Islamic Clothing

In Islam both men and women are told by Allah to dress modestly. In the Quran Allah commands both the men and women not to let Satan tempt them into divesting them of their clothes. In today's society people walk around half naked and the overwhelming usage of female imagery in advertising is evidence enough of the exploitation and lack of respect for women in society. Islam encourages covering up since the woman is to be recognized, respected and honored for her personality and intelligence, not because of her body, which then becomes the center of attention of all men, leading to no respect only lust.

What do the Qur'an and Hadith have to say about Muslim Clothing?

The Quran tells both women and men to be modest. The Quran tells men that they should not wear silk or gold jewelry to show off their wealth. Clothing should not attract attention or be worn to show off. Clothing must cover the entire body; only the hands and face may remain visible for women. The material must not be so thin that one can see through it. Clothing must hang loose so that the shape of the body is not shown off. The woman's clothing must not resemble the man's clothing, nor should the man's clothing resemble the woman's. Women shouldn't artificially lengthen their hair with wigs or weaves, nor have tattoos. A Muslim should not wear clothing to look like a non-Muslim. (For example, the Persians were known for wearing red, many silk robes, and their men's robes had long trains which dragged behind them. The Prophet Muhammad was against Muslims copying these styles.)
Men's robes should not be so long as to trail behind on the ground.

While praying in a mosque, clothing should be plain and not be distracting.
A man's hair might be criticized if it was shoulder-length or longer. The Prophet Muhammad preferred men to wear their hair neat and cut a little below the ears.

Seven Conditions For Women's Dress in Islam

Hijab is a word that indicates not just the headscarf but clothing in its entirety which meets the following conditions :

1. Clothing must cover the entire body, only the hands and face may remain visible (According to some Fiqh Schools) .

2. The material must not be so thin that one can see through it.

3. The clothing must hang loose so that the shape / form of the body is not apparent.

4. The female clothing must not resemble the man's clothing.

5. The design of the clothing must not resemble the clothing of the non believing women.

6. The design must not consist of bold designs which attract attention.

7. Clothing should not be worn for the sole purpose of gaining reputation or increasing one's status in society.

The reason for this strictness is so that the woman is protected from the lustful gaze of men. She should not attract attention to herself in any way. It is permissible for a man to catch the eye of a woman , however it is Haram (unlawful) for a man to look twice, so the modesty is two sided, not just for the woman but also for the man.

Islam protects the woman. It is for this reason that Allah gave these laws. In today's society womankind is being exploited, female sexuality is being openly used in advertising, mainly to attract the desires of men and therefore sell the product. Is the woman really free in today's society ? The answer is obviously no, the constant bombardment by the media as to how the ideal woman should look and dress testifies to this.

Hijab (compulsory) vs Niqab (optional)
Some women choose to even hide their faces for their own protection and for extra modesty. This was a practice of the wives of the Prophet and many Muslim women choose to cover their faces out of their love for the Prophet and his wives who were the best Muslims and examples for all others.

An Example of a dress for Muslim women covering the whole body. Islam doesn't put restrictions on women or men to wear beautiful clothing at all. The only requirements are modesty and the body to be covered properly not displaying everything.

Islam liberated woman over 1400 years ago. Is it better to dress according to man or God ?

Allah has stated in the Quran that women must guard their modesty.

Al-Quran, Chapter 33 Al-Ahzab, Verse 59

In the Name of Allah, The Benevolent, The Merciful

"O Prophet! tell thy wives and daughters and the believing women that they should cast their outer garments over their persons (when abroad): that is most convenient that they should be known (as such) and not molested: and Allah is Oft-Forgiving Most Merciful."

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Al-Quran, Chapter 24 Ibrahim, Verse 30-31

In the Name of Allah, The Benevolent, The Merciful

"Say to the believing man that they should lower their gaze and guard their modesty ; that will make for greater purity for them, and God is well acquainted with all they do."

"Say to the believing women that they should lower their gaze and guard their modesty ; that they should not display their beauty and ornaments except what must ordinarily appear thereof."

The main concept behind the covering is modesty. However Allah has made it easy for women past a certain age to discard their outer garments if they wish whilst still observing modesty in their dress and behavior:

Al-Quran, Chapter 24 An-Nur, Verse 60

In the Name of Allah, The Benevolent, The Merciful

"Such elderly women as are past the prospect of marriage there is no blame on them if they lay aside their (outer) garments provided they make not a wanton display of their beauty: but it is best for them to be modest: and Allah is One Who sees and knows all things."

Allah has given us guidance through the Quran and Sunnah, He also given us the logic and commonsense to apply these in our everyday life. However, Allah is not unreasonable and understands the mankind’s weakness as stated in Sahih Al-Bukhari.

Narrated (Abu Huraira):
The Prophet said, "Religion (Islam) is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near perfection and receive the good tidings that you will be rewarded; and gain strength by offering the prayers in the mornings, afternoons and during the last hour of the night." [1:38-O.B.]

Islamic Dress for Men

Many often forget in their discussion of clothing within the guidelines of Islam, to speak of the issue of Islamic Dress for Men. While the dress code of women is often the discussion of newspaper articles and magazine stories and academic writings, you hardly ever will see a word written about the issue of Islamic dress of Men.

Men too, in Islam, have a religiously based dress code, that is designed to provide tools for societal interaction and protection. This dress code, like that of women, is loosely defined. In the case of men, it is the mandatory covering of the lower torso & upper legs, from the navel to the knee in loose garment that conceals the shape of the body. In addition, it is recommended that Muslim men wear a beard, no longer than a fist length and keep their hair in a managed format. Adding to this, there is the preferences known as Sunnah, where in the Prophet recommended such items as the Tunic or Long Shirt, and the turban. Within the loosely defined requirements of dress is the mandate that the clothing is kept clean, as much as possible, and that it be mended and not be of a style that is below one's means.

Thus Muslims should not dress to look poorer than they really are, so as to make themselves look pious (ie like some religious sects of other faiths do). Muslim men are also commanded to dress in a fashion that distinguishes them from the non-Believer. Due in large part to the loosely defined dress code, we often will find Muslim men in a variety of dress styles.

Some of the practices of the Prophet in his own dress code included:
- Loose clothing
- The body parts did not used to be visible separately (legs etc)
- Covering of the head
- Clean and nice smelling clothes
- The Prophet often used to wear white

Some examples of types of men clothing

An Example of Muslim clothing worn in Pakistan - In Arab regions people prefer to wear long gowns like the ones on the left

Prohibition on Certain types of Clothing for Men

While we were with 'Utba bin Farqad at Adharbijan, there came 'Umar's letter indicating that Allah's Apostle had forbidden the use of silk for men except this much, then he pointed with his index and middle fingers. To our knowledge, by that he meant embroidery.
[Sahih Al-Bukhari HadithHadith 7.718 Narrated byAba Uthman An Nahdi]

However if one has an allergy to other types of materials like cotton, polyester, velvet, etc then Islam gives allowance for men to wear silk as seen by this hadith:

The Prophet allowed Az-Zubair and 'Abdur-Rahman to wear silk because they were suffering from an itch.
[Sahih Al-Bukhari HadithHadith 7.730 Narrated byAnas]

Gold jewelery is not permitted for men, however they may use silver rings. But the usage of Gold and silver Utensils (drinking glasses, bowls, etc) is forbidden for both men and women. Wearing of Silk and saffron colored clothing is also forbidden for men only.

.... Allah's Apostle said, 'Gold jewelery and utensils, silver utensils, silk and Dibaj (a kind of silk) are for them (unbelievers) in this world and for you (Muslims) in the hereafter.' -
[Sahih Al-Bukhari HadithHadith 7.722 Narrated byIbn Abi Laila]

The Prophet said, -Whoever (of men) wears silk in this world shall not wear it in the Hereafter."
[Sahih Al-Bukhari HadithHadith 7.723 Narrated byAnas bin Malik]

Yahya said that he heard Malik say, "I disapprove of youths wearing any gold because I heard that the Messenger of Allah, may Allah bless him and grant him peace, forbade wearing gold rings, and I disapprove of it for males old or young."
[Al-Muwatta Hadith Hadith 48.4]

Once while referring to men wearing gold jewelry the Prophet said:

The Prophet (peace be upon him) said: If anyone wants to put a ring of fire on one he loves, let him put a gold ring on him: if anyone wants to put a necklace of fire on one he loves, let him put a gold necklace on him, and if anyone wants to put a bracelet of fire on one he loves let him put a gold bracelet on him. Keep to silver and amuse yourselves with it.
[Sunan of Abu-DawoodHadith 4224 Narrated byAbuHurayrah]

From the above Hadith we can see that he permitted usage of silver rings, etc.

The Prophet forbade us to use seven things:
He forbade using gold rings, silk, Istabraq, Dibaj, red Mayathir, Al-Qassiy, and silver utensils. He ordered us to do seven other things. To pay a visit to the sick; to follow funeral processions; to say, "May Allah be merciful to you" to a sneezer if he says "Praise be to Allah"; to return greetings, to accept invitations; to help others to fulfill their oaths and to help the oppressed ones.
[Sahih Al-Bukhari HadithHadith 7.753 Narrated byAl Bara bin Azib]

The usage of saffron for men was also clearly prohibited.

The Prophet forbade men to use saffron.
[Sahih Al-Bukhari HadithHadith 7.737 Narrated byAnas]

While dressed the Prophet recommended the Muslim men to have the lower part of their garment above the ankles.

The Prophet said, "The part of an Izar which hangs below the ankles is in the Fire."
[Sahih Al-Bukhari HadithHadith 7.678 Narrated byAbu Huraira]

Seven Conditions For Men's Dress in Islam

1. Clothing must cover from the navel up to the knees

2. The material must not be so thin that one can see through it.

3. The clothing must hang loose so that the shape / form of the body is not apparent.

4. The male clothing must not resemble the female's clothing.

5. The design of the clothing must not resemble the clothing of the non believing men.

6. Silk, and gold cannot be worn by Muslim men, however a very small amount of silk may be used for embroidery.

7. Clothing should not be worn for the sole purpose of gaining reputation or increasing one's status in society.

In conclusion, the main point behind the covering up of both men and women in Islam and the seemingly strict dress code, is only for the benefit of the individual. It is for self protection and to be taken seriously in society and not to be viewed as sex objects, but as respectable individuals.

Source: http://path-to-peace.com/clothing.html

The Position of the Friday Khutbah In Islam

Introduction

'Ibaadah worship in Islam in its specific since has a special form which has been imparted to the Ummah by Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim. While the Islamic acts of 'Ibaadah have names with general for literal mean, their forms a specific,. Thus, Salaah, Sawm, Hajj, etc. while having literal means have specific forms which are not subject to logic nor to man's mind. All acts of 'Ibaadah a by Divine command and their specific forms were revealed to Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim through the agency of Wahi .

The Jumu'ah Khutbah is one such act of 'Ibaadah which is not the result of man's endeavors. The Sahaabah Ridhwaanullahu ta 'ala alaihim ajma'een did not formulate the Khutbah out of their minds. It's form and method were for directly by Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim. The Jumu'ah Khutbah is thus and act of pure 'Ibaadah. It is therefore utterly fallacious to describe it has a mere lecture which could be subjected to mans' whims and fancies. It is an act of Divine 'Ibaadah which has to be retained in its' original form. It's purity cannot the adulterated by human interpolation. If this process of modernistic and baatil interpolation has to be allowed, then in a while all Shar'i acts of 'Ibaadah will become distorted beyond recognition. Bid'ah will replace the original Sunnah forms of 'Ibaadah. It is precisely for this reason that Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim said that a votary of Bid'ah is engaged in digging at the foundations a the Deen. Muslims should therefore jealousy and zealously guard the originality of Shar'i practices whether such practices are fardh, waajib, Sunnah for Mustahab. Our Deen does not tolerate interference or deviation from the path laid down by Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim. Those who seek to introduce the English language into our acts of 'Ibaadah are in fact the enemies of the Deen, even though they may not be aware of it.

The Khutbah is a act of pure Dhikr and Dhikr has to be in the Arabic language just as Tilaawat and Salaah and the athaan have to be in Arabic . Tomorrow the modernists who argue that since the purpose of the athaan is to call the people to the Masjid, it is better to recite it in English or the language which is understood by the people. Such arguments have no validity in Islam. Such arguments cannot be entertained.
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A Deceptive Argument

Those who advocate that the Jumu'ah Khutbah be in English or some other language, mislead people by their argument that the Shaafi' Madhdhab permits the Khutbah to be recited in a language other than Arabic. This argument is baseless and deceiving.

While according to the Shaafi' Madhdhab the Khutbah will be valid if certain parts are in Arabic, it ( the Shaafi' Madhdhab) does not advocate the recital of the Khutbah in English or a other language besides Arabic. All Madhdhabs are unanimous that the Jumu'ah Khutbah has to be in the Arabic language. This has been the standing practice of the Ummah for the last fourteen hundred years, right from the time of the Sahaaba Ridhwaanullahu ta 'ala alaihim ajma'een.

The question of validity should not be misconstrued. A practice may be valid, but not necessarily advocated or encouraged. According to the Hanafi Madhdhab, if the Khatib mounts the mimbar and says only Subhanalllah the Khutbah is valid. After having mentioned only Subhanalllah, if the Khatib steps down and starts the Jumu'ah Salaah, the Jumu'ah is valid and discharged. However, but such a validity does not mean that the Hanafi Madhdhab advocates the Khutbah to be confined to the mere utterance of Subhanalllah.

Similarly, Salaah will be valid if a person come to the Masjid dressed only in a cloth which covers him from navel to the knees. The rest of his body can be exposed, but his Salaah will be valid. However, it cannot be argued from such validity that the Hanafi Madhdhab or in other Madhdhab advocates or encourages the performance of Salaah in such scanty dress.

Thus, the validity of the Khutbah as long as certain parts are in Arabic, doesn't mean it is permissible to recite the Khutbah or even part of the Khutbah in English or any other language. It is sinful to depart from the established practice of the Ummah. No authority of the Shari'ah advocates the Khutbah in English or any other language besides Arabic. People should, therefore not be misled by the devious arguments presented by non-entities and the juhala.

It must be clearly understood that the sources of Islamic law are only four, viz.

1. Kitaabullah ta 'ala
2. Sunnah of Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim,
3. Ijma', ( Consensus of opinion of the Sahaaba Ridhwaanullahu ta 'ala
alaihim ajma'een and Jurists)
4. Qiyaas ( Analytical reasoning of the Sahaaba Ridhwaanullahu ta 'ala
alaihim ajma'een and the jurists.

The defective and false reasoning of our modern, so-called mujtahideen who cannot even recite Qur'an properly is no source of Islamic law. The Knowledge of these modern "reformers", in most cases is limited to a couple of English books written by authors of dubious distinction and character and, of course, to a translation of the Qur'an by Yusuf 'Ali. If they have a value case we say to them: "present your proof on the basis of the four Proofs of Islamic law. We and all Muslims are not interested in your fancy type of reasoning which is nothing but the unfortunate and illegitimate consequence of western influence and skepticism. About such people Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim said:

Dhallu wa adhalloo
" They are astray and lead others astray."
________________________________________

The Jumu'ah Khutbah is Dhikr.

Basically the Friday Khutbah is a form of Dhikrullah and it is absolutely necessary for the 'Ibaadah of Dhikr to be executed in the language of the Qur'an. Allahu ta 'ala says in the Qur'an:

O believers, when you are called for Salaah on the day of Jumu'ah
hasten to the Dhikr of Allah. (Suratul Jumu'ah)

The above mentioned verse was sent down to decree that Jumu'ah Salaah and Jumu'ah Khutbah are a fardh 'Ibaadah, a fardh Dhikr which has to be done according to the Sunnah of Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim. None of the Illustrious Companions Ridhwanullahu ta 'ala alaihim ajma'een ever delivered the Khutbah in another language even when they left Arabia and spread deen throughout the world. Allahu ta 'ala uses the term "Dhikr" to describe Salaatul Jumu'ah and Khutbatul Jumu'ah. One would not think of doing the Dhikr "Subhanallah" after salaah by saying "Glory be to Allah" 33 times. Imam Abu Hanifah Rahmatullahu ta 'ala alaih as well as other jurists maintain that the Friday Khutbah is a Dhikr and they all substantiate their claim on the basis of the above mentioned ayah of Qur'an. The opinion of Imam Abu Hanifah Rahmatullahu ta 'ala alaih summed up in the following quote:

"If the Khatib shortens the Khutbah to a brief Dhikr ( Remembrance of Allahu ta 'ala such as saying Al Hamdulillah ) ,it is permissible according to Imam Abu Hanifah Rahmatullahu ta 'ala alaih." (Hidayah)

The opinion of Imam Abu Yusuf Rahimuhumullah and Imam Muhammad Ash Shaybaani Rahimuhumullah as well as other jurists is contained in the following quotation:

"And they ( Imams Abu Yusuf and Muhammad Ash Shaybaani Rahimuhumullah) state that (for the purpose of the Khutbah) a lengthy Dhikr could be described as a Khutbah if necessary." (Hidayah)
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The Shari' meaning of the Jumu'ah Khutbah

According to the Shari'ah the Friday Khutbah is not regarded as an ordinary lecture or talk. Allahu ta 'ala refers to it as Dhikrullah.

Hadhrat Sa'eed ibn Musayyib Rathiallahu anhu states:

"It( the Dhikr mentioned in the Ayah) is the sermon of the Imam, (i.e. the khutbah)"
In Tafseerul Mazhaari we read:

"The best meaning (of the term Dhikr mentioned in this ayah) is that it refers to both the Jumu'ah Salaah and the Khutbah because the term can correctly be applied to both."

In Tafseerul Baidhaawi we read:

"This Dhikr is the khutbah, and it has also been said that it refers to the Salaah.
( fas'aw ila Dhikrillah}"

Shamsul Aimmah Sarakhasi Rahmatullah alaih says:

"The ayah establishes that it (the khutbah) is Dhikr, for Allahu ta 'ala
says: "And hasten to the Dhikr of Allah."

Finally from Sharhul Ihyaa al 'Uloom:

"The correct version is that the recital of the whole khutbah (both Khuthabs) in Arabic is a Shart ( Compulsory condition for the validity of the khutbah). Therefore, if among the people there is none who can recite Arabic, the khutbah shall then be given in non-Arabic, and it becomes waajib for them to learn Arabic. If they do not, they become sinners and there is no jumu'ah."
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Copyright © 2003 Al Adaab: Living Islam According to the Minhaj of the True Salaf as Salihoon

Muharram 10: Day of Ashura

Although the month of Muharram is a sacred month as a whole, the 10 th of Muharram is the most sacred among all its days. The day is named ‘Ashurah'. It is one of the most important and blessed days of Allah in the Islamic calendar.

According to the Holy companion, Ibn Abbas Radhiallaho Anhu, when the Holy Prophet Sallallahu Alayhi Wassallam migrated to Madinah, he found that the Jews of Madinah used to fast on the 10 th day of Muharram. They said that it was the day on which the Holy Prophet Musa Alayhis Salaam and his followers crossed the Red Sea miraculously, and the Pharaoh was drowned in its water. On hearing this from the Jews, the Holy Prophet Sallallahu Alayhi Wassallam said, “We are more closely related to Musa than you.” So the Prophet Sallallahu Alayhi Wassallam directed the Muslims to fast on the day of Ashura. (Abu Dawood). According to another Hadith, it is more advisable that the fast of Ashura should be either preceeded or suceded by an additional fast. It means that one should fast two days: the 9 th and 10 th of Muharram or the 10 th and 11 th . The reason of this additional fast as mentioned by the Holy Prophet Sallallahu Alayhi Wassallam is that the Jews used to fast on the day of Ashura alone, and the Holy Prophet Sallallahu Alayhi Wassallam wanted to distinguish the Islmaic-way of fasting from that of the Jews. Therefore, he advised the Muslims to add another fast to the day of Ashura.

Some Ulama (scholars) are of the opinion that before the fasts of Ramadhan were made compulsory, the fast of the day of Aashora was compulsory upon the Ummah. This is stated in a Hadeeth reported by Hazrat Aisha (Radhiyallahu-Anha): "that the Holy Prophet Sallallahu-Alayhi-Wasallam) ordered the observance of the fast of Aashora. However, when the fast of Ramadhan became compulsory, then whosoever wished, kept this fast and whosoever desired did not observe this fast." (Bukhari)

But, nevertheless the Prophet (Sallallahu-Alayhi-Wasallam) continued to fast this day and encouraged his Companions to do the same.

Ref: http://www.inter-islam.org/Miscellaneous/muharramreyaz.htm

Significance of Ashura for Sunni Muslims

According to Sunni Hadith, Ashura was already known as a commemorative day during which some Meccans used to observe customary fasting. In Hijrah event when Prophet Muhammad (pbuh) led his followers to Medina, he found the Jews of that area likewise observing fasts on the day of Ashura. At this, Prophet Muhammad (pbuh) affirmed the Islamic claim to the fast, and from then the Muslims have fasted on combinations of two or three consecutive days including the 10th of Muharram (e.g. 9th and 10th or 10th and 11th).

A companion of the prophet, Ibn Abas reports that the prophet went to Medina and found the Jews fasting on the tenth of Muharram. Prophet Muhammad (pbuh) inquired of them, “What is the significance of this day on which you fast?” They replied, “This is a righteous day. On this day God saved the Israelites from their enemy. Therefore Moses fasted on this day.” Prophet Muhammad (pbuh) said, “I am more worthy of Moses than you.” (taken from Muslim).

From then, Prophet Muhammad (pbuh) fasted on the tenth of Muharram. The Shariah law however, shuns acts that resemble Jews and Christians. Thus it is reported in Mishkaat that Prophet Muhammad (pbuh) said, “Fast on the day of Ashura and oppose the Jews regarding it. Thus fast on the day before it and on the day after.” (Taken from The Significance of Muharram by Rafique Valli, lecturer at the Islamic University for Girls, Johannesburg)

All Sunni Muslims believe that the fast on Ashura is optional. The Ashura is commemorated for the following occasions which may have happened on the 10th Day of the Muharram:

· God had mercy on Adam
· The deliverance of Noah from the flood
· Abraham was saved from Nimrod’s fire
· Jacob’s blindness was healed after Joseph’s shirt was brought to him on this day (Quran)
· Job was healed from his illness
· The Israelites were saved from Pharaoh’s army.
· Jesus was brought up to heaven after attempts by the Romans to capture and crucify him failed.
· Martyrdom of Husayn ibn Ali the grandson of Prophet Muhammad (pbuh)

All the above incidents are not confirmed to have taken place on Ashura in the Koran, nor by any strong Hadith. Some of these have been reported in the weaker Hadith, but are nevertheless regarded possible by majority of the Sunni Muslims. The most authentic is the 5th incident where God saved Moses and the Israelites from Pharaoh. This is the reason why many Muslims fast on the 10th of Muharram.

Today, Sunnis regard fasting during Ashura as recommended, though not obligatory, having been superseded by the Ramadan fast.

1430 Hijrah

The Day of Arafah

by
Ilm Seeker

The Prophet (saw) said: "Hajj is Arafah." [Sunan Abu Dawud, book 10, #1944] How true that is – if you go to Arafah, but miss everything else, your Hajj is sound; and if you do everything else, but miss Arafah, your Hajj is not valid.

How much more important can you get than that? So how can you make the best use of the Day of Arafah, while you're in Arafah?

The Prophet (saw) said: "The best du'a you can make is the du'a on the day of Arafah." [Malik's Mutawatta, Book 10, #20.76.255]

So this is it -- your chance to change the world Insha Allah, because the du'a you make on Arafah will be accepted, bi idhnillah. And you have about five hours to do it. And remember -- when you make du'a for someone who's not around, the angels make the same du'a for you!

The Prophet (saw) said: "He who makes du'a (for others in their absence), the Angel commissioned (for carrying supplication to his Lord) says: Ameen, and it for you also (something similar)." [Saheeh Muslim, Book 35, #6589]

The best preparation you can make for the Day of Arafah is to write a du'a list. Write it out ahead of time, and make it long -- at least twenty pages! What are some of the benefits of doing it ahead of time?

You can think of anything you want in this life and the next, and add that; you won't forget anything. You can plan ahead, see where you want to be in 5, 10, 50 years, in the
akhira, and incorporate that in your du'a list. You have time to make du'a for all your brothers and sisters in Islam and your close relatives.

You can ask your friends and relatives what they want you to make du'a for, on their behalf. They will be extremely happy if you tell them you made du’a for them on the Day of Arafah! And trust me, twenty pages is not enough -- if you squeeze every ounce, every second, of your time on Arafah making du'a -- as you should -- you can easily cover your du'a list a few times. So make it long, as long as possible.

Here are some ideas to help get you started on your du'a list – just some things to think about. Think up your own additional categories and personalize your list more.

Du’a List:
1. Your eeman
2. Your rank in Jannah (and Al-Firdaus)
3. Your knowledge of Islam
4. Your memorization of The Qur'an
5. Your health
6. Your wealth
7. Your job
8. Your children and spouse - -their eeman and akhira, health, etc.
9. The ummah at large
10. Those oppressed in Palestine, Chechnya, Somalia, and worldwide
11. People you want to become Muslim -- including Presidents and world leaders
12. Countries you want to become Muslim -- including your current residence
13. Guidance for every human being on the planet
14. Your Islamic work and projects
15. People who you know who aren't very practicing, to become more practicing
16. People you know who are practicing, to become better and more practicing.
17. Any weakness you have -- any sin you commit -- to be overcome

This is just a list to get you started. Work on it, and Insha Allah you'll find ideas flowing.

Before that day, brush up on and make sure you know the etiquettes of du'a -- praise Allah, glorify Him, thank Him, and send salaam and salawaat on His Prophet (saw).

Call Him by His great names -- including Allah, Al-Hayyu, and Al-Qayyum -- then ask what you want.

We ask Allah to accept our Hajj and the Hajj of all the Hujjaj, and to make Hajj easy for everyone who goes or intends to go. Ameen.

©Ilm Fruits

WAHHABISM: UNDERSTANDING THE ROOTS AND ROLE MODELS OF ISLAMIC EXTREMISM

by Zubair Qamar
condensed and edited by ASFA staff

Introduction

The most extremist pseudo-Sunni movement today is Wahhabism (also known as Salafism). While many may think that Wahhabi terror is a recent phenomenon that has only targeted non-Muslims, it will surprise many to know that the orthodox Sunni Muslims were the first to be slaughtered in waves of Wahhabi massacres in Arabia hundreds of years ago. One only has to read the historical evolution of Saudi Arabia to know the gruesome details of the tragedy – a tragedy in which thousands of Sunni and Shi’ite Muslims perished at the hands of Wahhabi militants.

The extremist interpretations of Wahhabism, although previously confined to small pockets of people in Arabia, has survived to this day under the protection, finance, and tutelage of the Saudi state religious organs. This has transformed Wahhabism – and related Salafi groups that receive inspiration and support from them – from a regional to a global threat to be reckoned with by the world community. To a Wahhabi-Salafi, all those who differ with them, including Sunni Muslims, Shi’ite Muslims, Christians, and Jews, are infidels who are fair targets.

Do the majority of Sunnis support Wahhabism? Are Sunnis and Wahhabis one and the same?

For the full article: http://www.sunnah.org/articles/Wahhabiarticleedit.htm#authoremail or you may email me for a copy at nasiraldeen@yahoo.com

New Convert: Should I change my name to a Muslim name?

Generally, the names of Muslims have positive or sublime meanings, and may serve as the basis for developing one’s identity and personality. Some Muslim children may be named after important persons in Muslim history, such as the Prophets, their companions and relatives, or successful leaders, scientists, or poets. Other names may reflect an attribute of God, with the prefix Abd (servant) designating the named person, as in Abd al-Rahman, “servant of the Most Merciful”. Still other names may imply a characteristic, such as patience. Having an Arabic name, however, is not required by Muslims, nor is it a prerequisite for one who decides to become Muslim. In fact, many Muslims have non-Arabic names, such as Jennifer (English), Shabnam (Persian), and Serpil (Turkish).


Muslim converts are perfectly entitled to keep their name as long as the name does not carry polytheistic connotations, and is a dignified, respectable name. There is no problem with keeping their birth name.


Why is adopting a Muslim name so important upon conversion?

Two important reasons are given below, but otherwise, adopting a Muslim name is not necessary.

· For the sake of identification as a Muslim
· When a Muslim wants to enter Makkah and Madinah to perform Hajj or Umrah, he has to produce documents to show that he is a Muslim as Non-Muslims are not allowed to enter these cities.

Can converts retain their previous names?

Yes he/she certainly can do so. Here are examples of names of people who have converted:
Hassan Guy Eaton previously known as Guy Eaton, Ruke Aldeen Smith, Aisha Gouverneur, Abdel Rashid Skinner, Ahmed Holt, Murad Aldeen, Ibrahim Hewitt, Ahmad Bullock, Ahmed Thomson, Jodi Anway, Mohammadzadeh, Susan Elsayyad, Jamilah Kolocotronis Jitmoud
Islam emphasizes that Muslims should have good names and give good names to their children. It is reported in a hadith that the Prophet (peace and blessings be upon him) said, "You will be called on the Day of Resurrection by your names and the names of your fathers, so have good names." (Reported by Abu Dawud)


During the time of the Prophet (peace and blessings be upon him) when people used to accept Islam, he would not require all people to change their names. He used to change only those names that carried wrong meanings or un-Islamic ideas and concepts. The Prophet's wife `A'ishah (may Allah be pleased with her) said about the Prophet, "He used to change bad names." (Reported by at-Tirmidhi)


For instance, `Umar had a daughter whose name was "`Asiyah" (meaning disobedient or rude). The Prophet (peace and blessings be upon him) changed her name to "Jamilah" (the Beautiful- see Sunan Abu Dawud, Hadith no. 4301) Abu Dawud has mentioned many names of people and places that the Prophet (peace and blessings be upon him) changed because they had bad meanings. (see Hadith no. 4305) Imam al-Bukhari mentioned that Sa`id ibn al-Musayyib said that when his grandfather came to the Prophet (peace and blessings be upon him), the Prophet asked him about his name. He said, "Hazn" (meaning Hard). The Prophet said, "You are Sahl. (meaning soft, easy)." The man said, "I do not want to change the name that my father gave me." His grandson Sa`id used to regret and say afterwards that they kept on experiencing the hardness in their family. (Reported by al-Bukhari)


One can only change one's own name, but one cannot change the family name or name of one's parents, unless they are alive and accept the change. So the new Muslims should change their first names, if they contain wrong or bad meanings. As far as their last names are concerned they should not be changed, because it is also forbidden in Islam to take the name of someone other than one's own biological father. Allah says in the Qur'an, "Proclaim their real parentage. That will be more equitable in the sight of Allah. And if you do not know their fathers, then they are your brothers in the faith…" (Al-Ahzab: 5)


References:

1. http://www.themodernreligion.com/convert/islam_conversion_main.htm
2. http://www.islamawareness.net/Names/names_fatwa003.html