Here is a link with a guide on how to do that properly.
Checked and Approved by Shaykh Faraz Rabbani
Checked and Approved by Shaykh Faraz Rabbani
Question: I have no strength left in me. There is a guy at work that I am in love with. He is with someone else and it is getting so hard for me trying to get over him. I make dua for him like a woman would for a man’s well-being. I feel so stupid for continuing to do so. I want to get over him. What should I do?
Thank you for your question. Unrequited love is very difficult to endure but certainly better than being in an illegitimate relationship with someone. I feel that Allah has saved you from this sin by putting him with someone else. Trust me. You will get over this, trust in Allah’s mercy, and take it one day at a time.
The best advice that I can give you is in these links, please read them all:
Please distance yourself from him, channel your thoughts into du’a and dhikr, and ask Allah to change your state. Take up a new hobby, spend time with friends, exercise in the fresh air, and be consistent with your prayers and worship. Lower your gaze from him and do not let the Shaytan get into your head, dismiss all thoughts about him. Whenever you think of him, bless the Prophet (Allah bless him and grant him peace) and eventually the thoughts and feelings will slow down and better with positive thoughts taking over. You must take this by the reins and conquer it.
May Allah give you the best in this world and the next and bless your union with the right man for you.
[Ustadha] Shazia Ahmad
Checked and Approved by Shaykh Faraz Rabbani
Ustadha Shazia Ahmad lived in Damascus, Syria for two years where she studied aqidah, fiqh, tajweed, tafseer, and Arabic. She then attended the University of Texas at Austin, where she completed her Masters in Arabic. Afterward, she moved to Amman, Jordan where she studied fiqh, Arabic, and other sciences. She recently moved back to Mississauga, Canada, where she lives with her family.
Dr. Umar F. Abd-Allah Wymann-Landgraf, author of Malik and Medina, beautifully weaves a story in the podcast Diffused Congruence, spanning several decades and countless nations including Spain, Morocco, Pakistan, Canada and Saudi Arabia, inspiring both laughter and spiritual aspiration. Along the way he builds an essential reading list for any seeker of truth and knowledge. The interview is part an intellectual biography, part social commentary on the later 20th century and part lessons learned over a life spent in seeking knowledge and service to others. We cannot recall a finer personal, oral narrative and warn you that you may not be able to listen only once.
Dr. Umar begins with his early childhood upbringing in Columbus, Nebraska, near the Platte River. By all means a quintessential all American boy, growing up on a farm, and tending to the needs of country living, he describes how much of the values and character traits he learned during this formative period informs much of the person he is today. Dr. Umar also describes in much detail his early religious upbringing, being christened a Protestant in the Congregationalist, Presbyterian and Lutheran traditions.
As a very young teenager and in the most unexpected of circumstances, Dr. Umar’s belief in the doctrine of the Trinity, is shaken.
Dr. Umar goes on to describe his quest for truth and meaning, particularly during his time at university while at Cornell. His exposer to African-American literature by the likes of W. E. B. DuBois, Jean Toomer, ultimately led him to the autobiography of Malcolm X who Dr. Umar credits with bringing him to Islam. It was in this period that Dr. Umar gained an emphasis, integrity, beauty, and an assertion of the humanity of Black people during the Civil Rights era. We also learn of how Dr. Umar dabbled with left wing revolutionary politics during the Vietnam War by being a conscientious objector.
The Teacher; perpetual student:
Dr. Umar, “our tradition is a beautiful tradition, one of the richest in the history of human kind, that has all the treasures and wealth in it that is necessary to make sense of the modern/ post-modern world”
Dr. Umar ends by sharing his love for reading and teaching, for in teaching he sees in himself the perpetual student, one that is always learning from his students. Dr. Umar describes that his current work is centred on theology, with respect to studying, researching and understanding modernism, post-modernism, the truth and fallacies of scientism, and in finding the solid ground of first principles, so that it can be properly incorporated into Islamic theology, towards bringing tradition back to life once again – “theology is the foundation of our world view”.
Dr. Umar’s works, especially those published through the Nawawi foundation, are a must read for academics, activists, students of history and seekers of Sacred Knowledge alike. His scholarship focuses on indigenizing Islam and contemporary muslims into the fabric of American history and culture, towards muslims making a first effective settlement.
Above all, in this interview, Dr. Umar is an example of a life lived through conviction, a love for the Scholars (some older, but many younger than him), a love for ordinary Muslims, and a love for the Truth in all its glory.
Answered by Shaykh Yusuf Weltch
Question: Is it permissible for a Muslim girl to marry without parental consent if she fears to commit fornication (Zina)?
Answer: In The Name of Allah, Most Merciful and Compassionate
May Allah bless you for your question and we ask Allah to ease your difficulty
It Being Valid Doesn’t Make It Right
If one fears committing fornication and is certain that there is no way to refrain from it except through marriage it is then obligatory for such a person to marry. (al-Durr al-Mukhtar) However, you should not take the matter into your own hands and get married without parental approval. Even though the marriage of a mature free Muslim woman without consent from her guardian is valid [al-Durr al-Mukhtar], it is not advisable.
In such a situation, you need to be very candid with your parents. Explain to them the difficulty which you find yourself in and your need to get married.
Lack of Familial Support
Even though you may see quickly getting married as a solution to your difficulty, marrying without parental consent may have life long repercussions that you may regret later. Marriage is not just a union between two individuals, rather it is a union of families. To have familial support throughout your marriage is central to having a happy household; this is especially true when children are involved.
The Prayer of Need
Whenever we find our selves in difficulty, we should train ourselves to turn to Allah, Most High for help. The prayer of need is a prayer that the Messenger of Allah (may Allah bless him and give him peace) taught us. See the below link for the details.
In the meantime, you should try to find and refrain from anything or situation which will increase any sexual desires. Refrain from places that exacerbate your feelings. Try to keep away from looking at anything that will increase your desires. If you find using the computer or the phone stirs up your desires then you should limit their usage and only use them in public spheres. The Messenger of Allah (may Allah bless him and give him peace) said, “Whoever seeks chastity, Allah will grant it to them.” [al-Bukhari]
Speak to your parents and beseech Allah to help you. We pray that Allah blesses you with a righteous spouse and eases all your difficulties.
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani
Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences.
Answered by Ustadh Farid Dingle
Question: What Is The Difference Between God’s Will And His Love And Mercy?
Answer: Dear questioner,
Thank you kindly for your question, and may Allah increase you in light, knowledge and ambition.
Allah’s will is what we term one of Allah’s attributes [sifat], and its role is to specify how and when things come into existence. This is an attribute of His essence, and which He does not acquire by using it. He has always had a will.
His love and mercy, in technical terms, are simply a combination of His will and power when they result in something describable as loving or merciful from the slave’s point of view.
The use of theology (Ilm al Kalam)
Theology developed to clearly define exactly what we believe as Muslims, and to defend those beliefs. Because it is based on debate, it is purely academic, and puts aside much of the spiritual side of the Qur’an and its rhetoric. This is necessarily so because when things are not spelt out very pedantically, it defeats of the object of the science, which is precisely being very clear and pedantic.
This kind of approach is excellent when engaging in debate with a trinitarian, materialist, or agnostic, etc. : both sides define their terms, and work with some logical reasoning, and actually get somewhere. This is what Islamic theology does.
As such, the science of theology does not help us understand the nature of Allah’s love and mercy vis-a-vis our experience of it, because it is not the subject that it deals with.
Contextualising theology (Ilm al Kalam)
Since Islamic theology is just one among many traditional Islamic sciences, it is not necessary the only way to talk about Allah, nor it necessarily the more direct way to get to know Him in all His glory.
Reading the Quran and applying its teachings in one’s life — come weal or come woe — would probably be more helpful. (That’s not to say that there is anything un-Qur’anic about Islamic theology.) So too, losing a child, and working on one’s contentment with Allah’s will would teach things about Allah that no theologian could either put a definition to. Getting to know Allah on a spiritual level, is completely different knowing how to say certain very exacting things about Him in a technical way.
Islamic theology, like many other sciences such as grammar, hadith criticism, inheritance law, has a certain function in the preservation of the whole religion, and is not so useful outside of that function.
Dissecting the unfathomable
To make things very clear, the Muslim theologians breakdown Allah’s attributes into categories — with full knowledge that no one could ever understand His true reality.
They say that He has attributes that are eternal and that He never acquired. These describe His being. They are:
His self-substistance (not needing anything, place, time, or determiner)
His utter dissimilarity to other beings
(Jawharat al Tawhid, Laqqani)
Every other attribute or name of Allah can be categorised, technically speaking, into one or two of these attributes. So, for example, when we say and acknowledge tha Allah is forgiving: His forgiveness can be reduced to three attributes: knowledge, will, and power. He knew that the slave sinned, repented, and will enter Paradise; He willed that the slave sinned, repented, and will enter Paradise; and created the slave and his actions (the sin and the repentance) and entered him, by His omnipotent power, into Paradise.
Such attributes really describe what Allah does, and not what attributes He has. For this reason, they are called attributes of action.
So no one is claiming, or ever claimed, that Allah was not merciful or not loving, but it just served certain academic goals to reduce everything to the simplest level for our own human understanding.
Allah’s names and how He shows himself
Allah Most High says in the Qur’an, ‘And Allah’s are the most beautiful of names, so call on Him by them.’ (Qur’an, 7:180)
And the Prophet (Allah bless him and give him peace) said, ‘Verily Allah has ninety-nine names. Whoever grasps them, will enter Paradise.’ (Bukhari and Muslim) Hakim narrates the same hadith with two different chains that mention the ninety-nine names that we are all familiar with. For more detail, please see: Understanding the Most Beautiful Names: The 99 Names of Allah Explained in Detail
Contemplating upon these beautiful names, calling upon Him by them, and seeing and feeling them in one’s life, this is the really way to know Allah.
When you get you your paycheck, for example, and you thank Allah for providing you with a livelihood, He is showing you how he is al-Razzaq [the Ever-Providing]; when you see someone who does not worship Allah, He is showing you His names al-Khafid and al-Mani [the Abaser and the Withholder].
The more you recognise His names, the stronger this sense becomes, and you see that He is al-Qarib [the Close]. Even though you were not aware of Him, He was never unaware of you, and you feel the meaning of His name al-Wadud [the Loving-One].
‘Grasping’ Allah’s names has been explain by Abu Sulayman al-Khattabi his book on supplications to mean one of four things:
1. to recount the names so that one calls upon Him by each name.
2. to master them so that you ‘keep them in mind, and keep to their limits.’ meaning that one, for example calls upon Allah by His name al-Rahman [the Merciful One] bearing in mind that He is actually merciful, hoping for His mercy, and never giving up hope of his forgiveness.
3. to comprehend them and take them as a firm belief.
4. to recites the whole Qur’an thereby reading out each of Allah names. (Shan al-Dua, Khattabi)
All in all, the comprehension and internalisation of His beautiful names is not an academic process, but rather a journey of putting them into practice, and deeping one’s appreciation of who and what He is.
Allah the Loving
In his book, Khattabi explained what Allah’s name al-Wadud means. He said that is derived from al-wudd [love], and has been understood in two ways:
The first is that is that has the sense of the passive participle, in that Allah is ‘the object of love of those who are close to Him by dint of their unceasing receipt of kindness and benefits from Him.’
The second acceptation is that it has the sense of the active participle in that ‘He loves His righteous slaves, in as much as He is content with them and accepts their deeds.’ (Shan al-Dua, Khattabi)
Raghib in his work on Qur’anic vocabulary adds another side to His love: His care and nurture of them. He quotes unknown hadith qudsi in which Allah says to Musa (upon whom be peace), ‘Never am I heedless of the small just because they are small, nor am I heedless of the elderly because they are elderly: I am the Loving [al-Wadud] and the Appreciative.’ (Mufradat Alfadh al-Quran, Raghib)
Although we do not technically count Allah’s love and mercy as one of His attributes, both stem from His names, and He is most definitely Merciful and Loving.
Our experience and appreciation of the names grows by learning about them, and keeping to their practical and spiritual implications.
I pray this helps.
[Ustadh] Farid Dingle
Checked and Approved by Shaykh Faraz Rabbani
Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to crafts lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.
Ustadh Abdul Muhaymin encourages us to take advantage of the blessed day of Eid al-Fitr, which is a day of celebration and thanksgiving after the completion of the month of Ramadan. We should all come out to celebrate Eid with our families, and we should ensure that no one is left at home. He calls on the men to not leave female family members at home, but support them in coming out and celebrating.
In addition, we should ensure that we are fulfilling all of our duties and responsibilities on this day. We should ensure that we have paid the Zakat al-Fitr, the charity that all Muslims are required to make before the day of Eid, or on that day. In addition, we should make sure that no one is left out on the day, making the effort to visit or invite the ones who might not have anyone to celebrate with. We should also try to meet new people and reconnect with old friends, and make sure we do not harbour a grudge against anyone.
* Originally Published on 30/06/2016
I wanted to talk about another aspect of Ramadan that sometimes we forget. Often people think of Ramdana as my month. It‘s between me and Allah. Then they sort of annihilate the idea of doing goodness to others. It’s about me and my time with Allah. About how much time I can put in with the Qur’an. And then when we talk about service some people get a little bit bitter.
Especially the sisters. They’re like, well, why do I have to be the one to do this? why do I have to be the one to cook the iftar? I’d like to spend all day reading Qur’an. It’s sort of losing sight of what Ramadan is really about. And what the the scholars today talked and emphasized a lot is the love of Allah Most High. And rectifying the self. Turning to Allah and asking for His forgiveness.
But these two concepts do not contradict each other. Rather they run in parallel. Because it’s when we turn help each other, help fellow believers, and it’s all done out of love for Allah, that we manifest that love. That we love to have His creation turned to Him. And if there is anything we can do to help other people turn towards Allah we should run to that opportunity. Whether that be to people in our own family, whether it be our children, whether it be members of our community. We should be avid to do what we can to help other people.
That being said, it needs to be balanced of course, because you can’t just spend all of your Ramadan running around serving other people with neglect to oneself. One needs that personal time where you’re turning to Allah. Reading the Qur’an with reflection and understanding. Spending time reading other beneficial material or listening to beneficial lectures. Benefiting the self.
But there are a lot of things, there is a lot of extra time in the day, in which one can do things for other people. And as our teachers say, it’s almost as if there’s a sale during Ramadan, because now actions that you do are multiplied. Good actions that you do, even reading the Qur’an – all the good things that you can think of doing are multiplied. So it is best to take advantage of this time .
And doing what you can to help other people is also part of making the most of one’s time. It is not that one spends a little time in intensive worship and then closes the book and goes to relax, and just sort of vegetate for part of the day. Or one decides to go to sleep for another part of the day. One strives to make the most of every moment. As we should on every other day of the year.
We should make the most of all parts of our day on a daily basis. Even when we get up from this gathering we should be striving to make the most of our lives as believers. To make all of our moments count for us and not against us.
There are three primary benefits of service. One is that it erases your past sins. When you do things for other people these things get erased. So there is nothing better you can ask for. We’ve all made mistakes in the past and would do anything to not face Allah with those on our record. And by His mercy He can forgive a lot of those things when you’re serving other people with that intention.
Another benefit of doing service at this time is that you get the dua of fasting people. When you’re doing things to benefit them you’re earning their dua. And Allah knows whose dua is accepted. When you’re doing it for a number of people, that includes even small children, know that when we do things for other people they make a dua for you.
And perhaps that single dua from one single person, child or adult, known or stranger, is the reason for your success. It might not be all of these customs that you’ve done in the past or all of these other things. It might be the dua of one elder in the community that you helped in a real time of need. Allah has this knowledge. It is with Allah Most High.
It’s a hidden secret in our service to other people that we don’t know where where our ultimate success will lie. And with what action and with what person. That leaves us continuously striving to do our best at every moment.
And finally the third aspect of service is that the deeds are multiplied during Ramadan. So one might be doing things for other people at other times of the year but in Ramadan these deeds are actually multiplied. They weigh heavier on your record. So strive in this regard and in sha Allah the reward for your service will be multiplied.
* Originally posted on May 8, 2018
Among the many questions and points Shakyh Faraz addresses, he mentions that if one breaks fast deliberately or by accident, the time of fasting is not over, and one is able to fast, then one refrains from everything a fasting person refrains from until fasting ends. This is a sign of contrition and remorse.
The Shaykh also mentions that one should not delay breaking fast excessively out of a mistaken sense of piety or fervor. Abu Huraira reported that the Messenger of Allah, Allah bless him and give him peace, said:
قَالَ اللَّهُ عَزَّ وَجَلَّ أَحَبُّ عِبَادِي إِلَيَّ أَعْجَلُهُمْ فِطْرًا
Allah Mighty and Majestic said: “The most beloved among my servants are those who hasten to break their fast.” (Tirmidhi)
But one must also remember that when in a group of people who believe they are in the right to delay, one must be discreet about the matter and not make disagreement a point of contention or rancor. If you consider breaking it in such a situation do it tactfully.
These and many others points and rulings are covered in this session. And you should listen to it even if you know all the answers as there is no harm and abundant good in reviewing what one knows and strengthening one’s knowledge.
May Allah grant us eternal success in the blessed month of Ramadan and in all the months He has decreed for each and every one of us until we are brought before Him. Amin.
Shaykh Faraz Rabbani spent ten years studying with some of the leading scholars of recent times, first in Damascus, and then in Amman, Jordan. His teachers include the foremost theologian of recent times in Damascus, the late Shaykh Adib al Kallas, may Allah have mercy on him, as well as his student Shaykh Hassan al Hindi, one of the leading Hanafi fuqaha of the present age. He returned to Canada in 2007, where he founded SeekersHub in order to meet the urgent need to spread Islamic knowledge–both online and on the ground–in a reliable, relevant, inspiring, and accessible manner. He is the author of Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School (White Thread Press, 2004.) Since 2011, Shaykh Faraz has been named one of the 500 most influential Muslims by the Royal Islamic Strategic Studies Center.
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