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Volume 10 Issue 2 Thul-Hijjah 1422 February 2002 What’s Inside Take Your Creed .......................... 2 Characteristics of the Saved Group Feature Article ............................. 4 Is There A Good Bid’ah Salafi Concepts ........................... 6 Disputes & Divisions: Causes and Effects (1/2) Character of the Muslim .............. 8 How to Achieve At-Tawbah Family Issues ................................ 10 The Requirements of Hijab (2/2) The Lawful & Unlawful ............. 12 Riba & Its Evil Effects

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mong the great lessons learned by the one who performs Hajj is the importance of moderation in all matters. Allah has said regarding the Muslim Ummah, what translated means, *Thus We have made you (Muslims) a Wasat nation, that you be witnesses over mankind and the Messenger (Mohammad) be a witness over you.+ [2:143]. “A Wasat nation” means just and fair witnesses who do not deviate from the truth, fairness and moderation in all matters. Therefore, they are neither extremists nor are they over-lenient. Hajj is full of situations and examples that indicate the importance of moderation and fairness. The Sunnah of the Prophet, Salla Allahu Alayhi Wasallam, in throwing the pebbles during the rituals of Hajj is one simple example. He once said to Ibn Abbas, “Pick for me some pebbles.” Ibn Abbas picked up seven pebbles for him, and the Prophet held them in his hand and said to the people, “Pick pebbles similar to these (in size).” He then said to them, “O people! Beware of extremism in the religion, for the ones before you were destroyed because of their extremism in their religion.” [Ahmad & An-Nasaii]. The Prophet’s saying, “Pick pebbles similar to these” means use pebbles similar in size to these ones I have. This means neither pick pebbles that are too small nor rocks that are too big, but rather use pebbles that are moderate in size. Therefore, the Sunnah of the Prophet in this matter has been clarified for us without ambiguities. The Muslim is commanded to follow the Sunnah of the Prophet as he has commanded, and not go to either sides of extremism. The Prophet’s saying, “Beware of extremism” is a general statement regarding all matters of belief and acts of worship. Therefore, Muslims are prohibited from extremism in all matters and affairs, and are commanded to follow the Sunnah of the Prophet in all aspects of the religion. Satan is always seeking to mislead people away from the Straight Path, by either leading them to extremism or to negligence, not preferring one over the other. Some of the Salaf said, “For each and every command Allah has revealed, Satan seeks to lead the people to one of two: either extremism or negligence and overleniency, and he does not care which one of those two he achieves.” Therefore, Satan always plots to snare the Muslim in one of his traps, and into this he puts all his efforts, to mislead the people away from the Straight Path. . . . continued on page 13

The Muslim Creed

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Take Your Creed

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Characteristics of The Saved Group A

l-Firqah An-Najiyah means the Saved Group, which is the group that follows the guidance of the Messenger of Allah, the companions and those who follow their lead, until the Day of Judgment. We have previously mentioned some of the distinguishing characteristics of this group, and now we conclude this topic, praying to Allah that He makes us among them. 6 — The Saved Group follows the guidance of the Messenger of Allah, Salla Allahu Alayhi Wasallam, both in public and private. It also follows the way of the early Muhajirin and Ansar. Furthermore, it follows the Prophet’s advice, “Hold fast to my Sunnah and to the Sunnah of the rightly-guided Caliphs after me, clench to it and hold on to it with your teeth.” [Ahmad, Abu Dawood & At-Tirmithi]. 7 — They enjoin righteousness and forbid evil as the religion commands. They also believe that Hajj, Jihad and congregational and ‘Eid prayers shall be held behind the rulers, whether these rulers were pious or wicked. They attend the Jama’ah prayers and provide good advice to the Ummah. They also advise one another with patience when suffering from a hardship, and to be grateful and thankful to Allah when enjoying a bounty. Furthermore, they feel content with The Muslim Creed

what Allah has written for them. In addition, they call upon people to observe and adhere by the best Islamic behavior and conduct.

tributes could freely announce his Bid’ah, forcing the Mubtadi’ to hide his Bid’ah, just as the Zanadiqah (heretics) hide their Kufr.”

8 — They also approve the 9 — They are strictly firm on Ayat that describe Allah’s Attributes, their beliefs. When Hercules (the ruler according to their apparent meanings, of Rome) asked Abu Sufyan, just after without equating, resembling, altering Mohammad became a Messenger, about or denying them. Imam Ash-Shawkani those who embrace Islam with the said, “The clear Truth, no doubt about Prophet, “Does any of them abandon his it, is the way of the best generation, then religion out of his dislike for it, after the following one, and then the followthey had embraced it?” Abu Sufyan ing one. They, may Allah grant them said, “No.” He said, “Such is the case His Mercy and guide us Members of Al-Firqan An-Najiyah advise one anall to follow other with patience when suffering from a hardship, their guidand to be grateful and thankful to Allah when enjoyance and ing a bounty. Furthermore, they feel content with imitate their what Allah has written for them. way, approved the Texts concerning Allah’s Attributes with Iman when its sweetness touches according to their apparent meanings.” the hearts, no one will want to abandon it afterwards.” Imam As-Shawkani also said, “And those (righteous persons) who Also, Ibn Taymiyyah said, “As came after them (of latter generations) for Ahlu As-Sunnah wal Hadith, we do explained to the people the misguidance not know of anyone among their of the deviant sects and warned Musscholars, or among their pious members, lims against them, just as the Tabi’in who had abandoned his beliefs. They have done with Al-Ja’d ibn Dirham and are always the most firm on their those who approved of his evil opinions beliefs, even if they are tested with and followed his misguided way. Alvarious types of trials and even if they Firqah An-Najiyah were always like endure various Fitan (calamities, tests, this, so that no Mubtadi’ (innovator in etc.). This was also the case with the the religion) with regards to the Atearlier Prophets and those who followed 2

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them, such as the people of Al-Ukhdud (who preferred to be burnt alive rather than give up their Faith). Such was also the case with the Salaf of this Ummah, the companions, the Tabi’in (the successive generation who took up the Manhaj of the companions) and the noted Imams.” 10 — They also give their love and loyalty to those whom Allah and His Messenger love, such as the companions and the Prophet’s family

members. There are numerous Texts in the Quran and Sunnah that command the believers to love and give their loyalty and respect to the companions. The Messenger of Allah said, what translated means, “One is in the company of those whom he loves.” [Al-Bukhari, Muslim & Ahmad]. They also love and respect their righteous Salaf, both the scholars and the commoners among them, and warn against defying their way, or having any ill feelings towards them.

These are but some of the characteristics of Al-Firqah An-Najiyah. May Allah make us all among those who follow the true guidance of the Salaf and follow their righteous conduct. This is the only way to gain safety from the Fire, as the Messenger of Allah has informed us. Embracing the characteristics of Al-Firqah An-Najiyah and then implementing them are both required from those Muslims who seek to follow the guidance of the Salaf with excellence until the Day of Judgment.

Seeing Allah in the Next Life

Pillars of Islam

n numerous places in the Quran, Allah states that the believers will see Him in the Hereafter, such as what He said regarding the Day of Resurrection, *On that Day, some faces will be bright. Looking at their Lord.+ [75:22-23]. Abu Hurayrah reported that some of the companions asked the Prophet, “Will we see our Lord on the Day of Resurrection?” He replied, “Are you harmed by looking at the moon when it is full?” They replied, “No.” He said, “Verily, you will see Him likewise.” [Al-Bukhari].

ngel Jibreal came to Prophet Mohammad, Salla Allahu Alayhi Wasallam, and asked him, “O Mohammad, tell me about Islam.” The Prophet replied: Islam is:

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In another narration, the Prophet said, “Verily, each one of you will see Allah on the Day when you must meet Him, and there will not be between Him and you a veil nor a translator.” [Al-Bukhari]. The Prophet also said, “The Day of Resurrection is the first Day that any eye will look at Allah.” [Ad-Daraqutni]. For the residents of Paradise, the pleasure of seeing Allah, which itself is greater than all other pleasures of Paradise, is a special blessing. Regarding the verse, *For them is whatever they wish, and there is with Us something additional.+ [50:35], Ali bin Abi Taleb and Anas said that the “additional” thing here is looking at Allah. Also, Suhaib reported that once, the Prophet recited the verse, *For those who do right is a good reward and (something) additional.+ and then said, “When the people deserving Paradise have entered it, and those deserving Hellfire have entered it, a heralder will call out, ‘O people of Paradise, Allah has a promise for you which He wants to fulfill.’ They will ask, ‘What is it? Has He not made our scale (of good deeds) heavy, made our faces shining, entered us into Paradise and saved us from Hellfire?’ The veil will then be removed and they will gaze at Him. Nothing which He has bestowed on them will be dearer to them than gazing at Him. And that is ‘something additional.’” [Ahmad & At-Tirmithi]. As for the disbelievers, they will not enjoy the blessing of seeing Allah in the Hereafter, for Allah has said, *But on that Day they will be veiled from their Lord.+ [83:15]. The Muslim Creed

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To declare that La Ilaha Illa Allah No god in existence is worthy of worship but Allah and Mohammad Rasoolu Allah. Mohammad is the Messenger of Allah and His slave, and he is to be followed and obeyed in everything he had delivered from Allah. To perform the prayers Perform the five daily prayers in their times and observing all their laws and rituals To give the Zakat For every 85 grams of gold you own or an equivalent amount of currency you pay 2.5% annually. Other rules apply to assets other than money. To fast Ramadan Abstain from food, water, sexual intercourse, and other things that would break the fast, from sunrise to sunset, during the month of Ramadan. And to perform Hajj if you can Perform the pilgrimage to Makkah once in a lifetime, with performing all the required rituals. February 2002 Vol. 10 No. 2

Feature Article

Is there a Good Bid’ah? T

here is no doubt that all types of innovations in the religion are types of sin, misguidance and error. All innovations are in Hellfire, because they constitute a legislation about which Allah has not given an authority, and because they entail adding to or deleting from the religion without authority from Allah. They are also a sin because they involve altering Allah’s Words and the words of His Messenger. Finally, innovations are a serious type of sin because they corrupt the integrity of Islam and indicate a tendency to follow the vague matters in the religion for the purpose of causing Fitnah (calamity, trial) and doubts that shatter the unity of the Muslims. Allah has decreed that He Himself will protect and preserve the integrity of Islam. He has sent His Messenger with the correct guidance and the religion that He has decided will dominate all other religions, even if the evil ones hate it. The Messenger of Allah has thus issued the decree that all innovations in the religion are sins and misguidance. Such was the case with the Rightly Guided Caliphs and the respected scholars of Islam, for they all warned against indulging in Bid’ah or implementing it in any form or manner. The Prophet used to say in his speeches, “The best speech is the Book of Allah, and the best guidance is the The Muslim Creed

guidance sent with Mohammad. The worst matters are matters of innovations, and every innovation is a heresy.” [Al-Bukhari & Muslim]. He also said, “Beware of matters of innovations, for every innovation is a Bid’ah, every Bid’ah is a heresy, and every heresy is in Hellfire.” [Abu Dawood & At-Tirmithi], and, “Whoever performs an act that is not a part of our matter (religion), it will be rejected.” [Muslim]. Furthermore, ibn Umar said, “Every Bid’ah is a heresy, even if the people thought it was good.” Also, ibn Mas’ud said, “Follow the Sunnah, and do not innovate, for you have been sufficed (since the religion is complete).” He also said, “Being moderate in performing the Sunnah is better than being active indulging in the Bid’ah.” In addition, ibn Abbas said, “Beware of Bid’ahs.” Huthayfah ibn Al-Yaman once held two rocks and put one on top of the other, and then said, “Do you see light between these two rocks?” The people said, “O Abu Abdullah! We only see a little light.” He said, “By He in Whose Hand is my soul! The innovations will appear until the truth becomes as weak as the light that you can see between these two rocks. By Allah! The Bid’ahs will be so widespread that when a part of it is abandoned, the people will say that a part of the Sunnah has been abandoned!” 4

Imam Malik once said, “Whoever introduces in the religion a Bid’ah that he claims is good, it will be as if claiming that Mohammad has not delivered the Message in its entirety. Allah said, *This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion.+ [5:3]. Hence, what was not a religion then, is not a religion today, and nothing will correct the affairs of this Ummah except that which rightly guided the affairs of its early generations.” Furthermore, Imam Ash-Shafi’i said, “Whoever introduces a new matter that he likes into the religion will have (erroneously) legislated.” Mullah Ahmad Ar-Rumi also said, “Hence, whoever innovates an act or a saying with which he intends to draw closer to Allah, will have legislated what Allah has not given an authority. Therefore, every type of innovation in the acts of worship is necessarily evil.” We end these statements of the scholars by mentioning a statement by Imam Ash-Shatibi in his book, AlI’tisam, “The religion is complete and does not need any additions or deletions, because, *This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion.+ [5:3]. It is a fact that the Prophet did not die until he February 2002 Vol. 10 No. 2

explained all what people need in matters of life and religion, and there is no dispute among the followers of the Sunnah about this fact. If this is the case, then the innovator will be as if he is saying that the religion is not complete and that there are still matters of it that could be amended. This is because if such a person thought that the religion is complete, he would not have innovated in or amended it. Those who do or say this are truly led astray from the true path.” He also said, “The person who invents a Bid’ah, has placed himself as an equal with Allah, since he has introduced a legislation as Allah does, and has thus opened a door for division and has disputed Allah’s right to legislate Alone, and this is a great sin indeed.” These are several evidences and proofs that clearly outlaw all innovations in the religion. These proofs should be sufficient to discourage people from indulging in Bid’ahs or supporting those who invent them. The innovators have no proofs to support their invented Bid’ahs except the statements of some scholars who have divided the Bid’ah into five types, where some types are allowed, so they claim. The scholars of Islam have refuted the false claim that there are good Bid’ahs. Imam Ash-Shatibi, for example, said, “This statement is an invented matter itself and has no proof in the religion to support it. It is also contradictory, for the invention by definition has no grounds that legalize it from the Texts of the religion or the general guidelines provided by the religion. This is because if there was any proof that a certain matter is required, recommended or allowed, it would not have been called a Bid’ah then.” Also, Mohammad Rashid Ridha said, “The linguistic (non-religious) Bid’ahs are five types and are divided into good and bad. The invention in matters of religion are all bad.” Furthermore, ibn ‘Hajar Al-Haytami said, “The Bid’ah is that which does not have a basis in the religion that makes it The Muslim Creed

a required or a recommended act. When there is such evidence, then it is not a Bid’ah to begin with.” Some people who claim that there are some good Bid’ahs in the religion rely on Umar ibn Al-Khattab’s words when he saw the Muslims pray Tarawi’h prayer in congregation in Ramadhan, “This is a good Bid’ah.” Ibn ‘Hajar refuteed this claim, saying, “Umar only meant the linguistic meaning of the Bid’ah, for linguistically, the Bid’ah is a matter that was not preceded, as Allah said, *Say (O Mohammad), “I am not a Bid’an (new thing) among the Messengers (i.e. I am not the first Messenger).+ [46:9]. Hence, Umar was not talking about the religious Bid’ah, for the Prophet said that all types of Bid’ah are a heresy.”

become required from the Muslims if he kept performing it with them in congregation. He then said, “The Hadith then proves that praying Tarawi’h in congregation is originally a part of the Sunnah, for the Prophet performed it in congregation first. This fact indicates that Tarawi’h prayer is allowed in congregation in Ramadhan in the Masjid. When the Prophet later on did not join the congregation, he did this so that it does not become an obligatory act of worship. This does not mean that this type of prayer is not allowed. The time of the Prophet was the time of revelation and legislation, and it was possible that since the people were active in performing this type of prayer in congregation, that it might be legislated as an obligatory worship. When the Prophet died, this element was eliminated (because there

The innovators have no proofs that sup-

Also, ibn port their invented Bid’ahs except the Kathir statements of some scholars who have commented that the divided the Bid’ah into five types, where Ayah, some types are allowed, so they claim. *The Badi’ of the heavens and the earth.+ [2:117], was no longer a revelation from Allah), “Means the One Who created the and Muslims then performed Tarawi’h in heavens and earth without a similar congregation, which was already a creation that preceded them. Mujahid permissible act in the religion.” and As-Suddi also said that this is what the Badi’ linguistically means.” He also In summary, we have proven said that there are two types of Bid’ah: that all types of innovations in the A religious type, regarding which the religion are a heresy and that they are all Prophet said, “Every innovation is a in the Fire, meaning those who indulge Bid’ah and every Bid’ah is a heresy.” in the Bid’ahs are in the Fire. FurtherAnd sometimes, the Bid’ah is meant in more, there are no good Bid’ahs, for its linguistic context, such as Umar’s they are all evil and a type of misguidsaying, “This is a good Bid’ah,” when ance, and whoever claims that a certain he saw the Muslims to pray the Bid’ah is good will have claimed that Tarawi’h’ in congregation. Prophet Mohammad, Salla Allahu Alayhi Wasallam, has not honestly and Imam Ash-Shatibi also refuted completely delivered the Message. In those who claimed that there are good addition, those who claim that there is a Bid’ahs in the religion, and said that good Bid’ah are correct only when they Umar’s statement, “Was only meant in are talking about innovations in matters the linguistic context of the Bid’ah.” He of life and not matters of religion. The also said that the Prophet did not perform Muslim Ummah all agree that all types this prayer in congregation just before his of innovations in the religion are evil, a death for a clear purpose, that it does not heresy, a sin and a misguidance. 5

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Salafi Concepts

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Disputes & Divisions

Causes and Effects

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efore Prophet Mohammad, Salla Allahu Alayhi Wasallam, was sent, the people were living in utter ignorance and complete disunity. The truth was not clear to them, so they were lost between the misguidance of idol worshipping, Christianity, Judaism, and Majoosism (fire-worshipping). The people remained on these misguided paths until Allah sent Mohammad, Salla Allahu Alayhi Wasallam, with the Truth. He sent him with a Book and a revelation that unified the people and brought their hearts together. The Prophet took great care of the people, and he did not die but after he had explained to them everything that would save them from Hellfire. Allah said, what translated means, *This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion.+ [5:3]. Also, the Prophet said, what translated means, “I have left you on the white sheet, its night is as clear as its day, no one will stray from it but will be destroyed.” [Ahmad]. Furthermore, Abu Ad-Dardaa’ said, “Once, the Messenger of Allah came to us and said, ‘By Allah, I shall leave you on the white path, its night is as clear as its day.’ I then said to him, ‘Allah and His Messenger have said the truth, you have indeed left us on the white path.’” [Al‘Hakim & Ibn Abi ‘Asim]. The Muslim Creed

After the Prophet’s death, his companions followed the path that he had drawn for them. This has led them to unite and not be divided. By Allah’s blessings and leave, there were no disputes among them in matters of creed, or any matter that made them declare each other as misguided or heretic. Imam Tash Kubra Zadah Al‘Hanafi said, “The companions, may Allah be pleased with them all, were at the time of the Prophet on one creed, because they were present at the time of revelation and they were honored by accompanying the Messenger of Allah.” There were some disputes among them in matters of Fiqh (Islamic jurisprudence), but this did not divide them nor made some of them Kuffar or heretics. Rather, those who performed Ijtihad and reached the correct decision attained two rewards, and those who reached the wrong decision attained one reward, as the authentic Hadith regarding Ijtihad rules. How Did Division and Disputes Start in the Ummah

persons killed Caliph Uthman, and disunity and disputes spread amongst the Muslims thereafter. The first group to divide the Muslims and rebel against their ruler was Al-Khawarij, who denied Ali bin Abi Talib as the Caliph and rejected Mu’awiyah bin Abi Sufyan as well, and declared both of them and their followers as Kuffar and shed their blood. After that, many sects appeared, one after the other. By the end of the era of the companions, two major sects had appeared: Al-Qadariyyah and Al-Murji’ah, and then Al-Mu’tazilah and Al-Jahmiyyah appeared at the end of the Umayyid dynasty. The Causes of Divisions and Disputes

1— Internal factors These are the causes that came from within the Muslim Ummah, because of the special nature of the Ummah and of its members:

We have stated that the companions did not divide or dispute in matters of creed and belief. This was also the case for the masses of Muslims during the reign of Abu Bakr, Umar and the beginning of the reign of Uthman. Then, some misguided and unjust

a) Ignorance in the Religion: The main cause for the divisions and misguidance that spread in the Ummah, from the time of the companions until the present time, is the failure to

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understand the true essence of the religion and its implications. Ibrahim Al-Timimi said, “Caliph Umar bin Al-Khattab was thinking and wondering one day: Why would this Ummah divide and dispute while its Prophet is one and the same? So he sent for Ibn Abbas and asked him: Why would this Ummah dispute and divide while its Prophet is one, its Qiblah (direction of prayer) is one and its Book is one? Ibn Abbas answered: O

Dardaa’ once said, “Why do I see that your scholars are dying and your ignorant ones not learning?! I fear that the first will pass away and the latter will never acquire knowledge… And why do I see you full of food and deprived of knowledge?!” Also, Imam Al-‘Hasan AlBasri said, “The worker without knowledge is like the traveler who is lost. He destroys more than he builds. So seek knowledge in a manner that will not affect worship, and perform worship in a manner that will not affect seeking knowledge. There are people (Al-Khawarij) who sought worship and abandoned knowledge, until they raised the sword against the Ummah of Mohammad. Had they sought knowledge, they would not have fallen into this.” Imam Ash-Shatibi said, “He means Al-Khawarij, because they read the Quran but did not comprehend its meanings.”

The worker without knowledge is like the traveler who is lost. He destroys more than he builds. leader of the believers! The Quran was sent to us and we read it and learned why its Ayat were revealed. And there will be people who will read the Quran but will not acquire knowledge in why its Ayat were revealed. This will lead every group to understand it differently, and this will cause divisions and disputes.” Imam Ash-Shatibi said, “What Ibn Abbas has said is the truth. If the person knows why the Ayah or Surah was revealed, he will know its meaning and implications. But if he does not know why it was revealed, then he will use his mind to understand it, and thus every person will derive a different understanding. Thus, such people will have no knowledge that will lead them to the truth or guide them when they have problems. Therefore, they follow opinion and conjecture that will not suffice for the truth, so they fall into misguidance and will also misguide others.” Our righteous ancestors did indeed recognize the harmful effects of ignorance on the Ummah and that it will be a cause for division and discord. Imam Ibn Abdul-Barr narrated that AdThe Muslim Creed

Da’wah Basics

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ontroversies and problems that face the callers unto Islam can be avoided if they distinguish between a principle idea that Muslims must believe in and tactical positions they may need to take in certain situations and at certain times. Basic ideals and principles can never change, although how to achieve them may change or vary. Some people may fall into confusion and become unable to distinguish between that which is a basic principle and that which can be changed.

One of the reasons that leads to ignorance that will cause discord and division in the Ummah is for the person to think that he is knowledgeable, or for the people to think that he is knowledgeable, while in reality he is not or has not yet reached that level of knowledge.

As an illustration of this, when the Prophet started the call to Islam, he did not boast that the disbelievers were his brothers or that he loved them. Rather, he told them that he wants to change their ways, tradition and religion. He did not want to gain their trust and confidence to later surprise them with war. Instead, the Prophet stood fast to what were basic principles and did not change the way he treated the disbelievers. He said to them, as the Quran states, *Say, “O disbelievers. I worship not that which you worship.”+ [109:1-2]. The Prophet, on the other hand, dealt differently with the hypocrites, treating them harshly sometimes and with leniency at other times. The basics did not change, only the means to achieve them changed according to need.

The Messenger of Allah, Salla Allahu Alayhi Wasallam, said, what translated means, “Allah does not take away knowledge by taking it away from the hearts of the slaves. Rather, Allah takes away knowledge by taking away the scholars. And when there is not a scholar left, the people will take the ignorant ones as leaders (and scholars). They will ask them and they will give answers without knowledge, thus falling into misguidance and also misguiding others.” [Al-Bukhari & Muslim].

To confuse what is basic and what is a means of achieving it might lead to many evils, including compromising the religion. This can also lead to being harsh with others in matters that can be achieved with leniency manner, and so forth. The basics of the religion cannot be changed or compromised. We can reach our goals in basic matters by sometimes changing the way we approach them, but only through what the Shari’ah permits. Islam has the correct answer to these kinds of problems which are continuously facing Muslims.

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Charactare of the Muslim

How to Achieve

At-Tawbah (Repentance)

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here are some facts that, if the Muslim remembers them, they will help him achieve true repentance to Allah and disown his mistakes, and they are as follows: 1 -- At-Tawbah erases sins: At-Tawbah erases the sins from the slave’s Book of Records. The Messenger of Allah said, what translated means, “The repenter from the sin is like the one who is without sin.” [Ibn Majah]. Also, Allah said, what translated means, *Except those who repent and believe (in Islamic Monotheism) and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is OftForgiving, Most Merciful.+ [25:70]. Furthermore, the Messenger of Allah said, what translated means, “Some people will wish they had made more errors: those are the ones whom Allah changed their sins into righteous deeds.” [Al-Hakim]. In the first Hadith, the Messenger of Allah states that At-Tawbah erases sins, until the repenting person becomes like the one who did not sin. In the Ayah and the second Hadith, Allah and His Messenger state that Allah, the Most Merciful, will change The Muslim Creed

means, *Know they not that Allah the sins and errors of those who repent accepts repentance from His slaves into righteous deeds which will be recorded in their Books of Deeds on the and takes the charities and that Allah Alone is the One Who forgives and Day of Resurrection. Therefore, what accepts repentance, Most Merciful?+ is more beneficial to the slave than [9:104]. frequent Tawbah to Allah? This is especially true if one realizes that all ‘Aaishah, may Allah be mankind fall into errors and sins. The pleased with her, narrated that the Messenger of Allah clearly stated this Messenger of Allah said, what transfact, when he said, what translated lated means, “When the slave admits means, “All the offspring of Adam (his errors, sins, mistakes, etc.) and will fall into errors. And the best among those who fall into errors, are then repents, then Allah will forgive the repenters.” [Ahmad & AtAll those who truly repent from the misTirmithi].

takes, sins, Kufr or Shirk that they fell 2 -- Allah into, then Allah will accept their Tawbah promised to accept and forgive them their mistakes. the Tawbah from His slaves: There are many proofs to this promise, among him.” [Al-Bukhari & Muslim]. them is, *And verily, I am indeed 3 -- Allah loves At-Tawbah Forgiving to him who repents, from His slaves: He said, what transbelieves (in My Oneness) and does lated means, *Truly, Allah loves those righteous good deeds, and then who turn unto Him in repentance remains constant in doing them, (till and loves those who purify themhis death).+ [20:82]. Therefore, all selves (by cleansing their bodies and those who truly repent from the miswashing up for prayer).+ [2:222]. Also takes, sins, Kufr or Shirk that they fell the Messenger of Allah said, what into, then Allah will accept their translated means, “Allah is more Tawbah and forgive them their mistakes. Also, Allah said, what translated happy when His slave repents to Him 8

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than when one of you whose Ra’hilah (camel or donkey) escapes from him in the desert with all his food and drink, felt it impossible to recover his Ra’hilah, came next to a tree and laid down and slept under its shade. And as he was like this, he found his Ra’hilah right next to him and he grasped it by its belt. Then, he

(the man) said, ‘O Allah! You are my slave and I am your Lord!’; he made a mistake because of his extreme happiness.’” [Muslim]. Allah loves that His slaves repent to Him, that He calls upon them to repent and promises them with forgiveness. Abu Musa Al-Ash’ari

said that the Messenger of Allah said, what translated means, “Allah spreads His Hand open during the night so that the one who erred in the day can repent. And He spreads open His Hand during the day so that the one who erred at night can repent, until the sun rises from where it usually sets.” [Muslim].

Brotherhood in Islam

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he Prophet, Salla Allahu Alayhi Wasallam, has said, “Be, O slaves of Allah, as brothers.” [Muslim]. In this Hadith, the Prophet orders the Muslims to be all loving brothers and all slaves of Allah who avoid what Allah has forbidden, such as envy, hatred, shunning, selling on each other, etc. He also commands the use of all means and methods that will direct the Muslims to be brothers, such as visiting each other, giving gifts to each other and fulfilling each other’s rights.

Some Requirements of Brotherhood The Prophet said, “The Muslim is the brother of the Muslim, he neither deals him injustice, nor fails him, nor despises him.” [Muslim]. In this Hadith, the Prophet details to us some of the obligations of Muslim brotherhood: 1 — The Muslim is prohibited from dealing his Muslim brother with injustice, whether involving his brother’s wealth, hand, tongue, honor, etc. 2 — The Muslim is prohibited from failing his Muslim brother, providing he is able to aid him, as Allah has said, what translated means, *…but if they seek your help in religion, it is your duty to help them.+ [8:72]. Also, the Messenger of Allah said, what translated means, “Give victory to your (believing) brother when he is unjust and when he is dealt with injustice!” The companions asked, “O Messenger of Allah! This is aiding him when he is dealt with injustice (meaning it is understood), so how about aiding him when he is unjust?” He said, “You prevent his hand (from committing injustice).” [Al-Bukhari]. 3 — Being truthful with other Muslims while conversing with them. Truthfulness is a sign of Taqwa (fear from Allah). It is also the path to acquire Al-Birr (all that which is righteous and good) which guides and directs one to Paradise. No Muslim is allowed to tell his brother something that involves a lie. 4 — The Muslim is disallowed to despise, look down at or belittle his believing brothers and sisters. The Muslim is important to Allah, however his financial or social status may be. Despising Muslims is indeed a grave sin, as the Messenger of Allah has stated, “It is enough evil for one to despise of his Muslim brother.” Despising Muslims is a sign of arrogance which Allah and His Messenger have firmly prohibited. The Prophet said, “Arrogance involves rejecting the truth and despising people.” [Muslim]. The Muslim Creed

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The Requirements

Family Corner

of Hijab A

llah has required that Muslim women adhere to a code of dress, and he detailed these requirements in the Quran and the Sunnah of His Prophet. We started last month discussing these requirements, and this month we conclude this topic, Allah willing.

2-- Thickness The woman’s garment should be thick and opaque so as not to display skin color and form of the body beneath it. Delicate or transparent clothing do not constitute a proper covering. Imam Al-Qurtubi reports a narration from ‘Aaishah that some women from the tribe of Tamim came to see her wearing transparent clothing. ‘Aaishah said to them, “If you are believing women, then know that these are not the clothes of believing women.” He also reports that a bride came to her wearing a sheer, transparent Khimar, and ‘Aaishah said, “A women who wears such clothing does not believe in Surat An-Noor [24].” *And tell the believing women to lower their gaze and guard their private parts from sin and not show of their Zeenah except only that which is apparent, and draw their head covers over their necks and bosoms and not reveal their adornment.+

The Muslim Creed

(2/2) women, the hair on the top of their heads like a camel’s hump. Curse them, for verily they are cursed.” In another narration, he said, “...scantily dressed women, who go astray and make others go astray; they will not enter Paradise nor smell its fragrance, although it can be smelled from afar.” [ Muslim & At-Tabarani]. “Scantily dressed women” are those who wear clothing that reveal more than what they conceal, thereby increasing their attractiveness while opening the path to a host of evils. 3-- Looseness

Furthermore, the following Hadith makes this point graphically clear. The Messenger of Allah, Salla Allahu Alayhi Wasallam, said, what translated means, “There will be in the last of my Ummah, scantily dressed

Women’s clothing must hang loosely enough and not be so tightfitting as to show the shape and size of the woman’s body. This obviously includes such things as skintight body suits, etc. The following Hadith clearly proves this point. Usaama ibn Zayd narrated, “The Messenger of Allah gave me a gift of thick Coptic cloth he had received as a gift from Dahiah AlKalbee, and so I gave it to my wife. Thereafter, the Messenger of Allah asked me, ‘Why didn’t you wear the Coptic cloth?’ I replied, ‘I gave it to my wife.’ The Prophet said, ‘Tell her to wear a thick gown under it, for I fear that it may describe the size of her limbs.’” [Ahmad, Al-Bayhaqi & AlHkim].

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4-- Color, Appearance & Demeanor Allah said, *O wives of the Prophet! You are not like any other women; if you fear (Allah), then do not be too pleasant of speech, lest one in whose heart is a disease should feel desire (for you).+ [33:32]. The reason for reveling this Ayah was not the fear of distrust nor misbehavior on the part of women. Rather, it was to prevent them from speaking invitingly, walking seductively, or dressing revealingly so as to arouse sexual desire in the heart of lecherous and evil men. Seductive dressing and enticing speech are the characteristics of ill-intentioned women. Imam Al-Qurtubi mentioned that Mujahid had said, “Women (before the advent of Islam) used to walk in a sensuous and seductive manner.” Maqatil said, “The women used to wear an untied piece of cloth on their heads, while provocatively toying with their necklaces, earrings and other ornamental jewelry.” Furthermore, Allah has commanded women not to display their beauty, meaning both natural and acquired beauty, *...And do not make a display of yourselves like the displaying of the ignorance of long ago...+ [33:33]. A garment which is intended to conceal a woman and her beauty from public view cannot be a thing which enhances her beauty. Therefore, the garment cannot contain bright colors, bold designs or shiny and reflective material that draw men’s attention. Al-Tabarruj means not only “to display oneself,” but also “to spruce up one’s charms for the purpose of exciting desire!” Imam Ath-Thahabi says in his book, Kitab Al-Kaba’ir (The Book of Major Sins), “Amongst the deeds which a woman is cursed for are displaying the adornments she wears, wearing perfume when she goes out, and wearing colorful clothes...” Hence, the Muslim woman is encouraged to wear muted, somber The Muslim Creed

colors and to avoid bright designs, patterns and colors. This point should serve also as a reminder to Muslim men who are in position of responsibility for their women. The Messenger of Allah has warned in an authentic that amongst the three individuals who would not enter Paradise will be, “...Ad-Dayooth, who is contented with obscenity within his family,” meaning a cuckold— a man who permits the women he is responsible for, such as his wife, daughter, etc., to engage in illicit sexual relations or to display their beauty to men, thereby stimulating sexual desire! 5-- Difference from Men’s Clothing

ers. This is a general ruling of the Shari’ah, which encompasses not only dress, but also such things as manners, customs, religious practices and festivities, transactions, etc. Indeed, dissimilarity with the disbelievers is a precedent that was established by the first generation of Islam. The following Hadiths and statements of Umar will help to clarify this position: Abdullah ibn ‘Amr ibn Al-‘Aas said, “The Messenger of Allah saw me wearing two saffron-colored garments, and then said, ‘Indeed, these are the clothes of Kuffar (disbelievers), so do not wear them.’” [Muslim]. Also, Abdullah ibn Umar said, “The Messenger of Allah said, ‘Whoever resembles a people is one of them.’” [Abu Dawood]. Furthermore, Abu Musa AlAsh’ari related that Umar bin AlKhattab once said to him, “... I shall not

The clothing of a Muslim woman must not resemble the clothing of men. The following Hadiths prove this point. Abu Women’s clothing must hang loosely Hurayrah said, “The enough and not be so tight-fitting as Messenger of to show the shape and size of the Allah cursed the man who woman’s body. wears women’s clothes and the woman who wears honor those whom Allah has dishonmen’s clothes.” [Abu Dawood & Ibn ored, nor esteem those He has humiliMajah]. Also, Abdullah ibn Umar said ated, nor bring close those whom He has that he heard the Messenger of Allah kept afar.” [Ahmad]. say, “The man who resembles a woman and the woman who resembles a man are not of us (i.e., not 7-- No Vain or Ostentatious of the believers).” [Ahmad]. AdditionDressing ally, Abu Dawood related a narration from Umm Salamah which states that The woman’s dress must not be the Prophet forbade women to bundle an expression of ostentation, vanity or their Khumoor on their heads in such a as a status symbol by being excessively way as to resemble the turban of a man. showy or expensive, nor must it be Western Muslim sisters should pay excessively tattered so as to gain specific attention to this point, since, admiration and fame for being humble. regretfully, this has become a wideIbn Umar reported that the Messenger spread practice amongst them! of Allah, Salla Allahu Alayhi Wasallam, said, what translated means, “Whoever 6-- Difference from the Cloth- dresses for ostentation in this world, ing of the Disbelievers Allah will dress that person in a dress of humiliation on the Day of ResurWomen’s clothing must not rection, and then set it on fire.” [Abu resemble the clothing of the disbelievDawood]. 11

February 2002 Vol. 10 No. 2

The Lawful & Unlawful

Riba and Its Evil Effects R

iba (usury) is two types: interest on lent money; and taking a superior thing of the same kind of goods by giving more of the same kind of goods of inferior quality, e.g., dates (type of fruit) of superior quality for dates of inferior quality in greater amount. Riba was prohibited in Judaism, Christianity, and is one of the major sins in Islam. It was the Jews who first introduced Riba on a large scale. Allah said what translated means, *For the wrongdoing of the Jews, We made unlawful for them certain good foods that have been lawful for them, and for their hindering many from Allah’s way. And their taking of Riba though they were forbidden their devouring of men’s substance wrongfully; (bribery). And We have prepared for the disbelieves among them a painful torment.+ [4:160-161]. Allah has forbidden Riba for Muslims. He said, what translated means, *O you who believe! Eat not Riba (usury) doubled and multiplied, but fear Allah that you may be successful.+ [3:130], *Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Satan leading him to insanity. That is because they say: “Trading is only like Riba.” Whereas Allah has permitted trading and prohibited Riba.+ [2:275], and, *O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (from now onward), if you The Muslim Creed

are (really) believers!+ [2:278]. From the last Ayah it is clear that Riba is prohibited, whether in large or small amounts. Al-Bukhari reported that ibn Abbas confirmed that this Ayah was the last one revealed concerning Riba.

money and at the same time avoid Allah’s Anger. Certificates of Deposit are a form of financial dealing that incorporates usury. Muslim scholars of past and present have agreed that such dealings are prohibited. Ibn Qudamah said, “Every loan that guarantees interest is prohibited.” Also, Ibn Al-Munthir said, “The scholars of Islam have all agreed that if one loans money with interest, that he has committed Riba.” Furthermore, Ibn ‘Hazm in his book, AlMuhalla, said, “Any loan that guarantees a return of more, or even less, than the principal, is indeed Riba. There is unanimity among the scholars that this is prohibited.” In addition, Imam Al-

The Sunnah of the Prophet reported that Riba is one of the seven major sins. When he was asked about the seven destructive sins, he mentioned Riba as one of them as was reported by Al-Bukhari and Muslim. Also AlBukhari and Muslim reported that the Prophet said, what translated means, “Allah has cursed the one who takes Riba, the one who pays it, the witnesses to it and the one who records it.”. Riba is even more dangerous than adultery. The Prophet said, Success can only be attained by obeying “Riba has seventy Allah Almighty, not disobeying Him. If (kinds of) sins, the usury can lead to any good, then Allah smallest (in would not have prohibited it. deed) is equal to committing adultery with one’s Shawkani confirmed the above in his mother!” [Ibn Majah]. book, Nail Al-Awtar. From the above, it is clear that Riba of all kinds is ‘Haram (prohibited). Every Muslim must avoid dealing with Riba if Allah’s pleasure is what he seeks. Allah has allowed the Muslims to invest their money in a lawful way. Merchants, landlords and rich Muslims have numerous ways to invest their

Therefore, there is a unanimous ruling that a loan with guaranteed interest is ‘Haram. Allah has ordered the Muslims in the Quran to follow what the scholars of the Ummah had agreed upon! Allah said, *And whoever contradicts and opposes the Messenger (of Allah) after the right path has

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been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell: What an evil destination!+ [4:115]. Some Muslims in the present time dispute the above evidence! They say that Allah has only prohibited large interest rates. Allah Himself refutes what these people say. He said, what translated means, *And Allah made trading permissible and prohibited Riba.+ [2:275], and, *And if you repent (from taking Riba) then take only your principal!+ [2:279]. Some Muslims also say, “The one who takes the loan does not mind paying a low interest rate, and since he accepts this, then it is permissible.” This can easily be refuted by giving this example: If a man and a woman both consent to commit adultery, will that make adultery lawful? Riba is ‘Haram whether people agree or object to dealing with it.

Other Muslims claim that the economy cannot survive without Riba! The answer to that is simple, as well. The Muslim nation has maintained world class economy for many centuries without Riba. Also, the example of what interest did to the economy of many countries is clear. During the 1960s and 1970s, Brazil was expected to be a world economic power. Now, the country is on the brink of bankruptcy! The principal of the entire Brazilian debt to world banks is less that one third of the interest on those loans. Brazil no longer can afford paying interest on the loans nor even pay the principal. A terrible economical tragedy is apparent in Brazil, Argentina, Turkey, Egypt and many other countries are facing the same fate, because of Riba! Allah said, what translated means, *And if you do not (quit dealing with Riba) then Allah will declare war on you and His Messenger.+ [2:279]. Also, Imam Ahmad narrated that the Prophet said, what translated means, “When Zina (adultery) and Riba (usury) are com-

mon in a nation, that nation provokes Allah’s punishment (on them).” Allah will bless the nation that observes His laws. He said, what translated means, *Whoever fears Allah, Allah will let (their life be full of) ease.+ [65:4].

who hold fast to the Straight Path established for us by the Messenger of Allah and followed by his companions.”

and with it you shall reach (your goals).” [Al-Bukhari]. Al-Qasd means the middle ground between two extremes in actions and sayings, and this means that people must be moderate and be in the middle between the extremes. He also said, “Your religion is a moderate guidance, therefore, follow it. For he who tries to take the religion to extremes, he shall loose.” [Ahmad]. Furthermore, Ibn Mas’ood, may Allah be pleased with him, used to always say, “Being moderate in the Sunnah is better than being active in the Bid’ah.”

Many misguided Muslims also say, “Usury will only lead to economic success.” The answer to this false claim is: Success can only be attained by obeying Allah, not disobeying Him. Furthermore, if usury can lead to any good, then Allah would not have prohibited it. Allah described Riba and intoxicants as having, *Some benefits.+ [2:219]. But Allah then continues, *And their harm is more than the good they do.+ [2:219]. Also, to claim that usury is good for the economy is as if saying that Islam is incomplete! Allah has only decreed what is good for mankind and prohibited what can harm them. Riba is a matter that Allah, His Messenger and the Muslim Ummah have agreed that it is prohibited. And who has any say after that?!

Continued from page 1 ... Editorial Imam Ibn Al-Qayyem said, “Among the ways of Satan is that he investigates the soul to know its nature and kind, meaning is the person active and hard-working or is he weak and lazy. If he sees that the person tends to be lazy and not active in the acts of worship, he then works on discouraging him from fulfilling his religious duties, whispers to him about the difficulties of performing these acts and encourages him to rest and relax instead, until the person neglects the acts of worship or abandons them completely. But if Satan feels that the person is strong and active in the acts of worship, he then whispers to him that he has to do other voluntary acts as well, until the person neglects the obligatory and exceeds the limit performing the voluntary. Most people fall into one of these two extremes, except the very few The Muslim Creed

Moderation while avoiding extremism and negligence is the righteous way and the straight path that Muslims should follow. Allah has commanded this in His Book, as well as His Messenger in his Sunnah. Therefore, moderation is in reality what Allah and His Messenger have set and the limits they have drawn for us. Allah has said, what translated means, *And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium way between those extremes.+ [25:67], and, *And be moderate in your walking, and lower your voice.+ [31:19]. Also, the Prophet said, what translated means, “Al-Qasd, Al-Qasd, 13

Allah’s religion is the middle ground between those who are extreme and fanatic, and those who are lazy and neglectful. The best people are those who are in the middle between extremes and instead follow the guidance of the Messenger of Allah and the path he has shown us. February 2002 Vol. 10 No. 2

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Washing for Prayer

The Muslim Creed

W

udhu means to wash the face, hands, arms, head and feet with water, as a prelude to prayer. Allah has said, what translated means, *O you who believe, when you rise for prayer, wash your face and your hands up to the elbows, and wipe your heads and wash your feet up to the ankles.+ [5:6]. Also, the Messenger has said, what translated means, “Allah does not accept the prayer of one who nullifies his Wudhu, until he performs it again.” [Al-Bukhari & Muslim]. The Ummah has also consented that it is a requirement of the prayer, and hence a requirement of Islam.

Its Virtues The Prophet said, what translated means, “Shall I inform you of a deed by which Allah erases sins and raises the rank?” The companions said, “Certainly, O Messenger of Allah.” The Prophet said, “Performing Wudhu when one dislikes it (such as early in the morning, in cold weather, etc.) and the many steps taken to reach the mosques.” [Muslim].

How to Perform Wudhu 1 — Make the intention, which is the desire to do the action to please Allah by following His commands. It is purely a matter of the heart and must not be uttered by the tongue. 2 — Use Miswak (a branch of a middle eastern tree used to maintain cleanliness of the teeth). 3 — Mention the name of Allah, saying, “Bismillahi Arrahman Arrahim.”

translated means, “When one performs Wudhu, he should rinse his mouth.” [Abu Dawood & Al-Bayhaqi], and, “If one of you performs Wudhu, he should sniff water up his nostrils and then blow it out.” [Al-Bukhari & Muslim]. The Sunnah of the Prophet is to rinse the mouth and clean the nose with the same handful of water, using the right hand. Spit the water out of the mouth and blow it out the nose with the left hand, as was mentioned by Ali bin Abi Talib. 6 — Wash the face, forehead to chin and ear to ear, making sure that no area is left dry. 7 — Rub the fingers through the beard, as was described of the Prophet’s Wudhu by ‘Aaishah, his wife. 8 — Wash the forearms, with the right arm first, up to the elbows, making sure that no area is left dry. 9 — Wipe the head with your wet fingers, starting from the forehead taking them to the nape of the neck and bringing them back to the forehead. It is allowed to wipe the turban, as AlMughirah bin Shu’bah narrated, “I saw the Messenger of Allah perform Wudhu, and he wiped his turban and shoes.” [Muslim]. 10 — Clean the ears. Insert the tips of the index fingers, wet with water, into the ears, twisting them around the folds of the ears, and then pass the thumbs behind the ears from the bottom upwards. Note: Wiping the head and ears can be combined together as one action, using the same water used to wipe the head.

wrist.

11 — Wash the feet, with the right foot first, up to the ankles, including the heels and between the toes.

5 — Rinse the mouth and clean the nose. The Prophet said, what

12 — Follow the prescribed sequence above.

4 — Wash the hands up to the

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13 — Rub the limbs with water by rubbing hands wet with water over the parts of the body that are washed during Wudhu because it was narrated that, “The Messenger of Allah was brought a pot which he used for Wudhu, and then he rubbed his arms.” [Ibn Khuzaymah], and in another narration regarding the Prophet, “... he performed Wudhu, rubbing his limbs.” [Abu Dawood]. 14 — Immediate sequence. Each step of Wudhu must be performed right after the other in the sequence described above. 15 — During Wudhu, it is permissible to do each wash once, twice, or three times. Repeating each step three times is the preferred Sunnah of the Prophet.

16 — Begin with the right side. 17 — Minimize the amount of water used, even if one has access to an unlimited resource of water, such as a sea or a river. 18 — Du’aa’ (supplication) after Wudhu, “Ash-hadu alla ilaha illallah wahduhu la sharika lah, wa ashhadu anna Mohammadan abduhu wa rasuluh. Allahumma ij’alni mina attawwabin wa ij’alni mina almuttahirin,” which means, “I testify that there is no deity worthy of worship except Allah alone, and I testify that Mohammad is His slave and Messenger. O Allah, make me among those who repent and make me among those who keep purifying themselves.” 19 — It is permissible to

The Ever-Merciful Istawa Upon the Throne By Sheikh

Abdullah As-Sabt Some deviated sects claim that Allah is everywhere while others deny the existence of Allah’s Throne altogether. This book refutes all these claims, affirming that Allah rose upon His Throne. This argument is supported by many Ayat, authentic Hadiths and sayings of famous Imams. The book also contains a logical argument, leaving the deviant ones with no alternative but to believe in the Istiwaa’ of Allah upon His Throne, as He mentioned of Himself.

a. The socks are put on after performing complete Wudhu. b - Mas’h does not exceed the time limit, which is one day from the time you start wiping over them for non travelers, and three days for travelers.

20 — It is preferable to pray two Rak’ahs after Wudhu. Note: Parts 1,6,8,9,11 and 12 are the pillars of Wudhu, meaning not performing them correctly renders one’s Wudhu void.

What Nullifies Wudhu 1 — A secretion of the penis, vagina or anus (including urine and feces). The Prophet said, what translated means, “Allah does not accept the prayer of a person who A’hdath (has released gas, with or without sound, or uses the restroom) until he performs a new Wudhu” [Al-Bukhari & Muslim]. 2 — Deep sleep that makes one unaware of his surroundings.

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perform Mas’h (wiping) over the socks with wet hands instead of washing the feet, as “The Messenger of Allah performed Wudhu and wiped over his socks and sandals.” [Ahmad]. Only the top of the socks should be wiped. Mas’h is allowed provided that the following conditions are met:

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3 — Touching the sexual organs without any barrier between the hand and the organ. The Prophet said, what translated means, “Whoever touches his sexual organ (without any covering) must perform Wudhu.” [Ahmad & Malik]. 4 — Eating camel meat. A man asked the Messenger of Allah, “Should I perform Wudhu after eating camel meat?” The Prophet replied, “Yes.” [Muslim & Ahmad]. February 2002 Vol. 10 No. 2

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