Monthly Archives: March 2012

What Does Is Islam Say About Wills And Testaments?

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“From what is left by parents and those nearest related-there is a share for men and a share for women – whether the property be large or small. A share made fardh (compulsory).”

(Qur’an: Surah Al Nisa 4:7).

“It is not permissible for any Muslim who has anything to bequeath that s/he may pass even two nights without having his/her last will and testament written and kept ready with him/her” – (Hadith: Reported by Abdullah ibn Umar- Mishkat)

It becomes incumbent on any Muslim who has assets in his/her name to draw up a will so that the beneficiaries and/or heirs are clearly stated and leave no room for uncertainties, disputes, bitterness, and family breakdowns afterwards as is the case with so many families today. This is a duty not to be neglected because life and death has no guarantees. Life is short. Today we may be here. Tomorrow we may be gone. Imagine the distress that is caused to the widow, or children, or leaving a near and dear destitute by not clarifying your will and by not doing it according to Shari’ah requirements.

The first and foremost aspect worth noticing here is that many Muslims are mistaken in believing that, writing a Will means distributing one’s wealth and estate amongst the inheritors during one’s lifetime.

This is incorrect, as making a Will does not mean one must divide one’s wealth amongst the various inheritors in one’s life; rather, one must merely stipulate in the Will that, upon my death, my executors will distribute my wealth according to Shariah. One may also state that this will be determined by a local Muslim scholar or Mufti, who will be contacted and appointed by my executors upon my death.

The reason behind this is that the inheritance portions have been determined and allotted by Allah Most High in the Quran. These portions vary according to who is alive at the time of one’s death. Death with leaving parents behind will differ from passing away after the parents have passed away, in that the inheritance portions will be different in both cases.

As such, one cannot determine in one’s lifetime as to how much percentage of one’s wealth will be exactly allocated to each individual, for one is unaware who will be alive at the time of one’s death. Even the death of one person can make a big difference in the division and distribution of the estate.

The beauty of Shariah is its simplicity and certainty.. When you are writing your Islamic Will, you do not have to try and figure out which of your relatives will still be alive when you die in order to make sure that they will receive something. Whoever administers your estate will ascertain (in collaboration with a knowledgeable scholar) which of your relatives are still alive and what fixed shares they are automatically entitled to inherit by applying the criteria of Shariah.

Moreover, it is unlawful and invalid to make a bequest (Wasiyya) in favour of an individual who automatically is entitled to receiving a share of the estate, such as one’s spouse, children and parents, etc.

The Messenger of Allah (Allah bless him & give him peace) said in his historic sermon (khutba) of his farewell hajj (haj al-Wada): “Verily Allah has given each rightful person their right, thus there is no bequest in favour of a inheritor. (Sunan Tirmidhi, no: 2120, narrated by Sayyiduna Abu Umama al-Bahili)

The meaning of this Hadith is that Allah Almighty has already fixed and allotted the shares of those who are entitled to inherit from one’s estate. As such, if one was to make a Will in their favour, one will be going against the shares fixed for them in the Quran and Sunnah.

However, if one wished to make a bequest/Will for a non-relative, or for a charity, then this would be allowed (and rewarded), but only up to a third of one’s total wealth. The remaining two thirds will be left to be distributed amongst the relatives according to the fixed shares prescribed by Allah Most High. If one does not make a bequest of up to one third of the estate, then all of the estate will be divided between the surviving relatives. The Messenger of Allah (Allah bless him & give him peace) forbade from making a bequest of giving one’s wealth in charity which is more than one third.

In conclusion, be sure to make your will strictly according to Islamic rules to save yourself from the wrath of Allah. If you have already executed a will that is not compliant, it is recommended that you execute a new Shari’ah compliant will. Furthermore, if you are an heir to a will that was not executed according to Shari’ah, and you are aware of it, it then becomes your duty to rectify the matter so as to give all the Qur’anic heirs their due share.

Attached is a Sample Will and a Sharia Inheritance Distribution schedule that will guide you in dividing a person’s property amongst the stated beneficiaries

Faraid Law

 

Note: To use this table, the reader should first ascertain whether the deceased left a wife or husband, and if she or he survived, should look under the appropriate heading. Only in default of either should search be made under “sons and daughters”, “father and mother” and the rest, and then in the order given in the first margin. In each instance it is supposed that there are no nearer relations than those named.

If a person dies leaving

Division of Real and Personal Property

WIFE:  
Wife and no relations ¼ to wife, ¾ to the Bait-ul-mal(1)
Wife and son (sons) 1/8 to wife, rest to son (sons equally)
Wife, son and daughter 1/8 to wife, 7/12 to son, 7/24 to daughter (2)
Wife, two sons and two daughters 1/8 to wife, 7/24 to each son and 7/48 to each daughter. (2)
Wife and one daughter 1/8 to wife, ½ to daughter and 3/8 to Bait-ul-mal.
Wife and daughters 1/8 to wife, 2/3 to daughters and 5/24 to Bait-ul mal
Wife, daughter and one son’s son (h.l.s.) 1/8 to wife, ½ to daughter, rest to son’s son
Wife, daughters and one son’s son (h.l.s.) 1/8 to wife, 2/3 to daughters equally, rest to son’s son
Wife, daughter, one son’s son and one son’s daughter 1/8 to wife, 1/3 to daughter, ¼ to son’s son and 1/8 to son’s daughter. (3)
Wife, daughter and son’s daughters 1/8 to wife, ½ to daughter, 1/6 to son’s daughters equally and rest to the Bait-ul-mal.
Wife, daughters and one son’s daughter 1/8 to wife, 2/3 to daughters equally and rest to Bait-ul-mal
Wife, daughter and three full brothers 1/8 to wife, ½ to daughters, 1/8 to each brother.
Wife, daughters and two paternal uncles 1/8 to wife, 2/3 to daughters equally and 5/48 to each uncle.
Wife, daughters and four true grandmothers 1/8 to wife, 2/3 to daughters equally and 1/6 to the grandmothers equally and the rest to the Bait-ul-mal.
Wife, son and father (h.h.s.) 1/8 to wife, ¼ to father, rest to son.
Wife, daughter and mother 1/8 to wife, 1/6 to mother and ½ to daughter. Rest to Bait-ul-mal.
Wife, daughters, father and mother 3/27 to wife, 4/27 each to father and mother, 16/27 to daughters (4)
Wife, father and mother ¼ to wife, ½ to father and ¼ to mother (5)
Wife, four full brothers and two full sisters ¼ to wife, 6/40 to each brother and 3/40 to each sister. (6)
Wife, four true grandmothers and two paternal uncles ¼ to wife, 1/24 to each grandmother and 7/24 to each uncle.
Wife, mother and true grandmother ¼ to wife, 1/3 to mother and the residue 5/12 to true grandmother.
Wife, mother, full sister, uterine brother and sister, consanguine brother and consanguine sister 3/15 to wife, 2/15 to mother, 6/15 to full sister and 4/15 equally between the uterine brother and uterine sister. The consanguine brother and consanguine sister get no shares. (7)
Wife, mother, two sons 1/8 to wife, 1/6 to mother and residue 34/48 equally to sons
Wife, daughter, two paternal uncles 1/8 to wife, ½ to daughter and the residue 6/16 to the uncles equally.

Wife, uterine sister, four sons of brother, son of uncle

1/8 to wife, 1/6 to uterine sister and the residue 28/48 to the sons of brother equally.. Son of uncle gets nothing.

Wife, mother, sister

3/13 to wife, 4/13 to mother and 6/13 to sister. (7)

Wife, mother, 2 sisters

3/13 share to wife, 2/13 share to mother and 8/13 shares to sisters equally. (7)

Wife, two daughters, fathers mother

1/8 to wife, 2/3 equally to daughters, 1/6 to mother and the residue 1/24 to Bait-ul mal.

 

(1) Re Mutchilim [1960] M.L.J. 25.
(2) The daughters in such case being residuaries with the son.
(3) The son’s daughters being residuary with the son’s son.
(4) An example of the doctrine of aul or increase.
(5) The mother gets 1/3 of ¾ (that is after deducting the wife’s share). This follows a decision of the Caliph Umar.
(6) The brothers and the sisters are residuaries.
(7) An example of aul.

If a person dies leaving

Division of Real and Personal Property

HUSBAND:

 

Husband and no relation

½ to husband and balance to Bait-ul-mal

Husband and son (sons)

¼ to husband, rest to son (sons equally).

Husband, son and daughter

¼ to husband, ½ to son, ¼ to daughter.

Husband, two sons and two daughters

¼ to husband, ¼ to each son, 1/8 to each daughter.

Husband and one daughter

¼ to husband, ½ to daughter and rest to State.

Husband and daughters

¼ to husband, 2/3 to the daughters and rest to State.

Husband, daughter and one son’s son (h.l.s.)

¼ to husband, ½ to daughter and rest to son’s son.

Husband, daughters and one son’s son

¼ to husband, 2/3 to daughters equally, 1/12 to son’s son (h.l.s.)

Husband and father

½ to husband and ½ to father.

Husband, daughter, one son’s son and one son’s daughter

¼ to husband, ½ to daughter, 2/12 to son’s son and 1/12 to son’s daughter. (8)

Husband, daughter and three full brothers

¼ to husband, ½ to daughter, rest to brothers equally.

Husband, daughters and two paternal uncles

¼ to husband, 2/3 to daughters equally and 1/12 to uncles equally.

Husband, daughter and true grandmothers

¼ to husband, ½ to daughter, 1/6 to grandmothers equally. Rest to State.

Husband, son and father (h.l.s.)

¼ to husband, 1/6 to father, rest to son.

Husband, daughter and father

¼ to husband, ½ to daughters, rest to father.

Husband, daughters and mother

3/13 to husband, 2/13 to mother, 8/13 to daughters equally. (9)

Husband, daughters, father and mother

3/15 to husband, 8/15 to daughters and 2/15 each to father and mother. (10)

Husband, daughter, mother, father, son’s son and son’s daughter

6/13 to father, 3/13 to husband, 2/13 to mother and 2/13 to father. The son’s son and son’s daughter are excluded. (10)

Husband, daughter and paternal uncle

¼ to husband, ½ to daughter and ¼ to paternal uncle.

Husband, daughter, son’s daughter and two full sisters

¼ to husband, ½ to daughter, 1/6 to son’s daughter and 1/12 share equally to sisters. (11)

Husband, daughter, son’s daughter, one full sister and one consanguine sister

¼ to husband, ½ to daughter, 1/6 to son’s daughter and 1/12 to full sister. Consanguine sister gets nothing. (11)

Husband, daughter, son’s daughter, two uterine sisters

¼ to husband, ½ to daughter, 1/6 to son’s daughter. Residue to Bait-ul-mal.

Husband, daughter, father, mother, son’s son and son’s daughter

3/13 to husband, 6/13 to daughter, 2/13 each to father and mother. (10)

Husband, father and mother

½ to husband, 1/6 to mother, rest to father. (12)

Husband, father, mother and two daughters

3/15 share to husband, 2/15 to father, 2/15 to mother and 8/15 to daughters equally. (10)

Husband, mother and three full sisters

½ to husband, 1/6 to mother, 2/3 to sisters equally.

Husband, mother, full sister, consanguine sister

3/8 to husband, 1/8 to mother, 3/8 to full sister, 1/8 to consanguine sister. (10)

Husband, two full brothers and three full sisters

½ to husband, 2/14 to each bother and 1/14 to each sister.(13)

Husband, mother, full brother and two uterine sisters

½ share to husband, 1/6 to mother and the balance of 1/3 between the two uterine sisters and the full brother. (14)

Husband and daughters of two daughters

½ to husband and rest to Bait-ul-mal.

Husband, mother, sister and grandfather

Husband 3/9, mother 2/9 sister 4/27, father’s father 8/27. (15)

Husband, mother, grandfather, one consanguine brother, one or more uterine brothers.

Husband ½, mother 1/6, grandfather 1/6, consanguine brother 1/6, uterine brother excluded. (16)

 

(8) The son’s son and son’s daughter are residuaries.
(9) Example of aul or increase.
(10) Examples of aul or increase
(11) In these cases the daughter and son’s daughter get their Quranic shares while the sister takes as residuary.
(12) The mother gets 1/3 of ½ (that is after deducting the husband’s share).
(13) The brothers and sisters are residuaries.
(14) This is the case of himariyya or musharaka. The full brother and the uterine sisters share the 1/3 share. See Fitzgerald Muhammadan Law p.135 and Nawawi Supra, p.250.
(15) This is the case of Al-akdariya – see Tyabji Muhammadan Law (3rd Edn.) p.874 and Fitzgerald Muhammadan Law p.128 and Nawawi p.253 Supra, (p.22 supra)
(16) This is the case of al-Malikia – see Fitzgerald p.128.

If a person dies leaving

Division of Real and Personal Property

SONS AND DAUGHTERS:

 

One son and no other relations

All to son

One daughter

½ to daughter and rest to State.

Daughters

2/3 to daughters equally and rest to State

Sons and daughters

Equally between all sons and daughters, but so that the share of each son is double that of each daughter.

One son and son’s son or son’s daughters

All to son.

One son and father (or mother)

1/6 to father (or mother) rest to son.

One son, father and mother

1/6 to each father and mother, rest to son.

One daughter and son’s son

½ to daughter, rest to son’s son

One daughter, son’s son and son’s daughter

½ to daughter, 2/6 to son’s son and 1/6 to son’s daughter

Daughters and son’s son

2/3 to daughters equally, rest to son’s son

One daughter, one son’s daughter, and one full brother

½ to daughter, 1/6 to son’s daughter, rest to full brother.

Daughters, one son’s daughter and one full brother

2/3 to daughter and rest to full brother.

Daughters and son’s daughters

2/3 to daughter and rest to Bait-ul-mal (son’s daughters excluded unless there is a lineal male descendant of the same or lower degree).

Daughter and father

½ to daughter and ½ to father (1/6 as Quranic heir and 1/3 as agnatic heir).

Daughters and father

2/3 to daughters equally and rest to father

Daughters, son’s daughters and father

2/3 to daughter, rest to father. (17)

One daughter, father and mother

½ to daughter, 1/6 to mother, rest to father

One daughter, mother, four full brothers

½ to daughter, 1/6 to mother, 1/12 to each brother.

One daughter and mother

½ to daughter, ¼ to mother and rest to Bait-ul-mal.

Daughters and mother

2/3 to daughters equally, 1/5 to mother and rest to Bait-ul-mal.

Daughters, father, mother and son’s son

2/3 to daughters equally, 1/6 each to father and mother, nothing to son’s son there being no residue.

Daughters and four paternal uncles

2/3 to daughters equally, 1/12 to each uncle

Daughter (son’s daughter) and full (consanguine) sister

½ to daughter (son’s daughter) and ½ to full (consanguine) sister.

Daughters (son’s daughters) and full (consanguine) sisters

2/3 to daughters (son’s daughter), and 1/3 to full (consanguine) sister.

Daughters, four true grandmothers and six paternal uncles

2/3 to daughters equally, 1/6 to grandmothers equally (i.e. 1/24 each) and 1/36 to each uncle.

Two daughters, one consanguine sister, one brother’s son

2/3 to two daughters and 1/3 to sister. Brother’s son gets nothing

Two daughters, a son’s daughter and a son’s son

2/3 to daughters, 1/9 to son’s daughter and 2/9 to son’s son. (18)

Two daughters, a son’s daughter and a son’s son’s son

2/3 to daughters, 1/9 to son’s daughter and 2/9 to son’s son. (18)

Two daughters of a son, daughter of son’s son, son of son’s son’s son’

2/3 to daughters equally, 1/9 to daughter of son’s son and 2/9 to son of son’s son’s son.. (20)

Son’s daughter, daughter’s son and brother

½ share to son’s daughter and ½ share to brother. Daughter’s son gets nothing.

Son’s sons and son’s daughters (of same degree)

Equally between son’s son and son’s daughters but so that the share of each of the former is double of each of the latter. (19)

Son’s daughters and son’s son’s son

2/3 to son’s daughters, rest to great-grandsons equally

Son’s daughter and son’s son’s daughter

½ to son’s daughter and 1/6 to son’s son’s daughter and the rest to the Bait-ul-mal. (20)

 

(17) There is a doubt whether the son’s daughters (who are excluded as Quranic heirs) are nevertheless entitled to take as residuaries together with the agnatic ascendant or collateral. See Fitzgerald Muhammadan Law, p.124.
(18) In all these cases, as there are two daughters the son’s daughter cannot inherit as Quranic heir. She therefore takes as an agnatic heir and shares the residu with the lower son’s son.
(19) The son’s daughter is a residuary with an equal son’s son.
(20) As there is a “nearer” daughter, the share of the son’s son’s daughter is 1/6 that is the remainder of the 2/3 share of daughters.

If a person dies leaving

Division of Real and Personal Property

FATHER AND MOTHER:  
Father and no other relations

All to father..

Father and mother 2/3 to father, 1/3 to mother
Father, full brothers and sisters All to father.

Scanned Copy of the Constitution of William Street Tabligh faction

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Death Is The Destroyer Of Desires!

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Death is not the absolute end. It is just the discontinuation of unity between the body and soul. It is a change from one state to another and a transition from this present life to that of the hereafter.

The purpose of our existence is the worship of Allah as mentioned in the Book of Allah:

“And I [Allaah] created not the Jinns and Men except that they should worship Me [alone]” Soorah az-Zariyat (51): 56

This life, which we are living, is the testing ground for which there shall be only two consequences, Paradise or Hellfire. Unfortunately more than often we disregard death, as we are so attached to this world and the love of which has been established in our hearts.

“Certainly, they see it as distant, but We see it as near” Soorah al-Ma’arij (70): 6-7

Death only becomes a reality when a close beloved one dies. The heart feels heavy, the eyes shed tears and there is, at that moment, a present fear of death. If we were to spend even a single moment each day thinking about death, it would bring forth many concerns? The greatest being our Hereafter:

“He Who has created death and life, that He may test you, which of you is best in deed.” Al-Mulk (67):21

So we stop and consider what we are doing with our time and where we are heading, and then realize that much of it is wasted in light talk, in laughing, in pursuing that which is not going to benefit our Hereafter.One of the Salaf said:

“Three characteristics are from Eemaan: Modesty, Chastity and Withholding of the tongue, not the with holding of the heart and actions. These are things which cause gain in the Hereafter and loss in this life, and what is gained in the next life is greater than what is lost in this world.” [Re ported by Abdur-Razzaaq in his Musannaf from A’oon ibn ‘Abdullaah]

“This World in comparison with the world to come is just like one of you putting his finger in the sea. Let him consider what it returns with.” Saheeh Muslim (eng. trans. vol.4 p.l486 no.6843

The Prophet Muhammad (sallahu alihi wa-sallam) explained how this world is not even worth the wing of a mosquito! And how small is a mosquito, and then the wing of a mosquito- so what is the worth of the world we run after and are dearly attached to?

The Messenger of Allaah (sallahu alihi wa-sallam) referred to death as ‘the destroyer of desires.” [Sunan at-Tirmidhi, Ibn Majah & Nasaai and authenticated by Sheikh al-Albanee in al-Mishkaat (1/1607)]

Because when each one of us remembers the awesome reality of death and what is to follow after that, our present desires and wordy concerns seem so insignificant and futile, and the life of the Hereafter becomes our goal and we become interested in the means to attain that goal. We find that the Companions of the Prophet (sallahu alihi wa-sallam) excelled on this point and were not deluded by the amusements of this world, knowing that love for this world would injure their Paradise.

Hence, they faced trials and every hardship with the knowledge that a weighty judgement was yet to come and a full compensation yet to be paid – so they had hope and fear in Allaah, without exaggerated optimism or disparity.

“O you who believe! What is the matter with you, that when you are asked to march forth in the cause of Allaah [ie. Jihaad] you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? [Soorah at-Taubah (9):38]

Regarding the shaheed (martyr), the Prophet (sallahu alihi wa-sallam) said:

“Nobody who enters Paradise will (ever like to) return to this world, even if be were offered everything on the surface of the earth, except the martyr who will desire to return to this world and be killed ten times for the sake of the great honor that has been bestowed upon him.” [Saheeh Muslim (eng. trans. vol.3 p.1045 no.4635)]

Let us see how these words affected the hearts and lives of the Companions, as we reflect upon one Companion in particular, who was guaranteed Paradise, Talhah ibn ‘Ubaidullaah. .

“Whoever wishes to look upon a martyr walking the face of the earth, then let him look upon Talhah ibn ‘Ubaidullaah. ”  [Sunan at-Tirmidhi & al-Haakim. Authenticated by Shaikh al-Albaanee in his as-Saheehah ( no.126)]

The Prophet (sallahu alihi wa-sallam) said to Talhah when his fingers were struck by arrows in protecting the Prophet (sallahu alihi wa-sallam) at Uhud, as he let out an exclamation of pain:

“If yow had said. ‘In the name of Allaah’, then the Angels would have raised you up while the people were looking on at you.” (And in another narration he added): until they entered you into the sky.” [Sunan an-Nasaai. The addition is from al-Baihaaqee. Authenticated by al-Albaanee in his as-Saheehah ( no.217)]

“Talhah is one who has fulfilled his term.” [Sunan at-Tirmidhi and authenticated by Sheikh al-Albani in as-Saheehah (125)].

Which means that he has exhausted his allotted time in the path of Allaah there remaining nothing between him and death – thus he is as one killed already, although still alive. These are the best of people, those whose belief is manifest in their actions, to whom Allaah and His Messenger (sallahu alihi wa-sallam) are more beloved than the world and all it contains.

“But truly the home of the Hereafter is the actual life, if only they knew.” [Soorah al-Ankabut (29):64]

“We have reminder upon reminder, about how nations before us were destroyed and a common sickness which they were plagued with was ‘love of this world’. Regarding the Jews, who claim to be the best of all people and inheritors of the Promised Land, Allaah says:

“And verily you will find them the greediest of mankind and [even greedier] than those who do not believe in Resurrection [i.e. the idolaters]. Every one of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from [due] punishment. And Allaah is all-Seer of what they do.” Soorah al-Baqarah (2):96

If these people who spend their time in heedlessness and negligence, and futile desires, and the best part of their time being when they sleep or are inactive – then death is better than life. And we say to them:

‘Time is the most precious thing which you take care of, and I see it to be the easiest for you to lose”

“….. and the worst regret is regret on the Day of Resurrection. …and the fortunate one is the one who takes admonition from others..”

[From the famous khutbah (sermon) of the Companion, Ibn Mas’ood which has been recorded in al-Musannaf of Ibn Abee Shaibah (vol.7 no. 106)]

“Live in this world as if you are a stranger or a traveler.” [Saheeh al-Bukhari vol.8, p.284, no.425]

Does a traveler waste his time in gathering that which is of no benefit for his journey? Or does he immediately select that which shall facilitate him to reach his goal? In the same way, we too must get into the good habit of striving to do as much as we can today and everyday, not putting off things for tomorrow, or after exams, or marriage, or the age of sixty. . !

“If you survive till the evening do nor expect to be alive in the morning and if you survive till the morning, do not expect to be alive in the evening. And take from your health for your sickness and [take] from your life for your death.” [Saheeh al-Bukhari vol.8, p.284, no.425]

“And die not except in a state of Islaam” Soorah al-Imran (3):102

So we keep our hearts moistened and alive with remembrance of Allaah, and we remember death in order to remember the Hereafter, and finally we close with a citation from Imaam ash-Shaafi’ee

“O my soul, it is not except a few days patience, As if her extent were a few dreams.

O my soul pass quickly on through this world, And leave it, For indeed life lies ahead of it.

Please remember me in your prayers

Your brother in Islam

Abbey Kibirige Semuwemba

http://ugandansatheart.org/
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Islam teaches us the Etiquettes of going to the Bathroom

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Among the signs of the greatness of the blessed Islamic shariah (law) is the fact that there is no good thing, major or minor, that it has not commanded us to do or pointed the way to it, and there is no bad thing, major or minor, that it has not warned us against or forbidden. It is perfect and complete in all aspects, a fact which has often greatly astonished non-Muslims and earned their admiration. (At the time of the Prophet (peace and blessings of Allaah be upon him), one of the mushrikeen (polytheists) said to (the Prophet’s Companion) Salmaan al-Farsi (may Allaah be pleased with him): ‘Your Prophet has taught you everything, even how to defecate!’. Salmaan said: ‘Yes, he forbade us to face the qiblah (direction of prayer) when urinating or defecating’ (Al-Tirmidhi, Saheeh Muslim).

Islamic shariah includes a number of rules and manners to be followed when answering the call of nature, including the following:

It is not proper for one to carry something that has Allah’s name on it while he is going to the bathroom. Anas (ra – may Allah be pleased with him) related that the Messenger of Allah (saw – may the peace & blessings of Allah be upon him), had a ring engraved with “Mohammed, the Messenger of Allah”, which he would remove when he went to the bathroom.

He should move and hide himself from others. A person should be concealed from the sight of others when answering the call of nature. The Messenger of Allah (saw) used to prefer to go behind a rise in the ground or a garden of date palms. (Reported by Muslim, 517). If a person is out in an open space and cannot find anything to conceal him when he needs to answer the call of nature, he should move far away from the other people around him, because al-Mugheerah ibn Shubah said: ‘I was with the Prophet (saw) on a journey, when he felt the need to answer the call of nature, so he went far away.’ (Al-Tirmidhi).

Abd-Allaah ibn Abi Quraad said: ‘I went out with the Messenger of Allah (saw) to an open space, and when he needed to answer the call of nature, he moved away.’ (A-Nisaa-i)

A person should not uncover his awrah (private parts) until after he has squatted close to the ground, because this is more concealing, as Anas (ra) reported: ‘When the Prophet(saw) wanted to answer the call of nature, he would not lift his garment until he had squatted close to the ground.’ (Al-Tirmidhi). If a person is in a (modern) toilet, he should not lift his garment until he has closed the door and is out of sight of other people. With regard to this point and the one before, it is worth noting that the habit of many people in the West and elsewhere, of urinating in a standing position in front of other people in public toilets (using urinals) is something which goes against good manners, modesty and decency, and is repulsive to anyone who possesses sound common sense and wisdom. How can anybody uncover in front of other people the awrah (private parts) which Allah has placed between his legs to conceal it and commanded him to cover it? The idea that it should be covered is well established among all wise and decent people of all races. It is wrong in principle to build restrooms of this shameful type, where the users can see one another, thus making them worse than some kinds of animals whose habit is to conceal themselves from one another when urinating or defecating.

One should mention the name of Allah and seek refuge in Him when entering the Bathroom. Anas (ra) reported that when the Messenger of Allah (saw) entered the privy he would say, ”Allaahumma innee a-oodhi bika min al-khubthi wal-khabaaith (O Allah, I seek refuge with You from male and female devils).”

One should not talk. One should not greet a person who is answering the call of nature, or return a greeting whilst one is answering the call of nature, out of respect to Allaah by not mentioning His name in a dirty place. [note: the Islamic greeting is ”al-salaam alaykum (peace be upon you); one of the names of Allah is al-Salaam (the Peace)]. Nor should a person repeat what the caller to prayer is saying. He may speak if there is some necessity (e.g.. to guide blind man who fears he may be harmed). If he sneezes, he should praise Allah within himself.

Ibn Umar (ra) related that a man passed by the Prophet (saw) and greeted him while he (the Prophet) was urinating. The Prophet (saw) did not return his greeting. (Ibn Maajah)

Abu Sa’eed (ra) reported that he heard the Messenger of Allah say, “Is it not true that Allah detests those who converse whilst they relieve themselves”. (Abu dawood, Ibn Majah, Ahmad)

One should neither face nor turn his back to the Qiblah while relieving himself. Not to face the qiblah (direction of prayer, i.e. the Kabah which was built in Makkah by Ibrahim, upon whom be peace, as commanded by Allaah) when urinating or defecating. This is out of respect for the Qiblah and for the symbols and rituals of Allah. The Messenger of Allah (saw) said: ‘When any one of you sits down to answer the call of nature, he should not face the qiblah or turn his back towards it.’ (Muslim)

One should seek a soft and low ground to protect himself from impurities. Abu Musa (ra) related that the Messenger of Allah (saw) came to a low and soft part of the ground and urinated. He then said, “When one of you urinates, he should choose the proper place to do so.” (Abu Dawood)

One should not use a hole in the ground. Qatadah related from Abdullah Ibn Sarjas who said, ” The Messenger of Allah (saw) forbade urinating in a hole.” Said Qatadah, “What is disliked about urinating into a hole?” Said he, “It is the residence of the Jinn.” (Ahmad, An-Nasai, Abu Dawood)

One should avoid shaded places and those places where people gather and walk.
A person should not urinate by the roadside or in places where people seek shade, because this is offensive to them. Abu Hurayrah reported that the Prophet (saw) said: ‘Fear the two things that bring curses. They asked, ‘What are the two things that bring curses, O Messenger of Allah?’. He said: ‘When a person relieves himself in the road where people walk or in the place where they seek shade.’ (Abu Dawud)

One should not urinate in bathing places or in still water. The Prophet (saw) said, ” None of you should urinate in a bathing place and then make ablution (wudu) in the water. The majority of waswas (satanic wispers) comes from that.” (Ahmad, Abu Dawood)

Also, a person should not urinate into stagnant water, because Jaabir (may Allaah be pleased with him) reported that the Messenger of Allah (saw) forbade anyone to urinate into stagnant water (Muslim), because this makes the water impure and harms those who use it.

One may not urinate whilst standing. Aisha (ra – may Allah be pleased with her) said, “If someone relates to you that the Messenger of Allah (saw) urinated whilst standing, do not believe him. He only urinated whilst sitting.” (Muslim)

The Sunnah is to answer the call of nature sitting, making oneself close to the ground, because this is more concealing, and makes it less likely that spray from one’s urine will come back on one’s body or clothes, making them dirty.

One must remove any impurities from his clothes and body. To do so, he can use a rock, stones or any other pure matter. One may use only water to clean the area, or any combination of purifying agents. The Messenger of Allah said, “When one of you goes to relieve himself, he should clean himself with three stones.” (Ahmad)

The Prophet (SAW) passed by 2 graves and said, “They are being punished (in the grave). But they are not being punished for a great matter (on their part). One of them did not clean himself from urine and the other used to spread slanders.” (Bukhari)

Anas (ra) also related the Prophet (saw) as saying, “Purify yourselves from urine, as most punishment in the grave is due to it.” (Ibn Maajah)

One should not clean himself with his right hand. He should not touch his penis with his right hand when urinating, because the Prophet (saw) said: ‘When any one of you urinates, he should not hold his penis in his right hand or clean it with his right hand; and (when drinking), he should not breathe into the vessel.’ (Al-Bukhaari)

He should not remove najaasah (impurity) with his right hand; the left hand should be used for this purpose, because of the hadeeth quoted above, and because the Prophet (saw) said: ‘When any one of you wipes himself, he should not use his right hand.’ (Al-Bukhaari). The Prophet’s wife Hafsah (may Allaah be pleased with her) reported that the Prophet (saw) used to use his right hand for eating, drinking, making wudoo’ (ablution), getting dressed, and giving and taking things, and he used to use his left hand for other things. (Ahmad). Abu Hurayrah reported that the Messenger of Allaah (saw) said: ‘When any one of you cleans himself, he should not use his right hand, he should use his left hand.’ (Ibn Maajah

One should remove any bad smell from his hands after cleaning himself. Abu Hurairah (ra) said, “When the Messenger of Allah (saw) relieved himself, I used to bring him a container of water. he would cleanse himself, then rub his hands against the soil.” (Abu Dawood)

One should wash and sprinkle his penis and underwear with water after urination to make sure that he has cleansed himself. Sufyan Ibn Al-Hakim said, “When the messenger of Allah (saw) urinated, he would wash his private parts and sprinkle water (over his penis). (Al-Hakim)

Any impurity should be washed or wiped three times or an odd number of times greater than three, according to whatever is needed to cleanse it, because Aaishah (may Allah be pleased with her) reported that the Prophet (saw) used to wash his posterior three times. Ibn Umar said: ‘We did this too and found it to be healing and cleansing.’ (Ibn Maajah). Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (saw) said: ‘When anyone of you cleans himself (with stones or similar material) let him use an odd number.’ (Ahmad)

Exiting the bathroom. One should enter the privy with his left foot, and exit with his right foot saying, ‘Ghufraanak (I seek Your forgiveness).

COMPILED BY:

Abbey Kibirige Semuwemba

http://ugandansatheart.org/
http://twitter.com/#!/semuwemba
http://jjanguonkwekule.blogspot.com/
http://semuwemba.wordpress.com/

(Put me in your prayers inishallah)

ONE OF THE BEST STORIES I’VE EVER READ!

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As she stood in front of her 5th grade class on the very first day of school, she told the children an untruth. Like most teachers, she looked at her students and said that she loved them all the same. However, that was impossible, because there in the front row, slumped in his seat, was a little boy named Teddy Stoddard.

Mrs. Thompson had watched Teddy the year before and noticed that he did not play well with the other children, that his clothes were messy and that he constantly needed a bath. In addition, Teddy could be unpleasant. It got to the point where Mrs. Thompson would actually take delight in marking his papers with a broad red pen, making bold X’s and then putting a big ‘F’ at the top of his papers.

At the school where Mrs. Thompson taught, she was required to review each child’s past records and she put Teddy’s off until last. However, when she reviewed his file, she was in for a surprise.

Teddy’s first grade teacher wrote, ‘Teddy is a bright child with a ready laugh. He does his work neatly and has good manners… he is a joy to be around..’

His second grade teacher wrote, ‘Teddy is an excellent student, well liked by his classmates, but he is troubled because his mother has a terminal illness and life at home must be a struggle.’

His third grade teacher wrote, ‘His mother’s death has been hard on him. He tries to do his best, but his father doesn’t show much interest, and his home life will soon affect him if some steps aren’t taken.’

Teddy’s fourth grade teacher wrote, ‘Teddy is withdrawn and doesn’t show much interest in school. He doesn’t have many friends and he sometimes sleeps in class.’

By now, Mrs. Thompson realized the problem and she was ashamed of herself. She felt even worse when her students brought her Christmas presents, wrapped in beautiful ribbons and bright paper, except for Teddy’s. His present was clumsily wrapped in the heavy, brown paper that he got from a grocery bag. Mrs. Thompson took pains to open it in the middle of the other presents. Some of the children started to laugh when she found a rhinestone bracelet with some of the stones missing, and a bottle that was one-quarter full of perfume. But she stifled the children’s laughter when she exclaimed how pretty the bracelet was, putting it on, and dabbing some of the perfume on her wrist. Teddy Stoddard stayed after school that day just long enough to say, ‘Mrs. Thompson, today you smelled just like my Mom used to.’

After the children left, she cried for at least an hour. On that very day, she quit teaching reading, writing and arithmetic. Instead, she began to teach children. Mrs. Thompson paid particular attention to Teddy. As she worked with him, his mind seemed to come alive. The more she encouraged him, the faster he responded. By the end of the year, Teddy had become one of the smartest children in the class and, despite her lie that she would love all the children the same, Teddy became one of her ‘teacher’s pets..’

A year later, she found a note under her door, from Teddy, telling her that she was the best teacher he ever had in his whole life.

Six years went by before she got another note from Teddy. He then wrote that he had finished high school, third in his class, and she was still the best teacher he ever had in life.

Four years after that, she got another letter, saying that while things had been tough at times, he’d stayed in school, had stuck with it, and would soon graduate from college with the highest of honours. He assured Mrs. Thompson that she was still the best and favourite teacher he had ever had in his whole life.

Then four more years passed and yet another letter came. This time he explained that after he got his bachelor’s degree, he decided to go a little further. The letter explained that she was still the best and favourite teacher he ever had. But now his name was a little longer…. The letter was signed, Theodore F. Stoddard, MD.

The story does not end there. You see, there was yet another letter that spring. Teddy said he had met this girl and was going to be married. He explained that his father had died a couple of years ago and he was wondering if Mrs. Thompson might agree to sit at the wedding in the place that was usually reserved for the mother of the groom. Of course, Mrs. Thompson did. And guess what? She wore that bracelet, the one with several rhinestones missing. Moreover, she made sure she was wearing the perfume that Teddy remembered his mother wearing on their last Christmas together.

They hugged each other, and Dr. Stoddard whispered in Mrs. Thompson’s ear, ‘Thank you Mrs. Thompson for believing in me. Thank you so much for making me feel important and showing me that I could make a difference.’

Mrs. Thompson, with tears in her eyes, whispered back. She said, ‘Teddy, you have it all wrong. You were the one who taught me that I could make a difference. I didn’t know how to teach until I met you.’

(For you that don’t know, Teddy Stoddard is the Dr. at Iowa Methodist in Des Moines that has the Stoddard Cancer Wing.)

Warm someone’s heart today. . . pass this along. I love this story so very much, I cry every time I read it. Just try to make a difference in someone’s life today? tomorrow? just ‘do it’.

Random acts of kindness, I think they call it!

‘Believe in Angels, then return the favour’

“God grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference”

Abbey Kibirige Semuwemba

http://ugandansatheart.org/
http://twitter.com/#!/semuwemba
http://jjanguonkwekule.blogspot.com/
http://semuwemba.wordpress.com/

“The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy. ”
~ Martin Luther King Jr. ~

The Forgotten prayer – A Gift For all Muslims

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Salaah At-Tasbeeh
The Prayer of Glorification
‘Ikrimah (ra – may Allah be pleased with him) reports from Ibn ‘Abbas that the Messenger of Allah (saw – may the peace & blessings of Allah be upon him) said to ‘Abbas ibn ‘Abdal-Mutalib: “O ‘Abbas (ra), O Uncle, shall I not give you, shall I not present to you, shall I not donate to you, shall I not tell you ten things which, if you do, Allah will forgive your first and last sins, past and present sins, intentional and unintentional sins, private and public sins? The ten actions are: pray four rak’at (unit of prayer), reciting in every rak’ah al-Fatihah (the opening chapter of the Quran) and a surah (chapter). And when you finish the Qur’anic recitation of the first rak’ah, say, while standing, ‘Sub haa nal laah, Wal Ham du lil laah, Wa Laa il laa ha il lal Laah, Wal laa hu Akbar’ [‘Glory be to Allah. All praise is due to Allah. There is no God except Allah. Allah is the greatest.’] fifteen times. Then make ruku’ (bowing/genuflexion), and while you are in ruku’, say the same ten times; then stand, and say the same ten times. Then go down and make sajdah (prostration), and while you’re in sajdah, say the same ten times. Then sit after the sajdah, and say the same ten times. Then make sajdah, and say the same ten times. Then sit after the second sajdah, and say the same another ten times. That is seventy-five [repetitions of the phrases] in each rak’ah. Do that in each of the four rak’at. If you can pray it once a day, do so. If you cannot, then once every Friday. If you cannot do that, then once a year. And if you cannot do that then once in your life.” This is related by Abu Dawud, Ibn Majah, Ibn Khuzaimah in his sahih, and at-Tabarani. About this hadith al-Munzhiri says: “This hadith has been related through many chains and from a number of companions. The best of them is this one from ‘Ikrimah. A group of scholars have graded it to be sahih, including al-Hafez Abu Bakr al-‘Ajari, (al-Munzhiri’s teachers), Abu Muhammad ‘Abdurrahim al-Misri, and Abu al-Hassan al-Maqdisi.” Ibn alMubarak says: “The tasbih prayer is a greatly desired act and it is desirable that one should punctually observe it and never neglect it.

Sub haa nal laah, Wal Ham du lil laah, Wa Laa il laa ha il lal Laah, Wal laa hu Akbar’
 
 
 
 
1
2
3
4
After Reciting Fatihah & A Surah
Whilst In Ruku’
Whilst Standing Straight After Ruku’
In Sajdah (first)
15 Times
10 Times
10 Times
10 Times
 
 
 
 
 
5
6
7
Whilst Sitting Inbetween The 2 Sajdahs
In Sajda (Second)
Sitting After Sajdah Before Standing up for next rak’at; & before  (Tahiyat) in the 2nd & last rak’at
Return To Standing Position After Completing 1st, 2nd & 3rd Rak’at, & Repeat Steps
10 Times
10 Times
10 Times
 Try not count the numbers while praying, instead you can press your fingers against yourself to remember

Sub haa nal laah, Wal Ham du lil laah, Wa Laa il laa ha il lal Laah, Wal laa hu Akbar’

 
 
 
 
1
2
3
4
After Fatiha and Sura
In Ruku’
Standing straight after ruku
In Sajdah (first)
15 Times
10 Times
10 Times
10 Times
 
 
 
 
 
5
6
7
In sitting between two Sajda
In Sajda (Second)
Before standing up for next rak’at; and before  (Tahiyat) in the 2nd & last rak’at
Return to standing position after completing 1st, 2nd & 3rd rakat.
10 Times
10 Times
10 Times
 Try not count the numbers while praying, instead you can press your fingers against yourself to remember.

My Mother, My Paradise

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And lower unto them the wing of submission and humility through mercy, and say: “My Lord! Bestow on them Your Mercy as they did bring me up when I was small.” 17:24

My Mother, My Paradise

She served me until this day
Her love the sun, mine a ray

She lost sleep for me to dream
She left food, for me to be fed

Of mind and body she suffered
Her love grew as me she carried

I kicked at her bosom when an infant
Yet she held me without being hesitant

She inspired my legs and taught me to walk
All the words I pronounced listening to her talk

‘Hasbi Rabbi’ she sang in my ears, (such that)-
‘Noor Muhammad’ shone all these years
(sallallahu alaihi wa sallam)

All my acts of worship are but under her feet
Not two-
But three worlds I need to show her respect

If this son were to enter paradise
The warmth of her feet would be the cause

Her prayers for me are sincere than my own
She bore all the pain to see me so far grown

The pleasure of my Lord
Is in doing to her good

Even as I laid in her womb
Or be buried in the tomb-

She will continue to pour love
And pray for me forever…

If His Mercy is the entrance-
She is the key to my paradise!


Abbey Kibirige Semuwemba

http://ugandansatheart.org/
http://twitter.com/#!/semuwemba
http://jjanguonkwekule.blogspot.com/
http://semuwemba.wordpress.com/

“The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy. ”
~ Martin Luther King Jr. ~