₦airaland Forum

Discussing the specious arguments of those who celebrate the Mawlid

Those who think that this bid’ah should be continued produce specious arguments which are flimsier than a spider’s web. These specious arguments may be dealt with as follows:

1 – Their claim that this is veneration of the Prophet (peace and blessings of Allaah be upon him):

The response to that is that the way to venerate him is to obey him, do as he commanded and avoid that which he forbade, and to love him; he is not to be venerated through innovations, myths and sins. Celebrating his birthday is of this blameworthy type because it is a sin. The people who venerated the Prophet (peace and blessings of Allaah be upon him) the most were the Sahaabah (may Allaah be pleased with them), as ‘Urwah ibn Mas’ood said to Quraysh: “O people, by Allaah I have visited kings. I went to Caesar, Chosroes and the Negus, but by Allaah I never saw a king whose companions venerated him as much as the companions of Muhammad venerated Muhammad (peace and blessings of Allaah be upon him). By Allaah, whenever he spat it never fell on the ground, it fell into into the hand of one his companions, then they wiped their faces and skins with it. If he instructed them to do something, they would hasten to do as he commanded. When he did wudoo’, they would almost fight over his water. When he spoke they would lower their voices in his presence; and they did not stare at him out of respect for him.” (al-Bukhaari, 3/178, no. 2731, 2732; al-Fath, 5/388). Yet despite this level of veneration, they never took the day of his birth as an ‘Eid (festival). If that had been prescribed in Islam they would not have neglected to do that.

2 – Using as evidence the fact that many people in many countries do this.

The response to that is that evidence consists of that which is proven from the Prophet (peace and blessings of Allaah be upon him), and what is proven from the Prophet is that innovations are forbidden in general, and this is an innovation. What people do, if it goes against the evidence (daleel), does not prove anything, even if many of them do it.

“And if you obey most of those on the earth, they will mislead you far away from Allaah’s path”

[al-An’aam 6:116 – interpretation of the meaning]

Nevertheless, in every age, praise be to Allaah, there have always been those who denounce this bid’ah and state clearly that it is false. Those who persist in following it after the truth had been explained to them have no proof.

Among those who denounced the celebration of this occasion was Shaykh al-Islam Ibn Taymiyah, in Iqtidaa’ al-Siraat al-Mustaqeem; Imaam al-Shaatibi in al-‘I’tisaam; Ibn al-Haaj in al-Madkhil; Shaykh Taaj al-Deen ‘Ali ibn ‘Umar al-Lakhami who wrote an entire book denouncing it; Shaykh Muhammad Basheer al-Sahsawaani al-Hindi in his book Siyaanah al-Insaan; al-Sayyid Muhammad Rasheed Ridaa wrote a separate essay on this topic; Shaykh Muhammad ibn Ibraaheem Aal al-Shaykh wrote a separate essay on it; Shaykh ‘Abd al-‘Azeez ibn Baaz; and others who are still writing and denouncing this bid’ah every year in the pages of newspapers and magazines, at the time when this bid’ah is being done.

3 – They say that by celebrating the Mawlid they are keeping the memory of the Prophet (peace and blessings of Allaah be upon him) alive.

The answer to that is that the memory of the Prophet (peace and blessings of Allaah be upon him) is constantly kept alive by the Muslim, such as when his name (peace and blessings of Allaah be upon him) is mentioned in the adhaan and iqaamah and in khutbahs, and every time the Muslim recites the Shahaadatayn after doing wudoo’ and in the prayers, and every time he sends blessings upon the Prophet (peace and blessings of Allaah be upon him) in his prayers and when he is mentioned, and every time the Muslim does a waajib (obligatory) or mustahabb (recommended) action that was prescribed by the Messenger (peace and blessings of Allaah be upon him). In all of these ways (the Muslim) remembers him and the reward equivalent to the reward of the one who does that action goes back to the Prophet (peace and blessings of Allaah be upon him). Thus the Muslim constantly keeps the memory of the Messenger alive and has a connection with him night and day throughout his life through that which Allaah has prescribed, not only on the day of the Mawlid and things which are bid’ah and go against the Sunnah, for that puts one at a distance from the Messenger (peace and blessings of Allaah be upon him) and the Messenger will disown him because of that.

The Messenger (peace and blessings of Allaah be upon him) has no need of this innovated celebration, because Allaah has already bestowed veneration and respect upon him, as He says:

“and raised high your fame”

[al-Sharh 94:4]

For Allaah is not mentioned in the adhaan, iqaamah or khutbah, but the Messenger (peace and blessings of Allaah be upon him) is mentioned after Him; this is sufficient veneration, love and renewal of his memory, ad sufficient encouragement to follow him.

Allaah did not refer to the birth of the Messenger (peace and blessings of Allaah be upon him) in the Qur’aan, rather He referred to his Mission, and says (interpretation of the meaning):

“Indeed, Allaah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves”

[Aal ‘Imraan 3:124]

“He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves”

[al-Jumu’ah 64:2]

4 – They may say that the celebration of the Prophet’s birthday was introduced by a knowledgeable and just king who intended thereby to draw closer to Allaah.

Our response to that is that bid’ah is not acceptable, no matter who does it. A good intention does not justify a bad deed and even if a person died as a knowledgeable and righteous person, this does not mean that he was infallible.

5 – They say that celebrating the mawlid comes under the heading of bid’ah hasanah (“good innovation”) because it is based on giving thanks to Allaah for the Prophet!

Our response to that is that there is nothing good in innovation. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.” (Narrated by al-Bukhaari, no. 2697; al-Fath, 5/355). And he said, “Every innovation is a going astray” (narrated by Ahmad, 4/126; al-Tirmidhi, no. 2676). The ruling on innovations is that they are all misguidance, but this specious argument suggests that not every bid’ah is a going astray, rather there are good innovations.

Al-Haafiz ibn Rajab said in Sharh al-Arba’een: “The words of the Prophet (peace and blessings of Allaah be upon him), ‘every innovation is a going astray’ is a concise but comprehensive comment which includes everything; it is one of the most important principles of religion. It is like his words ‘Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.’ (Narrated by al-Bukhaari, 3/167, no. 2697; al-Fath, 5/355). Whoever innovates anything and attributes it to Islam when it has no basis in the religion, this is a going astray and is nothing to do with Islam, whether that has to do with matters of belief (‘aqeedah) or outward and inward words and deeds.”

(Jaami’ al-‘Uloom wa’l-Hakam, p. 233)

These people have no proof that there is any such thing as a “good innovation” apart from the words of ‘Umar (may Allaah be pleased with him) concerning Taraaweeh prayers, “What a good innovation this is.” (Saheeh al-Bukhaari, 2/252, no. 2010 mu’allaqan; al-Fath 4/294).

They also said that things were innovated which were not denounced by the salaf, such as compiling the Qur’aan into one volume and writing and compiling the hadeeth.

The response to that is that these matters had a basis in Islam, so they were not newly-invented.

‘Umar said: “What a good bid’ah” meaning innovation in the linguistic sense, not in the shar’i sense. Whatever has a basis in Islam, if it is described as an innovation, is an innovation in the linguistic sense, not in the shar’i sense, because innovation in the shar’i sense means that which has no basis in Islam.

Compiling the Qur’aan into one book has a basis in Islam, because the Prophet (peace and blessings of Allaah be upon him) had commanded that the Qur’aan be written down, but it was scattered, so the Sahaabah compiled it in one volume so as so protect and preserve it.

The Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh for a while, then he stopped doing that, lest that become obligatory on them. The Sahaabah (may Allaah be pleased with them) continued to pray it separately during the life of the Prophet (peace and blessings of Allaah be upon him) and after his death, until ‘Umar ibn al-Khattaab (may Allaah be pleased with them) gathered them behind one imaam as they used to pray behind the Prophet (peace and blessings of Allaah be upon him). This was not an innovation introduced into the religion.

Writing down the hadeeth also has a basis in Islam. The Prophet (peace and blessings of Allaah be upon him) ordered that some ahaadeeth should be written down for some of his companions when they asked him for that. In general terms writing it down during his lifetime was not allowed, for fear that the Qur’aan might be mixed with things that were not part of it. When the Prophet (peace and blessings of Allaah be upon him) died, this fear was no longer a factor, because the Qur’aan had been completed and arranged in order before he died. The Muslims compiled the Sunnah after that in order to preserve it and keep it from being lost. May Allaah reward them with good on behalf of Islam and the Muslims, because they preserved the Book of their Lord and the Sunnah of their Prophet (peace and blessings of Allaah be upon him) from being lost or being tampered with.

We may also say to them: why was this act of thanksgiving, as they call it, not done by the best generations, the Sahaabah, Taabi’een and followers of the Taabi’een, who loved the Prophet (peace and blessings of Allaah be upon him) most and who were most keen to do good and give thanks? Are those who introduced the innovation of the Mawlid more rightly-guided than them? Do they give more thanks to Allaah? Definitely not!

6 – They may say that celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is indicative of their love for him; this is one way of showing that, and showing love of the Prophet (peace and blessings of Allaah be upon him) is prescribed in Islam!

The answer to that is that undoubtedly loving the Prophet (peace and blessings of Allaah be upon him) is obligatory for every Muslim; he should love him more than he loves himself, his child, his father and all the people – may my father and mother be sacrificed for him – but that does not mean that we should introduce innovations for doing so that have not been prescribed for us. Loving him dictates that we should obey him and follow him, for that is one of the greatest manifestations of love, as it is said:

“If your love is sincere then obey him; for the lover obeys the one whom he loves.”

Loving the Prophet (peace and blessings of Allaah be upon him) implies keeping his Sunnah alive, adhering firmly to it, and avoiding words and deeds that go against it. Undoubtedly everything that goes against his Sunnah is a reprehensible innovation (bid’ah) and a manifest act of disobedience. That includes celebrating his birthday and other kinds of bid’ah. A good intention does not mean that it is permissible to introduce innovations into the religion. Islam is based on two things, purity of intention and following [the Prophet (peace and blessings of Allaah be upon him)]. Allaah says (interpretation of the meaning):

“Yes, but whoever submits his face (himself) to Allaah (i.e. follows Allaah’s religion of Islamic Monotheism) and he is a Muhsin (a doer of good) then his reward is with his Lord (Allaah), on such shall be no fear, nor shall they grieve”

[al-Baqarah 2:112]

Submitting one’s face to Allaah means being sincere towards Allaah, and doing good means following the Messenger and implementing the Sunnah.

7 – Another of their specious arguments is when they say that by celebrating the Mawlid and reading the biography of the Prophet (peace and blessings of Allaah be upon him) on this occasion, they are encouraging people to follow his example!

We say to them that reading the biography of the Prophet (peace and blessings of Allaah be upon him) and following his example are required of the Muslim all the time, all year long and throughout his life. Singling out a specific day for that with no evidence for doing so is an innovation, and every innovation is a going astray.” (Narrated by Ahmad, 4/164; al-Tirmidhi, 2676). Bid’ah does not bear any fruit but evil and it leads to a person distancing himself from the Prophet (peace and blessings of Allaah be upon him).

In conclusion, celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him), whatever form it takes, is a reprehensible innovation. The Muslims should put a stop to this and other kinds of bid’ah, and occupy themselves with reviving and adhering to the Sunnah. They should not be deceived by those who promote and defend this bid’ah, for these types of people are more interested in keeping innovations alive than in reviving the Sunnah; they may not even care about the Sunnah at all. Whoever is like this, it is not permissible to imitate him or follow his example, even if the majority of people are like this. Rather we should follow the example of those who follow the path of the Sunnah, among the righteous salaf and their followers, even if they are few. Truth is not measured by the men who speak it, rather men are measured by the truth.

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you lives (for a long time) will see many differences. I urge you to follow my Sunnah and the way of the rightly-guided khaleefahs who come after me. Hold on to it firmly. Beware of newly-invented matters, for every innovation is a going astray.” (Narrated by Ahmad, 4/126; al-Tirmidhi no. 2676). So the Prophet (peace and blessings of Allaah be upon him) explained to us in this hadeeth what we should do when there are differences of opinion, just as he explained that everything that goes against his Sunnah, be it words or deeds, is a bid’ah, and every bid’ah is a going astray.

If we see that there is no basis for celebrating the birthday of the Prophet, whether in the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or in the way of the rightly-guided khaleefahs, then it is one of the newly-invented matters, one of the bid’ahs which lead people astray. This principle is what is implied by this hadeeth and is what is indicated by the aayah (interpretation of the meaning):

“O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”

[al-Nisaa’ 4:59]

Referring to Allaah means referring to His Book, and referring to the Messenger (peace and blessings of Allaah be upon him) means referring to his Sunnah after he has passed away. The Qur’aan and Sunnah are the reference point in cases of dispute. Where in the Qur’aan or Sunnah does it indicate that it is prescribed in Islam to celebrate the Prophet’s birthday? Whoever does that or thinks that it is good must repent to Allaah from this and from other kinds of bid’ah. This is the attitude of the Muslim who is seeking the truth. But whoever is too stubborn and arrogant after proof has been established, then his reckoning will be with his Lord.

We ask Allaah to help us adhere to His Book and the Sunnah of His Messenger until the Day when we will meet Him. May Allaah grant blessings and peace to our Prophet Muhammad and his family and companions.

Huqooq al-Nabi (peace and blessings of Allaah be upon him) bayna al-Ijlaal wa’l-Ikhlaal, p. 139

Praise be to Allaah the Lord of the Worlds, and blessings and peace be upon our Prophet Muhammad and all his family and companions.

The commands mentioned in the Qur’aan and Sunnah to follow the laws of Allaah and His Messenger, and the prohibitions on introducing innovations into the religion are quite clear. Allaah says (interpretation of the meaning):

“Say (O Muhammad to mankind): ‘If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins’”

[Aal ‘Imraan 3:31]

“Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember!”

[al-A’raaf 7:3]

“And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path”

[al-A’naam 6:153]

And the Prophet (peace and blessings of Allaah be upon him) said: “The most truthful of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad, and the most evil of things are those which are newly-invented.” And he (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.” (Narrated by al-Bukhaari, no. 2697; Muslim, no. 1718). According to a version narrated by Muslim, “Whoever doe anything that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.”

Among the reprehensible innovations that people have invented is the celebration of the birthday of the Prophet (peace and blessings of Allaah be upon him) in the month of Rabee’ al-Awwal. They celebrate this occasion in various ways:

Some of them simply make it an occasion to gather and read the story of the Mawlid, then they present speeches and qaseedahs (odes) for this occasion.

Some of them make food and sweets etc., and offer them to the people present.

Some of them hold these celebrations in the mosques, and some of them hold them in their houses.

Some people do not limit themselves to the actions mentioned above; they include in these gatherings haraam and reprehensible things, such as free mixing of men and women, dancing and singing, or committing actions of shirk such as seeking the help of the Prophet (peace and blessings of Allaah be upon him), calling upon him, seeking his support against their enemies and so on.

Whatever form it takes and whatever the intentions of those who do this are, there is no doubt whatsoever that it is an invented, haraam innovation which was introduced by the Shi’a Faatimids after the three best centuries, in order to corrupt the religion of the Muslims. The first person to do this after them was the king al-Muzaffar Abu Sa’eed Kawkaboori, the king of Irbil, at the end of the sixth century or the beginning of the seventh century AH, as was mentioned by the historians such as Ibn Khalkaan and others. Abu Shaamah said: the first person to do that in Mosul was Shaykh ‘Umar ibn Muhammad al-Malaa, one of the well-known righteous people. Then the ruler of Irbil and others followed his example.

Al-Haafiz Ibn Katheer said in al-Bidaayah wa’l-Nihaayah (13/137), in his biography of Abu Sa’eed Kazkaboori: “He used to observe the Mawlid in Rabee’ al-Awwal and hold a huge celebration on that occasion… some of those who were present at the feast of al-Muzaffar on some occasions of the Mawlid said that he used to offer in the feast five thousand grilled heads of sheep, ten thousand chickens and one hundred thousand large dishes, and thirty trays of sweets… he would let the Sufis sing from Zuhr until Fajr, and he himself would dance with them.”

Ibn Khalkaan said in Wafiyaat al-A’yaan (3/274): “When it is the first of Safar they decorate those domes with various kinds of fancy adornments, and in every dome there sits a group of singers and a group of puppeteers and players of musical instruments, and they do not leave any one of those domes without setting up a group (of performers) there.

The people give up work during this period, and they do no work except going around and watching the entertainment. When there are two days to go until the Mawlid, they bring out a large number of camels, cows and sheep, more than can be described, and they accompany them with all the drums, songs and musical instruments that they have, until they bring them to the square… On the night of the Mawlid there are performances of nasheed after Maghrib in the citadel.”

This is the origin of this celebration on the occasion of the Prophet’s birthday. More recently idle entertainment, extravagance, and wasting of money and time have become associated with an innovation for which Allaah has not sent down any authority.

What Muslims should do is to revive the Sunnah and put an end to bid’ah (innovation); they should not do any action until they know the ruling of Allaah concerning it.

Ruling on celebrating the Prophet’s birthday

Celebrating the occasion of the birthday of the Prophet (peace and blessings of Allaah be upon him) is forbidden and is to be rejected for a number of reasons:

1 – it is not part of the Sunnah of the Messenger (peace and blessings of Allaah be upon him) or of the khaleefahs who succeeded him. Since this is the case, then it is a forbidden innovation, because the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to follow my Sunnah and the way of the rightly-guided khaleefahs after me; adhere to it and cling to it firmly. Beware of newly-invented things, for every newly-invented thing is an innovation (bid’ah) and every innovation is a going-astray.” (Narrated by Ahmad, 4/126; al-Tirmidhi no. 2676).

Celebrating the Mawlid is an innovation introduced by the Shi’a Faatimids after the three best centuries in order to corrupt the religion of the Muslims. If a person does anything in order to draw closer to Allaah which was not done by the Messenger (peace and blessings of Allaah be upon him) or enjoined by him, and was not done by the khaleefahs who succeeded him, this action implies that he is accusing the Messenger of not explaining the religion to the people, and that he disbelieves in the words of Allaah (interpretation of the meaning):

“This day, I have perfected your religion for you”

[al-Maa'idah 5:3]

because he is adding something extra and claiming that it is a part of the religion, but the Messenger (peace and blessings of Allaah be upon him) did not bring this.

2 – Celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is an imitation of the Christians, because they celebrate the birth of the Messiah (peace be upon him). Imitating them is extremely haraam. The hadeeth tells us that it is forbidden to imitate the kuffaar, and we are commanded to differ from them. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them” (narrated by Ahmad, 2/50; Abu Dawood, 4/314). And he said, “Be different from the mushrikeen” (narrated by Muslim, 1/222, no. 259) – especially with regard to things that are the symbols or rituals of their religion.

3 – Besides being bid’ah and an imitation of the Christians, both of which are haraam, celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is also a means that leads to exaggeration and excess in venerating him, which even goes as far as calling upon him (making du’aa’ to him) and seeking his help, instead of calling upon Allaah, as happens now among many of those who observe the bid’ah of the Mawlid, when they call upon the Messenger instead of Allaah, and ask him for support, and sing qaseedahs (odes) of shirk praising him, like Qaseedat al-Burdah etc. The Prophet (peace and blessings of Allaah be upon him) forbade going to extremes in praising him, as he said: “Do not extol as the Christians extolled the son of Maryam. For I am just His slave, so say, the slave of Allaah and His Messenger” (narrated by al-Bukhaari, 4/142, no. 3445; al-Fath, 6/551), i.e., do not exaggerate in praising me as the Christians exaggerated in praising the Messiah and venerated him until they worshipped him instead of Allaah. Allaah forbade them to do that when he said (interpretation of the meaning):

“O people of the Scripture (Christians)! Do not exceed the limits in your religion, nor say of Allaah aught but the truth. The Messiah ‘Eesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allaah and His Word, (“Be!” — and he was) which He bestowed on Maryam (Mary) and a spirit (Rooh) created by Him”

[al-Nisaa’ 4:171]

Our Prophet (peace and blessings of Allaah be upon him) forbade us to exaggerate concerning him lest the same thing happen to us as happened to them, so he said: “Beware of exaggeration, for those who came before you were destroyed because of exaggeration” (narrated by al-Nasaa’i, 5/268; classed as saheeh by al-Albaani in Saheeh Sunan al-Nasaa’i, no. 2863).

4 – Observing the innovation of the Prophet’s birthday opens the door to other kinds of bid’ah and being distracted by them from the Sunnah. Hence you find that the innovators are very active when it comes to bid’ah and very lazy when it comes to the Sunnah; they hate it and regard those who follow it as enemies, until their entire religion is innovated anniversaries and Mawlids. They have split into various groups, each of which commemorates the anniversary of its imaam’s birth, such as the births of al-Badawi, Ibn ‘Arabi, al-Dasooqi and al-Shaadhili. No sooner do they end the celebration of one birthday but they start the celebration of another. This results in exaggeration concerning these dead people and others, and in calling upon them instead of Allaah, believing that they can bring benefit and cause harm, until they deviate from the religion of Allaah and go back to the religion of the people of the Jaahiliyyah of whom Allaah says (interpretation of the meaning):

“And they worship besides Allaah things that harm them not, nor profit them, and they say: ‘These are our intercessors with Allaah’”

[Yoonus 10:18]

“And those who take Awliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We worship them only that they may bring us near to Allaah’”

[al-Zumar 39:3]

Our mother, ‘Aaishah (radhiyallahu ‘anha) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who seeks the pleasure of Allah Ta‘ala through (carrying out an action which is pleasing to Allah Ta‘ala, but is) displeasing (to) people, then Allah Ta‘ala will suffice him against the difficulty of the people (i.e. the difficulty he experiences from them), and the one who seeks the pleasure of people through (carrying out an action which is pleasing to people, but is) displeasing (to) Allah Ta‘ala, Allah Ta‘ala will abandon him and leave him to the people (i.e. he will lose the divine assistance of Allah Ta‘ala and will be left at the mercy of the people).” (Sunan Tirmizi #2414)

https://jamiat.org.za/wp-content/uploads/2022/08/please-ALLAH-e1664270848861-500x330.jpg

In this blessed hadeeth, we are taught that if a believer is ever in a situation where he is forced to choose between pleasing Allah Ta‘ala at the expense of displeasing people, and pleasing people at the expense of displeasing Allah Ta‘ala, then he must ensure that he pleases Allah Ta‘ala.

It should be borne in mind that if a person can please people and also please Allah Ta‘ala, in such a manner that his Deen is not compromised in any way and people are also happy, then this will be the ideal. However, there are times when a person is unable to please both Allah Ta‘ala and people, as the decision that the people want him to make or action they want him to carry out is in direct conflict with the command of Allah Ta‘ala. In this case, a believer must place his loyalty to Allah Ta‘ala above all else and ensure that he pleases Allah Ta‘ala.

For example, if a person’s family wish for him to attend a mixed function (i.e. a gathering with no purdah, segregation, etc.), or a function in which there will be music, photography and other similar sins, then in such a case, he should ensure that he pleases Allah Ta‘ala by not attending the function, though it will result in his family being displeased.

Through one remaining faithful to Allah Ta‘ala and pleasing Him, one will acquire the divine assistance of Allah Ta‘ala. Hence, Allah Ta‘ala will suffice him against the harm or ill treatment which people wish to inflict upon him. On the contrary, if one gives preference to pleasing people, then Allah Ta‘ala will abandon him and leave him to the people. Thereafter, it is most likely that the very people whom he tried to please, and for whose sake he displeased Allah Ta‘ala, will turn their backs on him, causing him to become a loser in this world and the next.

In regard to the futility of a person making it his mission to try and please all people, Imaam Shaafi‘ee (rahimahullah) once advised his student, Yunus bin Abdil Aa’laa (rahimahullah), saying, “Pleasing people is a goal which is unattainable (i.e. you will never be able to please and satisfy every person at all times), and there is no way that you will be able to remain safe from (the criticism and negative remarks of) people. Hence, (do not be concerned about pleasing people and about their negative remarks, but rather) concern yourself with that which will benefit you and firmly hold onto it (i.e. pleasing Allah Ta‘ala etc.).” (Siyaru Aa’laamin Nubalaa vol. 10, pg. 89)

From this golden advice of Imaam Shaafi‘ee (rahimahullah), we learn that our primary focus and concern in life should be to please and obey Allah Ta‘ala. If we acquire the divine happiness of Allah Ta‘ala, then we will be successful in this world and the next.

May Allah Ta‘ala bless us all with His divine pleasure, aameen.

"After having the amazing experience of praying the eclipse prayer in the haram, I took a few of the brothers from our #BlessedVoyage Umrah group with me to sit in the class of Sh Abdullah AlShinqeeti, , May Allah preserve him, one of the scholars of medinah, a master of tafsir and usul (principles of Islamic law). In his class, he mentioned in passing that the root causes of entering hellfire are four, and the root causes of entering paradise are four, I waited for him to clarify, but he didn’t and went on to a different topic ⁣
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During the Q&A I asked him to clarify what he meant by the roots being four and he said, “they don’t need clarification!” ⁣
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He held up his fingers to count and said, “ read from, ما سلككم في سقر" ⁣
“What causes you to be in Saqar” ⁣
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I said, ⁣
“We were not of those who prayed” ⁣
He said, “that’s one” ⁣
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I said “and we did not feed the poor” ⁣
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He said, “that’s two..” ⁣
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“And we use to indulge with those who indulged” ⁣
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“That’s three” ⁣
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“And we used to belie the day of Resurrection” ⁣
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He said, now for the roots of entering Jannah, “read from قد افلح المؤمنون"⁣
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I read “the believers are successful”⁣
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He said, “that’s one” ⁣
“They who are mindful in their prayers ⁣
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“That’s two” ⁣
“And those who avoid vain talk” ⁣
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“That’s three” ⁣
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“And those who pay their zakah” ⁣
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Then he said, ⁣
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And notice the verse “And they pay their zakah” is in contrast to “and we did not feed the poor” ⁣
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And “and those who avoid vain talk” is in contrast to “and we used to indulge with those who indulge” ⁣
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And “and those who are mindful in their prayers” is in contrast to “we were not of those who prayed” ⁣
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And “The believer have succeeded” is in contrast to “we used to belie the day of resurrection” ⁣
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He then smiled and said, “the Quran is filled with treasures, we just have to dive for them!”

- Ammar AlShukry
Daily Fawaid

In this digital era children have developed a strong obsession with modern technological gadgets. They are literally being psyched to use every type of gadget available – computer, tablet, smartphone, – the list is endless- and we parents seem to have lost control over them. The flip side to this situation is that some of us actually encourage our children to use these gadgets. We give these devices to them as their birthday gifts or as inducements to pass their exams.


The need to protect our children from the abuse of these gadgets and from the darker corners of the web cannot be overemphasized. Allowing them un-monitored access to internet means giving them an open invitation towards lewdness and shamelessness. It also acts as a major threat to their Imān as internet, besides having some reliable information, also contains a massive amount of stuff that paints a very negative picture of Islām and the Shariāh. We have to understand that children are not yet ready to differentiate between the Haqq (truth) and the bātil (falsehood).

The lucrative Facebook, besides other social sites, is another dreaded place our kids must NOT be allowed to visit. They can easily be lured into interacting with the members of the opposite sex, an act that is forbidden in Islam.

Even the liberal minded Westerners are now having second thoughts about the impact these devices are having on children. Given below is a summary of what one of the Western writers thinks about the negative effects these devices can have on children.

‘10 Reasons You Shouldn’t Hand a Smartphone to Your Children


Technology has done a lot to make our lives easier and more efficient. Yet as a parent, you ought to be concerned about the impact that devices such as smartphones can have on your child. At a time when it is becoming commonplace for kids to have their own mobile device, shouldn’t you be worried about what negative impact a smartphone could have on your child’s growth?

- It alters the parent-child relationship.
- It limits their creative minds.
- It causes them to get less sleep.
- It doesn’t give kids the time to reflect or learn about the consequences of their actions.
- It impedes their ability to learn.
- It causes an addiction.
- It has a negative impact on your child’s mental health.
- It indirectly causes obesity.
- It causes behavioral problems.
- It desensitizes children to violence.

Through the smartphone, kids are exposed to violence in games and through cyberbullying on chat sites. This desensitizes children and prompts them to accept that violent behavior is simply a normal way to solve problems.’

Shouldn’t we Muslims be even more sensitive with regards to this issue?

And Allah Ta’ala Knows Best.

Praise be to Allah.

If the building is separate, and there are no graves in the place where prayers are offered, then the prayer is valid. Whether they pray on the first floor or the second floor or the third floor, there is nothing wrong with that and the prayer is valid. But if the graves are on the same floor, on the first floor, and they pray on the first floor, then praying at the graves or between the graves is not valid, because the Prophet (blessings and peace of Allah be upon him) said: “Indeed those who came before you used to take the graves of their Prophets and righteous men as places of worship. Do not take graves as places of worship, for I forbid you to do that.” And he said: “May Allah curse the Jews and the Christians; they took the graves of their Prophets as places of worship.”

If there are graves around the building, so long as the ground is completely free of graves and there are no graves in it – meaning the land on which the building was built, but there are graves around it, in front of it, or behind it, or to its right or to its left – that does not matter if the ground itself is free of graves and there are no graves in it.

But if the land was part of the graveyard, and it was seized by force, then praying there is not valid, and no prayers should be offered in the building, whether on the first floor, or the second floor or the third floor, because it is part of the graveyard and the land was seized by force. So it is not permissible for them to remain on that land or to pray there; rather the building should be removed from the graveyard, because this is wrongdoing and is a transgression against the graveyard. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).

Fataawa Noor ‘ala ad-Darb (2/1143).

Praise be to Allah.

Yes, it is permissible to offer them condolences at times of bereavement, to visit them when they are sick, and to console them when calamity strikes. It was narrated that Anas (may Allaah be pleased with him) said: “There was a Jewish boy who used to serve the Prophet (peace and blessings of Allaah be upon him). He fell sick, and the Prophet (peace and blessings of Allaah be upon him) came to visit him. He sat at his head and said, ‘Become Muslim.’ (The boy) looked at his father who was with him, and he (the father) said to him, ‘Obey Abu’l-Qaasim ( (peace and blessings of Allaah be upon him)).’ So he became Muslim. Then the Prophet (peace and blessings of Allaah be upon him) left, saying, ‘Praise be to Allaah who has saved him from the Fire.’”

(Narrated by al-Bukhaari, 1356)

And it was narrated from Anas that a Jew invited the Prophet (peace and blessings of Allaah be upon him) to eat barley bread and other food, and he accepted the invitation. (Narrated by Ahmad, 13201, with a saheeh isnaad).

It should be noted that if a Muslim does that, he should do so with the intention of calling them to Islam and softening their hearts towards Islam; he should call them in an appropriate manner and at an appropriate time.

It should also be noted that whilst consoling them he should not pray for forgiveness or mercy or Paradise for their dead, because Allaah says (interpretation of the meaning):

“It is not (proper) for the Prophet and those who believe to ask Allaah’s forgiveness for the Mushrikoon, even though they be of kin”

[al-Tawbah 9:113]

Rather he should pray for them in a way that is appropriate, encourage them to be patient and steadfast, and remind them that this is the way of Allaah with His creation. And Allaah knows best.

1. Look at those who have less than you, not those who have more than you

This is taken verbatim from a Hadith of the Prophet Muhammad (peace be upon him). It has also been proven true by modern psychological studies. The way it works is that whenever you feel the pull of this world, look at people who have less than you and are still content and happy.

You will find in the world many people who don’t earn much but are content and focused on the obedience of Allah. Looking at such people makes you appreciate your situation, and lowers your desire to pile up the things of this world. The next time you feel the pull of this world, try this. It works wonders for one’s faith and contentment.

2. Avoid sources of materialism
To avoid materialism, we must abandon its sources. In the modern world, this includes the advertisement industry. The advertisement industry revolves around getting people to desire and want things that they don’t need. These adverts are often designed by people who have studied NLP and they utilize this knowledge to make the adverts appeal to one’s mind. The result is that when one looks at such an advertisement (whether it is on television, radio, a billboard, or a poster) one feels the desire to purchase the item, even though you don’t need it and didn’t desire it before.

The way to avoid this is to stay in control of your mind and not allow the advertisements to affect you. Look at them objectively and decide rationally whether it is something you need or just something someone else is trying to convince you that you need.
Likewise, we should be careful of the salespeople’s tactics.

Salespeople are in the business of selling stuff, and they wouldn’t be good at their job if they were unable to convince you that you need what they have to sell. Too many people fall for marketing tactics too easily. When dealing with salesmen, be realistic. Objectively look at whether you need the item or not, and do not be afraid to say no if you do not want it. Sometimes it can be difficult to say no to a pushy salesperson but it is a skill that is needed to avoid clutter and piling up the things of this world.

3. Keep the right company
Avoiding the sources of materialism includes being careful about who we hang out with. We often take on the qualities of our closest friends and so if you are constantly hanging around snobbish materialistic people, this company will affect you. They may prod you into purchasing the latest expensive items, take a loan to keep up appearances, or feel bad and ungrateful for what you have because they have more than you. Staying in the company of such people is very dangerous for one’s Zuhd.

On the other hand, good company will keep you focused on the pleasure of Allah. If your friends are righteous people who are focused on the obedience of Allah, they will remind you accordingly. Their contentment and gratitude will rub off onto you, and their noble goals will inspire you to take up likewise noble goals.

4. Keep the Afterlife as your priority
While there is nothing wrong with earning well and enjoying the Halal things of this world, the key to maintaining Zuhd is to remain focused on the Afterlife and the pleasure of Allah. This keeps us in check and stops us from falling too deep into this world.

In every business deal, every purchase decision, every life decision, focus on the pleasure of Allah. This should be the overriding factor governing every aspect of our lives. If we make Allah’s pleasure our priority, every worldly decision of ours will be rightly guided and bring us closer to Him, even when we are making money and growing wealthy. Staying focused on the Afterlife includes remembering that on the Last Day, we will be responsible for every dollar we earned or spent. Allah will ask us how we earned it and how we spent it. This thought should keep us in check and keep our purchasing and business decisions guided in the right direction.

5. Live within your means
The modern lifestyle entices people to live off credit. Instant gratification demands that we get what we want as soon as we want it, even if we can’t afford it. The result is a lifetime of debts to pay off and never experiencing inner peace. Living a debt-free life is crucial for attaining inner peace and it is directly related to Zuhd.

The key is to live within your means. If you mean $1000 a month, then live off $900 and save $100 a month (or save $50 and give $50 in charity). Likewise, if you earn $2000 a month, live off $1800 and save the rest or donate to charity. If you can’t afford something, save up for it. Only if it is a necessity should you borrow money. Then too it must be a Halal loan i.e. interest-free loan.

When you choose to live within your means, you are taming your Nafs (desires) and training yourself to be patient. In doing so, you reject the pull of this world and focus on the pleasure of Allah. This also helps you sleep better at night and attain inner peace as you do not carry around the psychological burden of owing people money.

6. Purchase only that which you are going to use
How many of us have entire storage units full of junk that we bought but don’t use? Many people can’t resist the urge to buy things and as a result, we pile up the things of the world. Because we spent so much money on these things, we feel bad to give them away. As a result, we pile them up and never use them.

These items remain in our lives as a sign of our lack of willpower, and our inability to let go of the world. If you want to experience Zuhd and inner peace, start by decluttering and simplifying your life. Let go of all the things that are piling up in your life but benefitting nobody. Don’t purchase such things in the future and put your wealth to better use instead. This takes us to the final point.

7. Spend time and wealth in the path of Allah
The concept of charity in Islam exists to purify our hearts from materialism and keep us grounded in the obedience of Allah, no matter how wealthy we become. This is why it is so important to have a habit of being generous.

Every time you spend time and resources in the path of Allah, you free your heart a bit more from this world and grow closer to your Creator. This is seen in the example of the companions. Abu Bakr, Umar, Uthman, and Abdur Rahman ibn Auf (RA) were all wealthy individuals but they were extremely generous and would always be willing to give large sums of wealth in charity.

They were never afraid to part with their wealth. They would spend on others and so Allah assisted them in both worlds and helped them attain success in this world and the Afterlife. Charity with a pure intention is one of the greatest ways to maintain Zuhd, no matter how wealthy or poor we are.

One of the major obstacles that people face when they feel regret in their heart for disobeying Allah and then turn back to Him to start a new life with religious vigour, is that the people around them — their family and friends — most of whom were their companions and supporters in their “non-Islamic” lifestyle and habits — will ridicule them, throw their past in their faces, and outright relinquish their company.

Fear of people and of being socially ostracized keeps hundreds of believers from turning back to their Lord in sincere Taubah (repentance); the kind of repentance that brings about in them a permanent change for the better.

What is absolutely amazing is that the One being disobeyed has such a just system of retribution that He, despite being the Greatest Being of all, whose wrath is also the greatest, forgives in such an all-inclusive way that He erases a person’s sins and past misdemeanours entirely, without a trace, from their book of deeds. That person becomes as if he had never committed those sins in the first place. And this applies even to major sins, or “Kabaa’ir”, if their required expiation, if any, is given.

The pre-requisite for acceptance of repentance is that it is absolutely sincere and that the person compensate for his/her past misdeeds by rushing forth in good deeds.

However, one of the unique characteristics of Allah’s all-encompassing forgiveness is what no mortal or human system of justice, no matter how benevolent and lenient, could ever do: on the sincere repentance of a believer that is followed by an absolute turnaround and rushing forth in good deeds, Allah actually converts his or her past sins into good deeds!

Allah says in the Qur’an: “Except him who repents and believes and doth righteous work; as for such, Allah will change their evil deeds to good deeds. Allah is ever Forgiving, Merciful.” (25:70)

So, for example, if someone used to lie a lot in their past, or a woman did not observe hijaab during most of her youth, then they sincerely repent and do the opposite, Allah will write off all their lies as truths, and replace the woman’s years of staying uncovered as having instead been spent in dressing modestly.

Is there any system of human justice today in this world that takes a convicted criminal’s past “criminal record” and converts it into a record of honorable achievements? Nay, the world and its inhabitants are, on the contrary, quick to permanently label and tarnish individuals who commit crimes or misdemeanours, so much so that once their vice or mistake is well-known and out in the open, people don’t let them forget it — ever. Media and publications record and report the event to all corners of the globe. History writes them off as people who did such-and-such crimes, even if they changed for the better before they died.

Consequently, criminals and sinners are forever judged for the wrong things that they did in the past, so much so that it seems useless and futile for them to even try to turn over a new life. Even if they have a rare flicker of hope for renewal, it quickly wanes as they give in to the insinuations of Shaitan when he tells them: “There is no going back now. You are tainted for life as a thief/prostitute/atheist/polytheist. You might as well continue as you are.”

It is only Allah’s magnificent forgiveness and His benevolent system of retribution that can provide solace and often the only hope to regretful people who have committed crimes and indulged in vices.

Consumed with guilt, as they slump with tears of regret pouring down their cheeks, they can feel peace descend in their heart just by the knowledge that, even if the world shuns them, labels them, tarnishes their past reputation and refuses to forgive or forget their mistakes, the One above has not just forgiven them and wiped out their misdeeds from their records, but — depending on their sincerity and steadfastness on the path of righteousness — He will convert their past sins into good deeds!

And yet, how many of us who have gone far, far ahead in a life of vice and disobedience to Allah, often get deluded by thinking: “But I can’t turn back now. Allah won’t possibly forgive all the wrongs I have done.”

Well, think again. It is never too late.

If recanting the oath involves committing a sin, it is not permissible to recant, such as if a person swore: I shall not commit zina or I shall not drink alcohol. In this case, he must fulfil the oath and it is haraam to break it.

Al-Qaadi ‘Iyaad said in Ikmaal al-Mu‘allim (5/408): “then [I] see something better than that” means something better than what he swore to do, whether that is doing something or refraining from something, that is better for his interests in this world or in the hereafter, or it is more in accordance with his inclinations and desires, so long as it is not a sin. End quote.

Breaking the oath or recanting the oath may be haraam, as in the example given above. Or breaking the oath may be obligatory, such as if someone swore not to pray or not to give zakaah, or not to uphold ties with his relatives. In that case it is obligatory to break the oath. And breaking the oath may be recommended (mandoob), disliked (makrooh) or permissible (mubaah), depending on the oath, so it may fall into one of these five categories.

In al-Iqnaa‘ (4/330), it says: Swearing an oath may be obligatory, such as if swearing the oath could save a human life, even if it is his own life, such as swearing an oath denying that he committed murder when an accusation has been made against him and he is innocent.

And swearing an oath may be recommended, as in cases when doing so serves an interest, such as reconciling between two disputing parties, or removing rancour from the heart of a Muslim towards the one who swears the oath or someone else, or warding off harm.

And swearing an oath may be permissible, such as swearing to do something permissible or to refrain from it, or swearing to confirm some news when it is true or thought most likely to be true.

And swearing an oath may be disliked (makrooh), such as swearing to do something that is disliked or to refrain from doing something that is recommended (mandoob); this category also includes swearing oaths when buying and selling.

And swearing an oath may be prohibited, such as swearing a false oath deliberately, or swearing to commit a sin or to refrain from doing an obligatory duty.

If the oath is swearing to do an obligatory action or to refrain from a prohibited action, then it is haraam to break the oath, and it must be fulfilled.

If the oath is swearing to do something that is recommended (mandoob) or to refrain from something that is disliked (makrooh), it is disliked to break the oath and it is recommended to fulfil it.

If the oath is swearing to do something that is disliked or to refrain from doing something that is recommended, then it is recommended to break the oath and it is disliked to fulfil it.

If the oath is swearing to do something that is prohibited or to refrain from doing something that is obligatory, then it is obligatory to break the oath and it is prohibited to fulfil it.

Breaking an oath to do something permissible is permissible, but fulfilling it is preferable. End quote.

But if what the questioner means by recanting an oath is that he has recanted it and decided not to fulfil it, without any consequences resulting from that, meaning that no oath has been broken, no expiation is required, and so on, that is not possible and no one says that. If that were the case, then the Prophet (blessings and peace of Allah be upon him) would have done it and would have told people about it when he explained how to recant an oath, if they saw that something else was better than it. But he did not do that; rather he advised them to break the oath, if that is better, but they must offer expiation for it.

And Allah knows best.

Ruling on recanting an oath
If a person swears an oath and wants to recant, that is permissible if recanting does not involve doing something that is prohibited, but he must offer expiation for breaking an oath (kaffaarat yameen).

Al-Bukhaari (6718) and Muslim (1649) narrated that Abu Moosa al-Ash‘ari said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “By Allah, if Allah wills, I do not swear an oath then see something better than that, but I expiate my oath and do that which is better.”

Al-Bukhaari (6622) and Muslim (1652) narrated that ‘Abd ar-Rahmaan ibn Samurah said: The Prophet (blessings and peace of Allah be upon him) said: “O ‘Abd al-Rahmaan ibn Samurah, do not seek authority, for if you are given it when you ask for it, you will be left to your own devices [without the support of Allah], but if you are given it without asking for it, you will be helped [by Allah]. If you swear to do something then see that something else is better than it, then offer expiation for your oath and do that which is better.”

Muslim (1650) narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever swears an oath then sees that something else is better than it, let him do that which is better, and offer expiation for his oath.”

An-Nawawi (may Allah have mercy on him) said in Sharh Muslim (11/108): These hadiths indicate that if someone swears an oath to do something or refrain from doing something, and breaking the oath is better than going along with it, it is recommended for him to break the oath, but he must offer expiation. There is consensus on this.

Then he mentioned the difference of scholarly opinion regarding offering expiation before breaking the oath, then he said:

They are unanimously agreed that he does not have to offer expiation before breaking the oath, and that it is permissible to delay offering expiation until after breaking the oath, and that it is not permissible to offer expiation before swearing the oath.

They differed as to whether it is permissible to do it after swearing the oath and before breaking the oath. Maalik, al-Awzaa‘i, ath-Thawri, ash-Shaafa‘i and fourteen of the Sahaabah, and several groups among the Taabi‘een regarded that as permissible, and it is the view of the majority of scholars, but they said: It is recommended (mustahabb) to do that after breaking the oath. Ash-Shaafa‘i made an exception in the case of offering expiation by fasting, as he said: It is not permissible before breaking the oath, because it is a physical act of worship, so it is not permissible to do it ahead of its time, as is also the case with prayer and the Ramadan fast. As for offering expiation by giving wealth, it is permissible to do that before breaking the oath, as it is also permissible to pay zakaah ahead of time.

One of our companions made an exception in the case of offering expiation for breaking a vow to commit sin, as he said: It is not permissible to offer expiation for that ahead of time, because that is helping in sin, but the majority are of the view that it is permissible, as in the case of vows that do not involve committing sin.

Abu Haneefah and his companions, and Ashhab al-Maaliki said: It is not permissible to offer expiation before breaking the oath in any circumstances. The evidence for the majority of scholars is the apparent meaning of these hadiths and analogy with giving zakaah ahead of time. End quote.

Sweetplum:
Let's say FG regulates the way they kill animals like how it's done in Saudi Arabia that the animals ll be slaughtered in the name of Allah. How do we Christians that doesn't share same faith or belief with Islam cope?
Christians aren't advocating for killing animals anyhow but when Qur'anic verses are read on animals before killing and you expect us to consume it, don't you think that's infringement of religious/human rights?
Lukgaf, how are you and how is the family?

No one can forbid you from eating Turkey (and Domestic fowls) if they are well-kept and slaughtered appropriately. If you are not the one who slaughtered it but you are sure that it was slaughtered in the name of Allaah for Allaah by a Muslim, it is permissible to eat it. Note the condition; it must be slaughtered in the name of Allaah for Allaah. It should not be slaughtered in the name of Allaah for a person. That is why we have to be watchful of the people who slaughter our animals. They (the lawful animals) must be slaughtered in the name of Allaah for Allaah. An animal can be slaughtered in the name of Allaah for an idol. Will you eat this kind of animal? No, you mustn’t eat it. An animal can be slaughtered in the name of Allaah for a Shaykh. Will you eat this kind of animal? No, you can’t. It must be slaughtered in the name of Allaah for Allaah. Allaah says, ‘Say, verily, my prayer, my rites of sacrifice, my living and my dying are for Allaah, Lord of the Worlds [Soorah al-‘An’aam (6):162].

But if your question is regarding the Turkeys and Domestic Fowls imported from foreign countries, our advice is that you do not eat them except if you are certain about those who slaughtered it. This is because the whites show no concern about the rights of the Muslims regarding this, especially in this Nigeria where the government does not make the importers know these conditions.

The Arabian Lands had conquered problems like this for long. Saudi Arabia conquered this to the extent that they have representative in factories other than their country that supervise and give conditions of the meats that can be shipped into their country. This is from the consumers right which the Muslims desire. We should seek this so that we would be sure of the conditions of whatever is imported in, otherwise we mustn’t eat it. This is because these non-Muslims kill animals in ways that are contrary to the teachings of Islaam, and their aim is to make the Muslims violate the laws of Islaam. That is why they have made many Muslim consume pigs unknowingly. They may kill animals by electrocuting them, and that is why many of their meats appear excessively reddish because they died with blood in them.
Also, many of their cows are killed by striking them with huge sticks. There is a documentary which shows how domestic fowls were killed by cutting their necks with bare mouth. You can imagine! Yet they send this to the people for eating. May Allaah save us from eating unlawful meat! That is it.

Besides, people (Muslims) who have poultry should buy turkey and breed them. You can kill them and package them for the Muslims. We would be at ease buying from you and you can distinguish your animals by writing halaal (permissible) on their packs after packaging. This will make people distinguish them from impermissible ones. I hope I have answered this question.

Laughing moderately can act as a cure or as therapy for depression and sadness. It has a strong influence on keeping the soul light and the heart clear. Abu Darda’ (may Allah be pleased with him) said, “I make it a practice to laugh in order to give rest and comfort to my heart. And the noblest of people, Muhammad (bpuh), would laugh, sometimes until his molars became visible.”

Laughing is an efficacious way to achieve comfort and light-heartedness. The Prophet (Blessings and Peace be upon him) said:
“And if you smile in the face of your brother, then that is a form of charity.” (At-Tirmidhi)

https://jamiat.org.za/wp-content/uploads/2019/10/Smile-04-11-13_0-500x330.jpg
The Prophet (Blessings and Peace be upon him) said:

“Do not disparage (underestimate) any good deed (no matter how small it is), even if that deed was to meet your brother with a friendly countenance.” (Sahih Muslim).

Nothing causes the soul or the face to frown more often and with more intensity than despondency. If you want to be a smiling person, wage war with despondency and hopelessness. The door to opportunity is always open to you and to others, and so is the door to success. So indoctrinate your mind with hopes of prosperity in the future.

The smiling soul sees difficulties, and loves to surmount them. When it sees problems, it smiles, reveling in the opportunity to solve and overcome them. The frowning soul, when faced with a problem, magnifies it and belittles its own determination, while spending all its time justifying. It loves success in life, but is not willing to pay its price. On every path, it sees a grinning lion. It waits only for gold to shower down upon it, or to chance upon some treasure in the ground.

Difficult things in life are only relative, for everything is difficult for the ordinary person, while there is no great difficulty for the remarkable person. While the remarkable person increases in worthiness by overcoming obstacles, the weak person increases in meanness by running away from them. Problems are comparable to a vicious dog. When it sees you scared or running away, it barks and follows in pursuit. However, when it sees your scorn, your lack of concern, and when you shine your eyes in its direction, it gives way and draws back

According to the Sharee’ah, Allaah says, ‘…And never would We punish until We send a messenger.’ [Soorah al-Israa’ (17):15] If a person’s father is a criminal that does not mean that his child will suffer the consequence of his evil actions. Allaah will never make the son of Fir’aun (a wicked person in this context) suffer the consequence of his father’s evil actions since he does not follow suit.

Notwithstanding, from the piety and mercies of Allaah is that Allaah rewards a child with goodness due to the good actions of his father. Allaah rewards a child due to the good actions of his father, but does not make a child suffer the consequence of his evil actions. We are the one who view it as such. When we see a wicked man who dies and his children are suffering, we quickly say they are suffering the consequence of their father’s actions. This is wrong. Allaah is not unjust.