam)ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) ” On that `Umar said, “O `Urwa! Be sure of what you say.” “Urwa, “I heard Bashir bin Abi Masud narrating from Ibn Masud who heard Allah's Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) saying, 'Gabriel descended and led me in prayer; and then prayed with him again, and then prayed with him again, and then prayed with him again, and then prayed with him again, counting with his fingers five prayers.” (Bukhari, 59:32)

[2] The Prophet (sallahu alayhi wa salaam)ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said “Jibreel came to me at the beginning of what he revealed to me and taught me how to do wudu and the prayer…” (Ahmad, al-Hakam) (Kishk, pg.55)

[3] Narrated by Abdullah ibn Abbas, The Messenger of Allah (ﷺ) said: Gabriel (ﷺ) led me in prayer at the House (i.e. the Ka'bah). He prayed the noon prayer with me when the sun had passed the meridian to the extent of the thong of a sandal; he prayed the afternoon prayer with me when the shadow of everything was as long as itself; he prayed the sunset prayer with me when one who is fasting breaks the fast; he prayed the night prayer with me when the twilight had ended; and he prayed the dawn prayer with me when food and drink become forbidden to one who is keeping the fast. On the following day he prayed the noon prayer with me when his shadow was as long as himself; he prayed the afternoon prayer with me when his shadow was twice as long as himself; he prayed the sunset prayer at the time when one who is fasting breaks the fast; he prayed the night prayer with me when about the third of the night had passed; and he prayed the dawn prayer with me when there was a fair amount of light. Then turning to me he said: Muhammad, this is the time observed by the prophets before you, and the time is anywhere between two times. (Dawud, 2:3)

[4] Jibreel took the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) behind Mount Safaa. There, he caused, by the permission of Allah subḥānahu wa ta'āla (glorified and exalted be He), a spring of Zamzam to appear. Jibreel then demonstrated the wudu and the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) followed him in that procedure. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) later brought Khadija (ra) to the same spring and taught her to make wudu and they together performed prayer. (Jangda, Episode 31)

[5] Abdullah ibn Umar (RA) narrates in the episode when Jibreel came to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) to ask him some questions regarding Islam. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) answered, 'Islam is to testify that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah and to establish salah, to pay Zakaah, to perform the Hajj and Umrah, to take a complete bath from major impurities, to complete the wudu and to fast in the month of Ramadhaan.' Jibreel then asked, 'if I do these acts, am I then a Muslim?' He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) replied, 'Yes'. (Ibn Khuzaymah)

[6] The Messenger of Allah (sallahu alayhi wa salaam) said: Cleanliness is half of faith and al-Hamdu Liliah (Praise be to Allah) fills the scale, and Subhan Allah (Glory be to Allah) and al-Hamdu Liliah (Praise be to Allah) fill up what is between the heavens and the earth, and prayer is a light, and charity is proof (of one's faith) and endurance is a brightness and the Holy Qur'an is a proof on your behalf or against you. All men go out early in the morning and sell themselves, thereby setting themselves free or destroying themselves. (Muslims, 2:1)

[7] Sunan an-Nasa'i 2437

[8] (Muslim, 2:19)

[9] (Majah, 1:1:277)

[10] (Muslim, 2:53)

[11] In the version narrated in Sahih Muslim (2:20), the additional duaa “O Allah! Make me of the repentant…” is not narrated. The version narrated in Jami' at-Thirmidhi (1:55) contains this additional duaa.

[12] (Bukhari, 4:2)

[13] (Muslim, 2:52)

[14] At IlmSummit 2014, Shaykh Yasir comments on this Hadith and mentions that it is an etiquette to respond to Allah subḥānahu wa ta'āla (glorified and exalted be He) by saying 'Labbayk' (Here I am). This is why when we are called for Hajj, we say Labbayk Allahuma Labbayk (Here I am, O Allah, Here I am)

[15] This shows us that the Angels are of different ranks and the higher the rank, the better. (Shaykh Yasir Qadhi, IlmSummit 2014)

[16] (Tirmidhi, 1:44:3245)

[17] (Tirmidhi, 1:46:3689)

[18] (Muslim, 1:392), (Muslim, 1:394)

[19] (Bukhari, 4:25)

[20] (Bukhari, 4:24)

[21] (Bukhari, 4:23)

[22] (Dawud, 1:179)

[23} (Muslim, 2:40)

The post Khutbah: Wudu (Ablution) Fiqh, Rules, Purification & Blessings appeared first on MuslimMatters.org.

Pages

Subscribe to The Revival aggregator