May 1, 2012

The Quran Blog - Enlighten Yourself

Salah and its importance in Islam

Importance of Salah in the life of the Muslim’s individual:

1. Salah is an act of worship: It is not a custom. It is not a ritual. It is very special. It has no equal. It has no alternative. There are no excuses, even when you are ill, on a journey or even in a war.

2. Salah is the second and most important pillar of Islam.

3. Salah is a practical sign of obedience to the commands of Allah. It is the practical proof of our faith in Allah and Islam.

4. Salah is the only distinction between a Mo’min and a non-Mo’min.

5. Salah reminds you of Allah (SWT), when you get up in the morning, it reminds you three more times when you are busy during the day, and once again before you go to bed.

6. Salah is a…

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How to be romantic with your spouse?

April 25, 2012

As the days come to closer to one’s marriage, excitement, ecstasy and elation pump through the bride and groom. The build up to marriage is an experience of thrill and jubilation. When the marriage is solemnised, one’s happiness and delight is on the verge of brimming and tipping over. When the newlywed couple meet for the first time, words cannot describe the sweetness, bliss, serenity, pleasure and elation tasted by the two.

If every day of the marriage mirrors the first day of marriage, and every night reflects the first night of marriage, then the marriage will be a euphoric experience on this world.

The first couple of months are always a ‘honeymoon’. Once the couple settle down, then reality begins. Many couples fail at this point. The husband gets engrossed in his job. He comes home tired and late, feeling hungry and tired. He demands for the food and feels lazy to do anything. He eats, puts the dirty plates in the sink and lies down on the sofa. He might awaken to perform salāh if he is conscious of salāh. Otherwise, he wakes up later on towards the night, phones a few friends, watches TV and keeps ordering the wife to get him x and y. When it is time to sleep, the husband if he is feeling in a good mood he will have relations with his wife-but only to satisfy his needs. Once he is fulfilled, he stops and drops off to sleep. Whether the wife is satisfied or not does not even cross his mind. This becomes the routine of his life.

The wife on the other hand, she initially tries to please her husband. She slowly loses her enthusiasm as she does not receive enough attention from her husband. She cooks to please her husband. She will put effort into her food. She will try and perfect every detail in the food. The presentation, ingredients and spices are put meticulously so they complement each other. After a while she begins to tire from this as the husband does not comment or he criticises her food. As soon as the husband goes to work, she is on the phone to her associates. She cooks, watches TV, cleans the house and enjoys her day before her husband comes home. Once the husband comes, she becomes a slave again.

This style of marriage where there is no affection shown, no real emotion transmitted from one party to the other is heading towards destruction.

The husband needs to implement the romance the Prophet salallahu alaihi wasallam displayed. We consider Romeo to be romantic but not the Prophet salallahu alaihi wasallam. If I was to say the Prophet salallahu alaihi wasallam was the most romantic individual, I would not be lying. Looking attentively to the biography of the Prophet salallahu alaihi wasallam, you will find that he was extending a great deal of respect to his wives and was displaying high attention, care and love toward them.

He was the best example for the ideal manners toward the wife. He was comforting for his wives, wiping their tears, respecting their emotions, hearing their words, caring for their complaints, alleviating their sadness, going in picnics with them, racing with them, bearing their abandonment, discussing matters with them, keeping their dignity, supporting them in emergencies, declaring his love to them and was very happy with such love.

The husband and wife have to bond with one another psychologically, physically and spiritually. Here are some attractive examples and points we need to adopt to achieve a marriage of romance:

1) Know their feelings

The Prophet salallahu alaihi wasallam was telling Sayyidah Aisha radiallahu anha : “I know well when you are pleased or angry with me. Aisha replied: How you know that? He said: When you are pleased with me you swear by saying “By the God of Mohammad” but when you are angry you swear by saying “By the God of Ibrahim”. She said: You are right, I don’t mention your name.”[1]

The husband and wife should be aware of each other’s feelings. The husband should be able to gauge when his wife is upset or sad, likewise the wife should be able to read her husband’s behaviour. By being conscious of one another’s feelings, it will help in resolving any differences. When your spouse is down or upset, be there to console him/her. Sit with them, speak with them, listen to them. Try and make them smile. If the husband is always conscious of his wife’s feelings, and the wife is always conscious of the husband’s feelings, then this will assist greatly in keeping the ‘flicker’ alight.

2) Console her
Sayyidah Safiyah radiallahu anha was on a journey with the Prophet salallahu alaihi wasallam. She was late so the Prophet salallahu alaihi wasallam received her while she was crying. The Prophet salallahu alaihi wasallam wiped her tears with his own hands and tried his utmost to calm her down. [2]

This is another feature a marriage must have. Each spouse has to be there for the other in the good and bad times. The wife should find comfort and solace in the husband and the husband should find warmth and love in his wife. Be gentle with one another.

3) Laying in the wife’s lap

The Prophet salallahu alaihi wasallam would recline in the lap of our beloved mother Sayyidah Aisha radaillahu anha even in the state when she would be menstruating. The Prophet salallahu alaihi wasallam would recite the Qur῾ān whilst reclining in his wife’s lap.[3]

How many times have we rested in the lap of our spouse? These gestures may seem trivial but they are the acts which bring the hearts close. The wife can sense and see the love of her husband for her in such actions. Every so often come home and just go and rest in the lap of your wife. She will appreciate this gesture greatly.

4) Combing the spouse’s hair:

Aisha radiallahu anha would comb the hair of the Prophet salallahu alaihi wasallam and wash his hair.

This is how close a couple has to be. Love evolves and grows to such an extent that a spouse yearns to do everything for the other spouse even if it simply combing their hair. To maintain a high intensity of love, do the little things for your spouse also. Little acts have a huge psychological impact on the mind of the spouse. Seldom comb their hair, take their clothes out to wear, bring them a cold drink on a hot day, prepare something for them etc.

5) Drinking and eating from one place:

Aisha radiallahu anha would drink from a cup. The Prophet salallahu alaihi wasallam would take this cup and search for the place where the lips of his beloved wife made contact. Upon finding the place where his wife drank from the cup, he would put his lips on the very same place so that his lips have touched the place where her lips touched. He would then drink the contents of the cup at the same time enjoying union with his spouse. When there was meat to eat, Sayyidah Aisha radiallahu anha would take a bite. The Prophet salallahu alaihi wasallam would take the meat from her hand and again place his mouth the very same place where his wife ate from. This would add taste of love to his food.[4]

Do things together with your wife. Do not just eat at the same time and on the same tablecloth, but eat from the same plate. Let alone the same plate, eat together from the same article of food. This will bond the hearts so close to one another. When everything your wife comes into contact with becomes more beloved to you than food itself, imagine the flame of love in your lives?

6) Kissing:

The Prophet salallahu alaihi wasallam would kiss his wife regularly. Even when he salallahu alaihi wasallam would be fasting, he would kiss his wife.[5]

Compliment your spouse often with kisses. When exiting the house, make it habit you leave by coming into contact with your spouse. When returning home, along with saying salām to her, show that you have missed her dearly.

When she is working or busy in her household chores, surprise her with a kiss. You have to show your love. Love is the fuel of marriage; if you desire your marriage to progress, you have to express your love in every way you can.

Physical relations in a marriage are very important. The famous saying is, “actions speak louder than words.” Show your spouse you love her. Sharī῾ah promotes romance and physical relations between the husband and wife. The Prophet salallahu alaihi wasallam categorically stated,

“Conjugal relations with your wife is a sadaqah.”[6]

6) Lifting the morsel to her mouth

The Prophet salallahu alaihi wasallam said : If you spend an amount you will be rewarded for it, -even when you lift the morsel to your wife’s mouth.” [7]

The husband and wife should make these gentle gestures to exhibit their love and appreciation. Feed your spouse with your own hands now and then. This will rekindle the flame of love in your marriage.

7) Assisting her in the housework:

The Prophet salallahu alaihi wasallam would clean and help at home. He would see to his needs himself rather than demanding his wife. He would clean and see to his clothing himself.

Without being asked, if the couple help each other in day to day activities, it will make one appreciate the other. Likewise, one should try his best not to demand his/her spouse to do things too much. Whatever one can do himself, he should do. We need to be considerate of the spouse. The wife works tirelessly all day. So if the husband was to be considerate and realise his wife works hard, this will touch the wife. Likewise, if the wife was to go out of her way to see to the needs of her husband being considerate, it will induce a great spark of love between the two.

8 ) Telling her stories

Discuss stories and events with your spouse. Engage in light hearted discussions with her-something to laugh and joke over. The Prophet salallahu alaihi wasallam on many occasions would discuss stories, events and have light hearted discussions. The famous story narrated by Sayyidah Aisha radiallahu anha regarding Umm Zar’ is evident.

This is one angle which is neglected more so than often. It is all ‘business’ between the husband and wife. They do not get into light hearted conversations. Instead, the husband rings his friends and chuckles with them. The wife on the other hand giggles during the day with her friends. This should not be the case. Focus and divert all your amusement and entertainment at your spouse. If you want to laugh, then let it be that you are laughing with your wife.

Make it a point in your busy schedule daily where you sit with your wife and do nothing but have fun with her.

9) Sharing happy occasions with her:

Once when the Ethiopians were practicing target shooting in the masjid complex, the Prophet salallahu alaihi wasallam stood with his wife watching. Not only did the Prophet salallahu alaihi wasallam stand with his wife, he put his cloak around her. The Prophet salallahu alaihi wasallam although he had other jobs to do, he stayed there standing with his wife. He only went when his wife wanted to go.[8]

A husband should be one who shares happy occasions and experiences with his wife. When it is raining, cold or sunny, one should shelter his wife.

You should be willing to sacrifice your errands to spend time with your wife. When the spouse sees sacrifice for her sake, it will create immense love and respect in their heart.

10)Racing with his wife

The Prophet salallahu alaihi wasallam would exercise and play with his wife also. The famous incident of the Prophet salallahu alaihi wasallam challenging his wife to race is well known.

When a couple can have such good times together, it only ignites the love even more.

11) Calling her by a beautiful name:

The Prophet salallahu alaihi wasallam would call his wife ‘Humairā’’ out of love. Linguistically it means the little reddish one, but the scholars state that in reality it refers to someone who is so fair that due to the sun they get a reddish tan. This was the reason why the Prophet salallahu alaihi wasallam called her Humairaa’.[9]

Call your spouse nice sweet names. One has to show his partner love and affection in every little thing. One needs to feed love constantly to his spouse to keep the flame burning.

Once the Prophet salallahu alaihi wasallam stared into his wife’s eyes. He was gazing at the world within his wife’s eyes. He then said to Sayyidah Aisha radiallahu anha in praise of her beauty,

“How white are your eyes.”[10]

This is what is needed. The husband and wife should be constantly complementing and praising each other. The husband has to show his love and attraction to his wife. The wife needs to show her infatuation for her husband. When there is a reciprocal relationship, the marriage climbs heights.

12)Dress for your spouse

Sayyiduna Ibn Abbās radiallahu anhu said: “As my wife adorns herself for me, I adorn myself for her. I do not want to take all of my rights from her so that she will not take all of her rights from me because Allah, the Exalted, stated the following: “And women shall have rights similar to the rights against them.” (Qur῾ān 2 :228.)[11]

This is another area where many spouses fail. The wife only dresses when it is a special occasion. The husband on the hand stays scruffy and does not take care to be neat and tidy. If the couple want their everyday to be a special occasion like their wedding day, they must dress to impress!

The wife should wear the clothing which pleases her husband. Likewise, the husband should wear what the wife likes. Every time the husband and wife glance at each other, the glance should arouse them and stir up more love for their spouse. This will ignite the love in the heart.

13)Utilising perfume:

The Prophet salallahu alaihi wasallam would have a container for perfume. He would use perfume constantly.[12] One should make an effort to smell good for his wife all the time. Looking good, keeping clean, smelling nice compliments a relationship exceptionally. Make sure you hair is tidy, your clothes are neat and you smell pleasant. This will attract your spouse always and inject affection into the marriage.

14)Do not talk about her private matters:

The Prophet salallahu alaihi wasallam described the one who discloses his wife’s affairs to others as amongst the worst of people.[13]

Whatever occurs between yourself and your spouse should remain between you two. How unmanly and shameful is it when a husband discusses his wife to his friends? The secrets and issues of the spouse must not be narrated at all to anyone. Do not talk about your wife to others. Your wife is for you. You are for your wife. Your fidelity and loyalty should always be to your spouse.

15) Loving & respecting their families

Another great factor to contribute to a healthy relationship is to love and cherish the family of your spouse. The Prophet salallahu alaihi wasallam was once asked whom he loved the most. He replied, “Aisha.” When the questioner rephrased his question and asked from amongst the men, he replied, “Her father.”

The Prophet could have easily said Abu Bakr. His answer displays such intelligence and ingenuity, that in one response he displayed his devotion to his wife and her family. He exhibited his fondness for his in-laws. Imagine how happy his wife Sayyidah Aisha would have become upon hearing this response?

Compliment your in laws in front of your wife. Compliment your wife to her family. Your wife will really appreciate this.

Never underestimate the importance of seemingly little things as putting food in your wife’s mouth, opening the car’s door for her, etc.

Try to always find some time for both of you to pray together. Strengthening the bond between you and Allah Subhanahu wa Ta’ala is the best guarantee that your own marital bond would always remain strong. Having peace with Allah Subhanahu wa Ta’ala will always result in having more peace at home.

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[1] وفي صحيح البخاري عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنِّي لَأَعْلَمُ إِذَا كُنْتِ عَنِّي رَاضِيَةً، وَإِذَا كُنْتِ عَلَيَّ غَضْبَى» قَالَتْ: فَقُلْتُ: مِنْ أَيْنَ تَعْرِفُ ذَلِكَ؟ فَقَالَ: ” أَمَّا إِذَا كُنْتِ عَنِّي رَاضِيَةً، فَإِنَّكِ تَقُولِينَ: لاَ وَرَبِّ مُحَمَّدٍ، وَإِذَا كُنْتِ عَلَيَّ غَضْبَى، قُلْتِ: لاَ وَرَبِّ إِبْرَاهِيمَ ” قَالَتْ: قُلْتُ: أَجَلْ وَاللَّهِ يَا رَسُولَ اللَّهِ، مَا أَهْجُرُ إِلَّا اسْمَكَ (رقم الحديث 5228)

[2] وفي السنن الكبرى
عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَتْ صَفِيَّةُ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ، وَكَانَ ذَلِكَ يَوْمَهَا فَأَبْطَأْتُ فِي الْمَسِيرِ، فَاسْتَقْبَلَهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهِيَ تَبْكِي وَتَقُولُ: «حَمَلْتَنِي عَلَى بَعِيرٍ بَطِيءٍ، فَجَعَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَمْسَحُ بِيَدَيْهِ عَيْنَيْهَا وُيُسْكِتُهَا(رقم الحديث 9117)

[3] صحيح البخاري
عَائِشَةَ حَدَّثَتْهَا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «كَانَ يَتَّكِئُ فِي حَجْرِي وَأَنَا حَائِضٌ، ثُمَّ يَقْرَأُ القُرْآنَ» (رقم الحديث 297)

[4] وفي سنن النسائي
قَالَ: سَمِعْتُ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا تَقُولُ: «كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُنَاوِلُنِي الْإِنَاءَ فَأَشْرَبُ مِنْهُ وَأَنَا حَائِضٌ، ثُمَّ أُعْطِيهِ فَيَتَحَرَّى مَوْضِعَ فَمِي , فَيَضَعُهُ عَلَى فِيهِ» (رقم الحجيث 281)

[5] وفي صحيح مسلم
عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا: «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يُقَبِّلُهَا وَهُوَ صَائِمٌ» فَسَكَتَ سَاعَةً، ثُمَّ قَالَ: نَعَمْ (رقم الحديث 1106)

صحيح البخاري
وَكَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ بِاللَّيْلِ سَارَ مَعَ عَائِشَةَ يَتَحَدَّثُ (رقم الحديث 5211)

وفي صحيح ابن حبان
عَنْ عُرْوَةَ، قَالَ: قُلْتُ لِعَائِشَةَ: يَا أُمَّ الْمُؤْمِنِينَ، أَيُّ شَيْءٍ كَانَ يَصْنَعُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ عِنْدَكِ؟ قَالَتْ: «مَا يَفْعَلُ أَحَدُكُمْ فِي مِهْنَةِ أَهْلِهِ، يَخْصِفُ نَعْلَهُ، وَيَخِيطُ ثَوْبَهُ، وَيَرْقَعُ دَلْوَهُ» (1) . [5: 47] (5676)

[6] وفي صحيح مسلم
عَنْ أَبِي ذَرٍّ، أَنَّ نَاسًا مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالُوا لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: يَا رَسُولَ اللهِ، ذَهَبَ أَهْلُ الدُّثُورِ بِالْأُجُورِ، يُصَلُّونَ كَمَا نُصَلِّي، وَيَصُومُونَ كَمَا نَصُومُ، وَيَتَصَدَّقُونَ بِفُضُولِ أَمْوَالِهِمْ، قَالَ: ” أَوَلَيْسَ قَدْ جَعَلَ اللهُ لَكُمْ مَا تَصَّدَّقُونَ؟ إِنَّ بِكُلِّ تَسْبِيحَةٍ صَدَقَةً، وَكُلِّ تَكْبِيرَةٍ صَدَقَةً، وَكُلِّ تَحْمِيدَةٍ صَدَقَةً، وَكُلِّ تَهْلِيلَةٍ صَدَقَةً، وَأَمْرٌ بِالْمَعْرُوفِ صَدَقَةٌ، وَنَهْيٌ عَنْ مُنْكَرٍ صَدَقَةٌ، وَفِي بُضْعِ أَحَدِكُمْ صَدَقَةٌ، قَالُوا: يَا رَسُولَ اللهِ، أَيَأتِي أَحَدُنَا شَهْوَتَهُ وَيَكُونُ لَهُ فِيهَا أَجْرٌ؟ قَالَ: «أَرَأَيْتُمْ لَوْ وَضَعَهَا فِي حَرَامٍ أَكَانَ عَلَيْهِ فِيهَا وِزْرٌ؟ فَكَذَلِكَ إِذَا وَضَعَهَا فِي الْحَلَالِ كَانَ لَهُ أَجْرٌ» (رقم الحديث 1006)

[7] وفي صحيح البخاري
وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً إِلَّا أُجِرْتَ عَلَيْهَا، حَتَّى اللُّقْمَةَ تَرْفَعُهَا إِلَى فِي امْرَأَتِكَ» (رقم الحديث 6733

[8] مسند أحمد
قَالَ: ابْنُ شِهَابٍ أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ، قَالَتْ: وَاللهِ لَقَدْ رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُومُ عَلَى بَابِ حُجْرَتِي وَالْحَبَشَةُ يَلْعَبُونَ فِي الْمَسْجِدِ، ” وَرَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتُرُنِي بِرِدَائِهِ لِكَيْ أَنْظُرَ إِلَى لَعِبِهِمْ، ثُمَّ يَقُومُ مِنْ أَجْلِي حَتَّى أَكُونَ أَنَا الَّتِي أَنْصَرِفُ، فَاقْدُرُوا قَدْرَ الْجَارِيَةِ الْحَدِيثَةِ السِّنِّ، الْحَرِيصَةِ عَلَى اللهْوِ ” (رقم الحديث 26358)

[9] وفي سنن إبن ماجه
عَنْ عَائِشَةَ، أَنَّهَا قَالَتْ: يَا رَسُولَ اللَّهِ مَا الشَّيْءُ الَّذِي لَا يَحِلُّ مَنْعُهُ؟ قَالَ: «الْمَاءُ، وَالْمِلْحُ، وَالنَّارُ» ، قَالَتْ: قُلْتُ: يَا رَسُولَ اللَّهِ هَذَا الْمَاءُ قَدْ عَرَفْنَاهُ، فَمَا بَالُ الْمِلْحِ وَالنَّارِ؟ قَالَ: «يَا حُمَيْرَاءُ مَنْ أَعْطَى نَارًا، فَكَأَنَّمَا تَصَدَّقَ بِجَمِيعِ مَا أَنْضَجَتْ تِلْكَ النَّارُ (رقم الحديث 2474)

وفي مصباح الزجاجة في شرح سنن إبن ماجه
يَا حميراء الخ قَالَ فِي النِّهَايَة الْحُمَيْرَاء تَصْغِير الْحَمْرَاء يُرِيد الْبَيْضَاء (ج 1 ص 178 قديمي كتب خانه)

قَالَ الْقُرْطُبِيُّ قِيلَ مَعْنَى حَمْرَاءِ الشِّدْقَيْنِ بَيْضَاءُ الشَّدْقَيْنِ وَالْعرب تطلق على الْأَبْيَض الْأَحْمَر كرهة اسْمِ الْبَيَاضِ لِكَوْنِهِ يُشْبِهُ الْبَرَصَ وَلِهَذَا كَانَ صلى الله عَلَيْهِ وَسلم يَقُول لعَائِشَة ياحميراء (ج 7 ص 140 دار المعرفة)

[10] وفي كتاب الفوائد
عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِعَائِشَةَ ذَاتَ يَوْمٍ: «مَا أَكْثَرَ بَيَاضَ عَيْنَيْكِ»(رقم الحديث 796)

[11] وفي مصنف إبن أبي شيبة
عَنِ ابْنِ عَبَّاسٍ قَالَ: ” إِنِّي أُحِبُّ أَنْ أَتَزَيَّنَ لِلْمَرْأَةِ، كَمَا أُحِبُّ أَنْ تَتَزَيَّنَ لِي الْمَرْأَةُ، لِأَنَّ اللَّهَ تَعَالَى يَقُولُ: {وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ} [البقرة: 228] (رقم الحديث 19263)

[12] وفي سنن أبي داود
عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: «كَانَتْ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سُكَّةٌ يَتَطَيَّبُ مِنْهَا» (رقم الحديث 4162)

[13] وفي صحيح مسلم
قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ مِنْ أَشَرِّ النَّاسِ عِنْدَ اللهِ مَنْزِلَةً يَوْمَ الْقِيَامَةِ، الرَّجُلَ يُفْضِي إِلَى امْرَأَتِهِ، وَتُفْضِي إِلَيْهِ، ثُمَّ يَنْشُرُ سِرَّهَا» (رقم الحديث 1437)


In Times of Dismay – Only ALLAH SWT

April 25, 2012

Again of every drop my heart had bled
There were tears that were never shed
As i held back tears and sank in gloom
I found myself again half dead

I closed my eyes as a tear tickled down my cheek
Deep within i was breaking and growing weak
The hand of a friend had pierced my soul again
I trembled as to Allah I began to speak

Your Mercy upon me is not unknown
after the smile I had to frown
You reminded me again, Oh Lord
Man has to reap what he has sown

Should I forgive or make him pay
He is sorry that’s all he will say
But Oh Allah Tell me is it fair
everything just adds to my dismay

I cuddled myself under my table and cried
And I cried until my tears had dried
How brutal is this world – aah
With all this I will still Abide.

My Lord; You are enough for me
Let this world in their own hell be
No matter what they do or say
from your remembrance i won’t be free

All these pains you will resolve
No more in them i will involve
Its only You and me – My Lord
Around You alone my Life will revolve.

They call themselves pious and claim so much
I claim nothing, but am only in touch
with You my Lord, alone with You
this life is not worth living as such

They blackmail me in Your religion’s name
They are yet themselves to tame
Again I feel laughed upon
Why don’t You end this Life’s game

Oh Allah as every time i have turned to You
again today i don’t know what to do.
I see no place where there is shade
This world is a lie only You are TRUE.

I surrender my broken self to You
Please mend it as only You can do
i am crashed to uncountable pieces
Be pleased oh Lord and call me unto You!


Alhamdulillah ala deen Al Islam

December 31, 2010

I wanted to talk and there was no one around
it was so silent, I could hear my heart pound
I was feeling scared and worried
I wanted to scream and create some sound.

I got up and performed Ablution
slowly life seemed to be an illusion
My worries eased and i felt at peace
Allah swt was clearing away my confusion

I then recited the Quran aloud
my heart was cleared of grief’s cloud
I atlast heaved a sigh of relief
“am just a Humble Muslimah and not proud”

Islam is the real code of life
Trough it i have victored every strife
I have smiled through tears of blood
Islam has helped me cobat every knife

Alhamdulillah ala deen il Islam


Wisdom of Imam Abu Hanifah May ALLAH SWT Be Pleased with him

December 31, 2010

Assalam Alaikum wa rahmatullahi wa barakatuhu I hope this mail finds you all in the best of circumstances, I had come across this post and SubhaanALLAH it enlightened me and I felt a necessity of sharing it with as many Muslims as possible.

 Is this person a kaafir or not?

Muhammad bin Mukatil relates that a man approached Imam Abu Hanifa and asked him, “What is your opinion regarding a person who does not hope for Jannah, who doesn’t fear Allah (swt) and is not afraid of the fire of Hell. He eats meat of animals not slaughtered according to religious requirements and observes prayers without Ruku’ (bowing) and Sujud (Prostration), and testifies to what he has not seen (witnessed). He dislikes Haq (Which is right and certain) and loves Fitna (Trials and tribulations)

The students of Imam Abu Hanifa replied “This persons situation is difficult, problematic and hard to solve.” In another version it is narrated that they replied, “This person is very bad and these characteristics are of a Kaafir”.

Imam Abu Hanifa replied, “This persons situation is not difficult and these are not properties of a Kaafir, as this is a person who doesn’t wish or hope for Jannah but wishes and looks forward to meeting Allah (swt). He fears Allah (swt) and not the Fire of Hell (obviously he who fears Allah (swt) will refrain from all that is prohibited and do what is asked of him and thus will not need to fear Hell as he will be going into Jannah – Insha Allah). He doesn’t fear injustice and unfairness from Allah (swt) in His rule. He eats Fish and Crust (remember these do not have to be slaughtered). He reads Salatul Janazah in which there is no ruku’ or sujud. He testifies that there is only One Allah (swt) (though he has not seen him) and Muhammad (saws) is His Messenger. He dislikes Haq (what is right) which is death, as it is certain. He loves his children, money, wealth and possessions as they are Fitna”

After hearing this remarkable answer, the questioner stood up and kissed Imam Abu Hanifa’s head and said, “I bear witness that you are a receptacle for knowledge.”

(Extracted from ”The Wisdom of Abu Haneefah” By Shaykh Ahmed Ali)

 May ALLAH SWT guide us all alike ALLAHumma aameeen


Am a Moderate Muslim

January 22, 2010

 

I don’t pray 5 times a day
Only jummah is enough for me
I don’t fast the full thirty
Five is how many I do

Yes I drink
But only in moderation
I don’t get drunk or puke up in the loo
Yes I am a moderate Muslim

I check out the fit women
But only one at a time
I don’t sleep with them
Coz that’s extreme
I only date them, hug them, hold hands and kiss them.
Coz everything in moderation right?

I take drugs
But only class C ones
Avoid the hard ones
Coz only the fanatics do that

A moderate Muslim is the label I have given myself
Coz I can’t leave Islam
Coz it’s the truth
Can’t be an atheist or secular humanist

So I reconcile my Islam
To please the westerners
By compromising
And trying oh so very hard to fit in

My name is Muhammed
But to all and sundry I am Mo
During lunch and after work
Off to the pub I go
A few bevies
Nothing to heavy
Every weekday
Except for Fridays
Coz that’s a holy day

Despite all my compromises of my Islam
I cannot find any peace of mind or satisfaction in my heart
I feel guilty and ashamed
Feelings of nausea and self hate

My mind is in conflict and I find myself asking a question
Maybe to this you can relate

The question is

If you’re convinced of Islam then why follow it in moderation?
Should you not follow it completely and fundamentally?
Despite what the non-Muslims think or say
Coz who are they to tell us how we should follow the truth
When they are lost and following the misguidance.

Author: Showkat


The Major Differences between the Shi’i and Sunni Schools of Thought

January 22, 2010

By Mufti Yaseen Shaikh

It is commonly known that the major differences within the Muslims started to occur in the era of Uthmaan (may Allah be pleased with him). Until then, the Muslims never had any major differences that would make them differ in their faith. Maybe, there were a few instances in which the Companions of the Prophet might have differed, but none were such that would divide them into different sects.

This division in the Ummah in the form of Shi’as started according to some at the time of Uthmaan’s martyrdom and some say it started at the time of the battle that took place between Ali and Ayesha called ‘The battle of the Camel’. Some say this group or sect was formed at the time of the battle between Ali and Mu’awiyah called ‘The battle of Siffeen’.

The people were unanimous upon the selection of Uthmaan for the Caliphate until a few people emerged. They tried to cause some friction in the Muslims and they found their way through to this by making a claim that Ali should have been the successor to the Caliphate and not Uthmaan due to the fact that Ali is also a close relation of the Prophet. This view of there’s was not only incorrect but also it was against the fundamentals of the religion. Islam abolished these customs in which family connection would be regarded. Instead, Islam has made ‘taqwa’ (fear of Allah) the basic and fundamental quality, which should be found in a person and not family ties. If family ties were made the basis then there would be no difference between the Islamic doctrine and monarchy.

The Majority of Muslims is Sunni and the Shi’as are a minority. The reason for this is very clear and needs no explanation. Shi’as are mainly found in Iran and also in areas of Iraq and Syria.

 In this essay I would like to discuss the major differences between the two main sects of the Muslims that are still relevant today. Before that I would like to mention, that in the hadith of Rasoolullah in which he states that my Ummah (nation) will be divided into seventy-three sects, it doesn’t necessarily state that there will be seventy-three and no more or no less. Instead, it means that many changes will come about in the beliefs of my Ummah such as the differences that came in the ‘People of the Books’ before us.

In the Shi’as themselves there has been major differences that have divided them into many sects. At the end of the day they all come back to one primary belief, which is, the Caliphate and Imamate of Ali straight after the demise of the Prophet. Basically, this is the tree of Shi’ism and all the other different sects are its branches.

There are five main sects in the Shi’a School. Each of these consists of many. Shahrastani has outlined this in the contents list of his famous book ‘Al-Milal wal-Nahl’. The five main sects are, Kaysaniya, Zaydiya, Imamiya, Ghaliya and Isma’iliya.

Some of these fives sometimes incline towards some of the fundamentals of the Mu’tazilites and sometimes the fundamentals of the Sunnis and sometimes the fundamentals of Anthropomorphism in theological aspects of belief.

 A brief introduction to all five:

1.Kaysaniya- A shi’te group, who maintained that after the death of Hussein, the Imam was another son of Ali, Muhammad ibn al-Hanafiyya (d. 81/700) (Glossary of Islamic Terms, p.187 Aisha Bewley, London 1998)

2. Zaydiya- The’fiver’ Shi’a. They followed Zayd ibn Ali, the grandson of Hussein. They say that any of the Ahl al-Bayt can be Imam. They are Mu’tazilite (rational) in doctrine and rather puritanical. Sufism is forbidden by them. (Ibid p.195)

3.Imamiya- The ‘twelver’ Shi’as. They believe that after the Prophet, twelve Imams have come and they had the same authority of legislation as the Prophet had himself. The majority of the Shi’as we find today are Imamiya. (Taken from ‘Differences of the Ummah and the straight path’, Urdu, p.19 Maulana Yusuf Ludhyanwi, Deoband)

4. Ghaliya- They are very extreme in regards to their beliefs about the Imam. Sometimes they exaggerate and raise the status of a particular Imam to that of God and sometimes they degrade the status of God and bring him down to the level of the Imam. (Al-Milal wal-Nahl p.140 v.1, Shahrastani, Beirut, 2000)

5. Isma’iliya- The ‘sevener’ Shi’as, the followers of Ismail, son of Ja’far as-Sadiq (d. 148/765). Many of their doctrines were influenced by those of the Manicheans. They assert that Ismail completed the cycle of seven Imams after which the era of the hidden Imams began, and these Imams send out emissaries. They believe that if the Imam is not manifest (qa’im), then his emissary or proof (hujja) must be manifest. (Glossary of Islamic terms, p.186 Aisha Bewley, London 1998) Shahrastani writes, “ The ‘Ismailiya’ differ from the ‘Musawiya’ and the ‘twelvers’ by proving the Imamate of ‘Ismail’ who was the oldest son of Ja’far as-Sadiq.” (Al-Milal wal-Nahl p.155 v.1, Shahrastani, Beirut, 2000)

Above was a brief introduction to the schools within the Shi’ite sect. These schools vary in many aspects of belief but at the end come back to one primary belief regarding the Imamate of Ali and his succession to the Caliphate directly after the Prophet without the inturruptence of Abu Bakr, Umar or Uthmaan. There are various schools within these five. They have differences amongst them but none are such that would take them out of the fold of their own sect.

After briefly elaborating on the various Schools amongst Shi’ites themselves, now I would like to discuss the major differences that these schools hold with the mainstream sect of Islam, ‘The Sunnis’.

 The first and foremost difference amongst the two sects is regarding the Caliphate and leadership after the demise of the Prophet Muhammad.

The Sunni’s believe that the Prophet Muhammad died without appointing a leader who would be his rightful successor. The companions of the Prophet later made this appointment in a huge gathering that consisted of major figures from amongst them. If the appointment of Ali was made by the Prophet himself in his lifetime then this would have been known by the companions and they wouldn’t have done such a thing to seize this from him for they were very pious people who have been praised time and time gain in the Qur’an. Allah Ta’ala says:

 “And the first and the early ones to lead the way, of the Muhajirin and the Ansar, and those who followed them in goodness Allah is well pleased with them and they are well pleased with him and he has made ready for them gardens underneath which rivers flow, wherein they will abide forever. That is the supreme triumph.” (Surah 9, verse 110)

 The status of the companions of the Prophet and moreover the very companion that migrated with him, Abu Bakr, is clearly visible from this verse in which Allah has praised them and promised for them entry into paradise. How then can one claim that these very people who on one hand are guaranteed entry into paradise are crooks and evil people who seized Ali of his leadership. Any open-minded person will surely not be deceived by this claim.

 The Shi’as believe that the Prophet himself made the appointment of the leadership in his lifetime.

Allamah Sayyid Muhammad Husayn Tabatabai writes: The Prophet also displayed great interest in the problem of succession and never failed to appoint a successor when necessary. Whenever he left Medina he would appoint a governor in his own place. Even when he migrated from Mecca to Medina and there was as yet no idea as to what would occur, in order to have his personal affairs managed in Mecca for those few days and to give back to people what had been entrusted to him, he appointed Ali as his successor. In the same way, after his death Ali was his successor in matters concerning his debt and personal affairs. The Shi’ites claim that for this very reason it is not conceivable that the Prophet should have died without appointing someone as his successor, without having selected a guide and leader to direct the affairs of Muslims and to turn the wheels of Islamic society. (SHI’A, Allamah Sayyid Muhammad Husayn Tabatabai, p. 175. published in Qum, Iran)

In the light of the above-mentioned, Shi’as believe that all those persons who stepped up to the leadership before Ali were crooks who snatched the leadership from him. The proof for their view is the above-mentioned. We may ask a question here as to under what basis did you take this to be an instruction from the Prophet for the succession of Ali to the leadership? If we can take this to be an instruction for the appointment of Ali then how about the appointment of Abu Bakr as the deputy of the Prophet on his Hajj mission? Also, how about the appointment of Abu Bakr for leading the prayers while the Prophet Muhammad was in the illness that caused his death due to which he was unable to lead the prayers? Prayers are one of the most important aspects of the religion. If Abu Bakr was made the leader by the Prophet himself for this great duty then most definitely he is a man who possesses such qualities, which make him rightful for the succession to the leadership. Ali was asked whilst on the pulpit of the Jami’ Mosque of Kufah, why did you people make Abu Bakr the leader and Caliph after the Prophet? He answered, “ The most important of the religious affairs is Prayers. The Prophet appointed Abu Bakr as our leader in prayers whilst he was on his deathbed. Even though I was present and the Prophet also acknowledged my presence but for this great mission the Prophet didn’t remember me, instead he ordered Abu Bakr to lead the Prayers. Thus, the same person whom the Prophet chose to be in charge of our religious affairs (prayers) we chose him to be the leader of our worldly affairs.” (Difference of the Ummah and the straight path (Urdu), Maulana Yusuf Ludhyanwi, p. 17,18, Deoband)

Furthermore, the Shi’as have tried to strengthen their claim by mentioning various narrations regarding the Prophet saying at a place called Ghadeer-I-Khum whilst raising the hands of Ali that “Ali is the ‘Mawla’ of whosever’s ‘Mawla’ I am. (Al-Milal wal-Nahl p.131 v.1, Shahrastani, Beirut, 2000) There are many meanings of the word ‘Mawla’. It can either mean protector, master, lord, patron, client, friend, companion or associate. (The Hans Weir, Arabic-English Dictionary, the third edition, p.1101, New York 1976)

 We have to see which of these meanings would fit the Prophet that would also fit Ali and the best possible meaning, which would fit the two, is friend, companion or associate. That is why Umar is reported to have said when facing Ali, “ Glad tidings to you oh Ali! You have become the companion of every believing man and woman.” (Al-Milal wal-Nahl p.131 v.1, Shahrastani, Beirut, 2000)

Not only do Shi’as believe in Ali to be the rightful successor to the leadership, but also they have gone one step ahead and have said that Ali is an Imam of the people. An Imam in the Shi’a school of thought holds a great significance and a great status. The Imamate doctrine forms the core of Shi’ite theology. Now we will go on to explain the Imamate doctrine and the role of an imam in the Shi’a School together with all the other differences between them and Sunnis.

 IMAMATE- This is the core element of Shi’a faith. Anyone who doesn’t have faith in the Imamate is not a Muslim according to the Shi’as.

Allamah Tabatabai has defined an Imam as follows: “ Imam or leader is the title given to a person who takes the lead in a community in a particular social movement or political ideology or scientific or religious form of thought. Naturally, because of his relation to the people he leads, he must conform his actions to their capabilities in both important and secondary matters.”

 He goes on to say: “ Thus the Imamate and religious leadership in Islam may be studied from three different perspectives: from the perspective of Islamic government, of Islamic sciences and injunctions, and of leadership and innovative guidance in the spiritual life. Shi’ism believes that since Islamic society is in dire need of guidance in each of these three aspects, the person who occupies the function of giving that guidance and is the leader of the community in these areas of religious concern must be appointed by God and the Prophet.” (SHI’A, Allamah Sayyid Muhammad Husayn Tabatabai, p. 173. published in Qum, Iran)

It is necessary in the Shi’a faith that this Imam be designated and appointed by the Imam who preceded him.

This is totally different from the Sunni school of thought in which the concept of leadership of the Muslim community is essentially a temporal leadership.

 Moojan writes explaining the concept of leadership in the Sunni school, “ The Caliph is a first among equals, elected ideally by consensus, although later the hereditary principle became the norm.

 (An Introduction to Shi’i Islam, p. 147, by Moojan Momen. Published by Yale University Press 1985)

The Shi’as also believe that Imamate is a continuous chain. Some Shi’i traditions even give the names of all the Imams going back from Muhammad to Adam. (An Introduction to Shi’i Islam, p. 148, by Moojan Momen. Published by Yale University Press 1985)

According to Shi’a faith, the imamate is a continuous chain ending on the ‘Promised Mahdi’. Tabatabai writes: “ The previous discussions lead us to the conclusion that in Islam, after the death of the Holy Prophet, there has continuously existed and will continue to exist within the Islamic community an Imam (leader chosen by God).” (SHI’A, Allamah Sayyid Muhammad Husayn Tabatabai, p. 189. published in Qum, Iran) The question we may ask here is, that if these so called Imams were chosen by God then why is it that after Ali ibn al-Hasan the Shi’as are not united upon the selection of the Imams. Why is it that some sects of the Shi’ites consider some and other sects consider others to be the chosen Imam? Surely this is a question that is unanswered. Shahrastani writes: “ The Imamiya do not attest or confirm in appointing an Imam after Hasan, Husayn, and Ali ibn al-Hasan to any one particular one. Rather, contradictions amongst themselves are many. (Al-Milal wal-Nahl p.132 v.1, Shahrastani, Beirut, 2000)

According to the Shi’as, this Imam is not only chosen, but he also possesses certain characteristics and qualities which make him of that caliber and status of being a role model. These qualities are as follows: A. The conferment of the Imamate by designation or covenant (which has already been discussed). B. Ma’sum (Immunity from sin and error). C. He is the best of man. (An Introduction to Shi’i Islam, p. 1153,154,155, by Moojan Momen. Published by Yale University Press 1985)

 Other attributes of the Imam are Ilm (knowledge) and Walaya (spiritual guidance)

 Knowledge means general and religious knowledge. Some have gone so far as to say that they also possess knowledge of the unseen. This is completely against the fundamentals of the religion of Islam as only Allah alone possesses this type of knowledge and nothing is unseen to Allah. This type of knowledge is called unseen according to man. Most Shi’i theologians have agreed, however, that the Imams do not inherently possess knowledge of the unseen (Ilm al-ghayb), that is to say what is in the future and what is in men’s minds, although glimpses of this knowledge are occasionally given to them by God out of his bounty. (An Introduction to Shi’i Islam, p.156, by Moojan Momen. Published by Yale University Press 1985)

Due to the knowledge that this Imam possesses, Shi’as believe that he has the right to legislate and to cancel out any previous rulings and orders set in the Qur’an thus raising him to the status of the Prophet.

Maulana Yusuf Ludhyanwi writes: “Ponder for a moment. On one side between Isa and Muhammad there’s a gap of approximately six centuries in which there was no spiritual guide sent by Allah and on the other hand, according to the Shi’as, as soon as the Prophet Muhammad, who was a universal guide for mankind until the day of judgment, dies then without a pause, Allah lifts up an Imam who has the authority to legislate and cancel out previous rulings. Not one, but twelve Imams of this nature and when two and a half centuries past then this chain suddenly stops. Rather, this twelfth Imam is also made disappeared from the age of two. Can a person who has faith and belief in the Prophet hood, and according to that faith believes that the Islamic laws and rulings are to stay and shine until the last day cope with this doctrine of Imamate for one second? Most certainly not. This doctrine of Imamate is a conspiracy against the eternity and finality of Islam. This is the very reason that right from the very first till the present Ghulam Ahmad Mirza Qadiyani whosoever claimed Prophet hood borrowed their views from this doctrine of Imamate.

 This doctrine in itself is incorrect. For this reason, the Shi’as couldn’t hold up the weight of this belief for too much of a long time, so instead they cut the chain at the twelfth Imam and got rid of him in some cave called ‘surra man ra’a’. From the time he vanished till today, eleven and a half centuries have passed but no one is aware of this Imams traces or his state.” (Difference of the Ummah and the straight path (Urdu), Maulana Yusuf Ludhyanwi, p. 17,18, Deoband)

The above mentioned is enough for one to understand this concept.

Taqiyyah (Dissimulation)

 Tabatabai has defined Taqiyya saying: Our aim is to discuss that kind of Taqiyya in which a man hides his religion or certain of his religious practices in situations that would cause definite or probable danger as a result of the actions of those who are opposed to his religion or particular religious practices. (SHI’A, Allamah Sayyid Muhammad Husayn Tabatabai, p. 223. published in Qum, Iran)

Even according to the Sunni School there are some situations in which a man is allowed to hide his faith in order to save him from getting killed. This is under the verse of the Holy Qur’an, “ Anyone who, after accepting faith in Allah, utters unbelief, except under compulsion, His heart remaining firm in faith.” (Surah 16, verse 106)

However, the Sunnis refer to this as ‘Ikraah’ (compulsion) and not ‘Taqiyya’. This doctrine of Taqiyya is a part of the Shi’a faith and is very wide in the Shi’a School. It may be practiced quiet frequently, whereas, according to the Sunnis to hide ones faith or to utter words of disbelief while the heart is firm and strong on Islam is only acceptable in situations where if not practiced then there will be fear of getting killed. The conditions to practise this act are found in numerous Sunni books. An example is ‘Al-Jami’ li Ahkaam il-Qur’an by Qurtubi under the above-mentioned verse in volume 10 pages 120 onwards. (Published in 1993, Beirut, Lebanon)

After allowing Taqiyya, this makes it lawful for a man to even lie or to indulge in prohibited acts at times. (A comprehensive Encyclopedia of the religions of the World, Urdu, p. 264. Translation of a book in Arabic called, ‘Al-Mawsu’ah al-Maysirah fil Adyaani wal-Mazaahib al-Mu’aasirah’. Published in Karachi, Pakistan 2001.

None of the Imams ever claimed Imamate. Shi’as believe that they were practicing Taqiyya. This is a far-fetched claim.

Tabarra- (To free or to exempt)

 This is one of the practices adopted by the Shi’ites in relations to the Companions of the Prophet Abu Bakr, Umar and Uthmaan and many more. They believe that these people were merely there for power and nothing else and after the death of the Prophet they renounced Islam. For this reason the Shi’as exempt and free themselves from them.

The Shi’as like to slander the rightly guided Caliphs that preceded Ali and also they slander Aisha the wife of the Prophet with all sorts of abuses.

 Mut’ah (Contract or temporary marriage)

According to Shi’as this is not only lawful but also recommended that a man can marry a woman with the intention of divorcing her after a period of time which could even be a couple of days. According to the Sunnis, this is totally unacceptable.

Tabatabai has tried to justify this by saying that even people in permanent marriages sometimes fall into illegitimate sexual relations. So for this reason the way out is that we make this legal for him by making the contract marriage permissible. We may ask, what is the difference between this and prostitution? Also, from his statement we come to know that this is permissible according to Shi’as so that one can satisfy his desires for a short time whereas Allah states in the Qur’an after mentioning those women who are not allowed to be married by a man, that apart from these women you are allowed to marry with the condition that you seek them with your wealth in honest wedlock, not debauchery. From this we come to know that temporary marriage is strictly disliked because there is no intention of honest wedlock. Instead, it is only temporary satisfaction.

Some other differences

 Majority of the Shi’as believe that the Qur’an present today is incomplete and that the remaining part is with the hidden Imam in the cave. This belief is indeed against the Qur’anic teaching in which Allah says: “ Lo! We even we, reveal the reminder, and lo! We surely are its Guardian.” (Surah 15, verse 9)

Also, there is a difference of interpreting the Qur’an between the two schools. According to the Shi’as there is an inward meaning of each verse and each verse has an allegorical interpretation that is known by the Imams. Sunnis believe that there are some verses that have a deeper meaning that may oppose the outward meaning but the whole Qur’an is not of this kind.

There are also differences between the two in accepting the authenticity of the Prophetic Traditions. Both have their own collection of Traditions.

 There is also a difference in proclaiming the faith. Sunnis do it by saying, “ there is no god but Allah and Muhammad is the messenger of Allah.” Shi’as add on a couple of sentences saying, “ Ali is the friend and companion of Allah, Caliph of Rasoolullah with out without detachment or severance.”

There are also differences in rituals as well. According to the Shi’as five daily prayers are performed at three times whereas according to the Sunnis, all five are performed at there prescribed times. Also, according to the Sunnis, the Friday prayer holds great importance whereas the Shi’as believe that the twelfth Imam has the right of the Friday prayer.

In fasting there is a little difference where the Shi’as break their fast when the sun sets completely a few minutes after the Sunnis.

There are certain religious practices that are kept up by the Shi’as alone such as the ‘Rawdah-Khani’. This is a combination of sermons, recitation of poems and verses of the Qur’an. This takes place during the months of Muharram and Safar to remember the tragedy of the Martyrdom of Hussein. Also other forms of showing grief have taken form in the name of Ta’ziyah, which means to sympathize. In this, the people cry, chant and even beat themselves in compassion to show their love for Hussein. This is not practiced at all in the Sunni School.

Also, visiting of the shrines of the Imams and other pious saints is an act that is given great importance in the Shi’ite School and is never overlooked. Whereas according to the Sunnis it doesn’t play a part in the role of a person’s faith.

These were some of the major differences between the ‘Two Mainstream Schools’ of Islam. From the above-mentioned one is able to grasp the true understanding of their differences. If one looks carefully and studies these differences then he will surely come to the conclusion that the one that is in more accordance to the Qur’an and Prophetic teachings is the School of the Sunnis.

——————————————————————————– References: SHIA: Allamah Sayyid Muhammad Husayn Tabatabai. Published in Qum, Iran

AN INTRODUCTION TO SHI’I ISLAM: Moojan Momen. Published by Yale University press in 1985

AL-MILAL WAL-NAHL: Shahrastani. Published in Beirut, Lebanon, 2000.

DIFFERENCES OF THE UMMAH AND THE RIGHT PATH: Maulana Yusuf Ludhyanwi. Published in Deoband, India.

A COMPREHENSIVE ENCYCLOPEDIA OF THE RELIGIONS OF THE WORLDS. (Urdu). Translated by Maulana Abu Tahir Muhammad Siddique. Published in Karachi, Pakistan, 2001.

 ALJAMI’ LI AHKAAMIL-QUR’AN: Qurtubi. Published in Beirut, Lebanon.1993

THE MEANING OF THE GLORIOUS QUR’AN: M. M. Pickthall.

THE MEANING OF THE HOLY QUR’AN: Abdullah Yusuf Ali.

Source: http://www.muftisays.com/viewarticle.php?article=ss