u/FrontFaith74

If you think you can pair modesty with whatever is fashionable and call it hijab, then sadly, you have not understood the concept of modesty that Allah تعالى commanded .

Hijab is not just placing a scarf on your head while wearing jeans, a fitted abaya that outlines the body or leaving the chest uncovered. The clothing itself has conditions . It should cover properly , be loose rather than tight, be thick and non-transparent and not be designed in a way that attracts attention . It should also not resemble men's clothing or be a garment of fame and display .

The Prophet ﷺ warned about women who would be “ clothed yet naked .” The problem today is that the hijab has slowly become an aesthetic .

A fitted abaya is called modest, a half-niqab becomes an accessory and covering a few parts is enough to label the whole outfit as a hijab.

But calling something hijab does not make it hijab.

And this becomes even more concerning when influencers turn these styles into something young Muslim women want to imitate. Because hijab is not a trend to follow. It is an act of obedience .

So don't let social media teach you what hijab is. Learn it from the Qur’an and Sunnah .

Water is a blessing from Allah, and millions of people around the world suffer from water scarcity. Islam teaches us not to waste this blessing.

The Prophet ﷺ taught us to avoid wasting water, even if we are beside a flowing river.

So make your wudu properly, but do not use more water than you need. Saving water is part of responsibility, gratitude, and following the Sunnah.

#Reshared

The Reason Muslims fast on Ashura to express gratitude to Allah for saving Prophet Musa alaihisalam and the Children of Israel from Pharaoh by miraculously splitting the Red Sea. Prophet Musa fasted on this day in thanksgiving, a tradition the Prophet Muhammad (ﷺ) revived and encouraged.

*Importance & Virtues*

*• Expiation of Sins:* Fasting on this day wipes away the minor sins of the entire preceding year.

*• Prime Voluntary Fast:* It falls in Muharram, described by the Prophet (ﷺ) as "the Month of Allah" and the one of the best months for optional fasting after Ramadan.

*Key Evidence*

“The Messenger of Allah ﷺ was asked about fasting the day of Ashura. He said: ‘I hope that Allah will accept it as expiation for the sins committed in the previous year.’”— *Sahih Muslim*

Recommended Practice To distinguish the Islamic practice from other traditions, the Prophet (ﷺ) expressed the intent to fast an additional day. Therefore, scholars highly recommend fasting both the *9th and 10th of Muharram* or *the 10th and 11th of Muharram.*

• Copied

Is it possible for a believer to even imagine casting doubt on the honor of the Sahaaba, may Allah be pleased with them? But at the same time, it is very disturbing to see the Ahl-us-Sunnah perceive the martyrdom of Hazrat Hussain (RA) in the same rhythm and rhetoric, as the Shi'as.

The belief that the tragedy of Karbala is a battle between truth and falsehood actually amounts to undermining the noble character of the Sahaaba and their religious integrity, and this is the aim of the Shia. But the important point is, for us to think whether this was actually the case or not?

The fact is that it was not a clash of truth and falsehood; it was not a battle of disbelief and Islam; and it was not an Islamic Jihad. Had this been the case, Hazrat Hussain (RA) would not have been alone in this path; he would have had the support of those Sahaabah (RA) who spent their entire lives in making the Word of Allah supreme, who always had their swords bare against falsehood and rose up as a divine challenge in confronting disbelief.

The following aspects are worth considering in understanding the point that this conflict was actually of a political nature:

Events related to Karbala are recorded in history that when Hazrat Hussain (RA) was ready to march towards Kufa, his relatives and sympathizers tried their best to stop him and informed him of the dangerous consequences of such a move. Among them, Hazrat Abdullah bin Umar, Hazrat Abu Saeed Khudri, Hazrat Abu Darda, Hazrat Abu Waqid Laithi, Jabir bin Abdullah, Hazrat Abdullah bin Abbas and Hazrat Hussain's brother Muhammad bin Al-Hanafiyya (RA) were prominent. In response to them, he neither postponed his journey nor put forth any argument for his stance. Otherwise, they would have been willing to cooperate with him in his position. In fact, Hazrat Hussain (RA) beleived that the insistence of the people of Kufa in inviting him to Kufa was sincere in its urgency, and surely going there must be beneficial.

It is also mentioned in history that while he was on his way, news reached him that his cousin Muslim bin Aqeel had been martyred in Kufa, whom he had sent to find out the situation in Kufa. With this tragic news, his trust in the people of Kufa was shaken, and he expressed his desire to return, but the brothers of Hazrat Muslim (may Allah have mercy on him) refused to return saying, “We will avenge our brother Muslim or we will die.” Hazrat Hussain (RA) said: "What will I do without you?"

(Taariq al Tabri 4/292 Matba’tul Istiqaamah, Cairo 1939)

And hence the journey of this caravan continued towards Kufa.

Moreover, all histories agree that when Hazrat Hussain (RA) reached the place of Karbala, the Governor of Kufa, Ibn Ziyad forced Umar bin Sa'd to confront Hazrat Hussain (RA). Umar bin Sa’d came and talked to him; and according to several historical narrations, Hazrat Hussain (RA) put the following proposal before him; 'Accept one of these three things: I either go to an Islamic frontier or return to Madinah or else I (go directly) to Yazid bin Muawiyah and pledge allegiance to him. Umar bin Sa’d accepted this proposal. (Al-Isabah: 2/71, printed 1995, Dar ul Kutub Al Ilmiyyah).

After Ibn Sa'd had accepted this, he sent the proposal to Ibn Ziyad (Governor of Kufa), but the Governor refused to accept the proposal and insisted that he first pledge allegiance (to Yazid) at “my hand”.

Hazrat Hussain (RA) did not agree with this as his self-dignity did not allow it, so he rejected this provision; upon which the war broke out, and the tragic incident of his martyrdom took place. (Isaabah, 2/71, Al-Tabari 4/293) "فانا للہ وانا الیہ راجعون۔

Indeed, we all belong to Allah and to Him we shall return.

The above-mentioned words of the narration in which Hazrat Hussain (RA) expressed his consent to pledge allegiance to Yazid can be found in "Al-Isaabah",

Tahzib al-Tahzeeb, 328/2, 353, Tarikh al-Tabari, 293/4, Tahzeeb Tarikh Ibn Asakir, 325/4, 337, Al-Bidaayah wa Al-Nihaayah, 170/8, 175, Kamil Ibn Athir, 283. /3 and many other books; even in the books of Shia! Though they have other words too, but they do not make any significant difference in terms of the result.

From these historical proofs, it is evident that had it been a battle of truth and falsehood, Hazrat Hussain (RA) would not have shown determination to turn back after getting the news of Muslim bin Aqeel's martyrdom upon nearing Kufa. It is obvious that the duty of vindication of truth and falsification of falsehood is not waived off by the martyrdom of someone in the path of truth.

From the terms of reconciliation that Hazrat Hussain (RA) put before Umar bin Sa'd, it becomes very clear that though he had initial reservations in his mind about Yazid, but later he expressed his willingness to accept the sovereignty of Yazid.

One more thing that is clear from this is that Hussain (RA) did not consider Amir Yazid as a transgressor or unfit for government. If that was the case, he would not have been ready to pledge allegiance to Yazid. His demand to go to Yazid also shows that he expected good treatment from him. No one longs (even as a last resort) to meet a cruel and tyrannical king.

From this description, the people who were responsible for this tragedy were also exposed, and that is Ibn Ziyad's army, who were all the same Kufis who had written letters and invited him, and these were the very same people who caused the reconciliation efforts of Umar bin Sa’d to fail, which led to the tragic martyrdom of Karbala.

{And the command of Allah is a decree determined} وَكَانَ أَمْرُ ٱللَّهِ قَدَرًا مَّقْدُورًا

For more details, kindly refer to other articles of the book named, Saaniha-e-Karbala Pasmanzar aur Asbaab

Excerpted from the book "Rusumaat e Muharram ul Haram and Saaniha-e- Karbala”

by Salahuddin Yusuf. May Allah have mercy on him.

Sheikh Abdus Salam al-Madani

Founder,

Aspire College of Excellence

Is it possible for a believer to even imagine casting doubt on the honor of the Sahaaba, may Allah be pleased with them? But at the same time, it is very disturbing to see the Ahl-us-Sunnah perceive the martyrdom of Hazrat Hussain (RA) in the same rhythm and rhetoric, as the Shi'as.

The belief that the tragedy of Karbala is a battle between truth and falsehood actually amounts to undermining the noble character of the Sahaaba and their religious integrity, and this is the aim of the Shia. But the important point is, for us to think whether this was actually the case or not?

The fact is that it was not a clash of truth and falsehood; it was not a battle of disbelief and Islam; and it was not an Islamic Jihad. Had this been the case, Hazrat Hussain (RA) would not have been alone in this path; he would have had the support of those Sahaabah (RA) who spent their entire lives in making the Word of Allah supreme, who always had their swords bare against falsehood and rose up as a divine challenge in confronting disbelief.

The following aspects are worth considering in understanding the point that this conflict was actually of a political nature:

Events related to Karbala are recorded in history that when Hazrat Hussain (RA) was ready to march towards Kufa, his relatives and sympathizers tried their best to stop him and informed him of the dangerous consequences of such a move. Among them, Hazrat Abdullah bin Umar, Hazrat Abu Saeed Khudri, Hazrat Abu Darda, Hazrat Abu Waqid Laithi, Jabir bin Abdullah, Hazrat Abdullah bin Abbas and Hazrat Hussain's brother Muhammad bin Al-Hanafiyya (RA) were prominent. In response to them, he neither postponed his journey nor put forth any argument for his stance. Otherwise, they would have been willing to cooperate with him in his position. In fact, Hazrat Hussain (RA) beleived that the insistence of the people of Kufa in inviting him to Kufa was sincere in its urgency, and surely going there must be beneficial.

It is also mentioned in history that while he was on his way, news reached him that his cousin Muslim bin Aqeel had been martyred in Kufa, whom he had sent to find out the situation in Kufa. With this tragic news, his trust in the people of Kufa was shaken, and he expressed his desire to return, but the brothers of Hazrat Muslim (may Allah have mercy on him) refused to return saying, “We will avenge our brother Muslim or we will die.” Hazrat Hussain (RA) said: "What will I do without you?"

(Taariq al Tabri 4/292 Matba’tul Istiqaamah, Cairo 1939)

And hence the journey of this caravan continued towards Kufa.

Moreover, all histories agree that when Hazrat Hussain (RA) reached the place of Karbala, the Governor of Kufa, Ibn Ziyad forced Umar bin Sa'd to confront Hazrat Hussain (RA). Umar bin Sa’d came and talked to him; and according to several historical narrations, Hazrat Hussain (RA) put the following proposal before him; 'Accept one of these three things: I either go to an Islamic frontier or return to Madinah or else I (go directly) to Yazid bin Muawiyah and pledge allegiance to him. Umar bin Sa’d accepted this proposal. (Al-Isabah: 2/71, printed 1995, Dar ul Kutub Al Ilmiyyah).

After Ibn Sa'd had accepted this, he sent the proposal to Ibn Ziyad (Governor of Kufa), but the Governor refused to accept the proposal and insisted that he first pledge allegiance (to Yazid) at “my hand”.

Hazrat Hussain (RA) did not agree with this as his self-dignity did not allow it, so he rejected this provision; upon which the war broke out, and the tragic incident of his martyrdom took place. (Isaabah, 2/71, Al-Tabari 4/293) "فانا للہ وانا الیہ راجعون۔

Indeed, we all belong to Allah and to Him we shall return.

The above-mentioned words of the narration in which Hazrat Hussain (RA) expressed his consent to pledge allegiance to Yazid can be found in "Al-Isaabah",

Tahzib al-Tahzeeb, 328/2, 353, Tarikh al-Tabari, 293/4, Tahzeeb Tarikh Ibn Asakir, 325/4, 337, Al-Bidaayah wa Al-Nihaayah, 170/8, 175, Kamil Ibn Athir, 283. /3 and many other books; even in the books of Shia! Though they have other words too, but they do not make any significant difference in terms of the result.

From these historical proofs, it is evident that had it been a battle of truth and falsehood, Hazrat Hussain (RA) would not have shown determination to turn back after getting the news of Muslim bin Aqeel's martyrdom upon nearing Kufa. It is obvious that the duty of vindication of truth and falsification of falsehood is not waived off by the martyrdom of someone in the path of truth.

From the terms of reconciliation that Hazrat Hussain (RA) put before Umar bin Sa'd, it becomes very clear that though he had initial reservations in his mind about Yazid, but later he expressed his willingness to accept the sovereignty of Yazid.

One more thing that is clear from this is that Hussain (RA) did not consider Amir Yazid as a transgressor or unfit for government. If that was the case, he would not have been ready to pledge allegiance to Yazid. His demand to go to Yazid also shows that he expected good treatment from him. No one longs (even as a last resort) to meet a cruel and tyrannical king.

From this description, the people who were responsible for this tragedy were also exposed, and that is Ibn Ziyad's army, who were all the same Kufis who had written letters and invited him, and these were the very same people who caused the reconciliation efforts of Umar bin Sa’d to fail, which led to the tragic martyrdom of Karbala.

{And the command of Allah is a decree determined} وَكَانَ أَمْرُ ٱللَّهِ قَدَرًا مَّقْدُورًا

For more details, kindly refer to other articles of the book named, Saaniha-e-Karbala Pasmanzar aur Asbaab

Excerpted from the book "Rusumaat e Muharram ul Haram and Saaniha-e- Karbala”

by Salahuddin Yusuf. May Allah have mercy on him.

Sheikh Abdus Salam al-Madani

Founder,

Aspire College of Excellence

We often hear about the importance of a mother’s role in raising children, and rightly so. However, the role of a father is equally important and should never be overlooked.

A father’s responsibility is not limited to providing financial support and covering his children’s living expenses. His role goes far beyond that. He must strive to cultivate good morals and character in his children and help them establish a strong relationship with their Creator through worship and obedience.

Children need a father who guides them, advises them, spends time with them, listens to them, teaches them good manners, and nurtures their relationship with Allah.

A father should be concerned about his children’s character just as much as their education, their prayers just as much as their future careers, and their hearts just as much as their physical well-being.

Children do not only need a provider. They need a role model, a teacher, a protector, and a source of wisdom and guidance.

A father’s words, presence, and involvement can shape a child’s life for years to come. Many problems can be prevented when a father is actively engaged in the upbringing of his children.

This is an `important reminder` for those seeking marriage and for those who hope to have children in the future. Preparing for fatherhood begins long before a child is born. *A man should work on himself, strengthen his character, increase his knowledge, improve his relationship with Allah, and develop the qualities* needed to lead and nurture a family.

May Allah bless our fathers, forgive those who have passed away, and aid every father in fulfilling the trust that Allah has placed upon his shoulders.

—Copied

We often hear about the importance of a mother’s role in raising children, and rightly so. However, the role of a father is equally important and should never be overlooked.

A father’s responsibility is not limited to providing financial support and covering his children’s living expenses. His role goes far beyond that. He must strive to cultivate good morals and character in his children and help them establish a strong relationship with their Creator through worship and obedience.

Children need a father who guides them, advises them, spends time with them, listens to them, teaches them good manners, and nurtures their relationship with Allah

A father should be concerned about his children’s character just as much as their education their prayers just as much as their future careers and their hearts just as much as their physical well-being.

Children do not only need a provider. They need a role model, a teacher, a protector, and a source of wisdom and guidance

A father’s words, presence, and involvement can shape a child’s life for years to come. Many problems can be prevented when a father is actively engaged in the upbringing of his children.

This is an important reminder for those seeking marriage and for those who hope to have children in the future. Preparing for fatherhood begins long before a child is born. A man should work on himself, strengthen his character, increase his knowledge, improve his relationship with Allah, and develop the qualities, needed to lead and nurture a family.

May Allah bless our fathers, forgive those who have passed away, and aid every father in fulfilling the trust that Allah has placed upon his shoulders.

—Copied

We often hear about the importance of a mother’s role in raising children, and rightly so. However, the role of a father is equally important and should never be overlooked.

A father’s responsibility is not limited to providing financial support and covering his children’s living expenses. His role goes far beyond that. He must strive to cultivate good morals and character in his children and help them establish a strong relationship with their Creator through worship and obedience.

Children need a father who guides them, advises them, spends time with them, listens to them, teaches them good manners, and nurtures their relationship with Allah

A father should be concerned about his children’s character just as much as their education their prayers just as much as their future careers and their hearts just as much as their physical well-being.

Children do not only need a provider. They need a role model, a teacher, a protector, and a source of wisdom and guidance

A father’s words, presence, and involvement can shape a child’s life for years to come. Many problems can be prevented when a father is actively engaged in the upbringing of his children.

This is an important reminder for those seeking marriage and for those who hope to have children in the future. Preparing for fatherhood begins long before a child is born. A man should work on himself, strengthen his character, increase his knowledge, improve his relationship with Allah, and develop the qualities, needed to lead and nurture a family.

May Allah bless our fathers, forgive those who have passed away, and aid every father in fulfilling the trust that Allah has placed upon his shoulders.

—Copied

Questioner: He says: “Eminent Shaykh, Allāh grant you success, many people exchange congratulations upon the advent of the new Hijrī year: what is the ruling on giving congratulations at its commencement? From the statements they use is: ‘Happy New Year’, or: ‘May you be well every year.’ Is this legislated?”

Shaykh Ṣāliḥ al-Fawzān حفظه الله said:

This is a bidʿah; this is a bidʿah, and it resembles the congratulations given by the Christians for the Gregorian New Year. This is something the Salaf did not do. Furthermore, the Hijrī year is only a terminology among the terminologies of the Ṣaḥābah purely for the sake of dating business dealings. Purely for the sake of dating business dealings. They did not make it an ʿīd (festival), or that it is congratulated for, and this and that. This has no basis to it. The Ṣaḥābah only made it for dating business dealings, and precisely recording transactions. That is it.

Tr: Abū ʿAbd Allāh Ayman al-Hindī