Blog Listing

  • Marriage and Islam

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    The first thing we should look for when marrying is how committed the person is to Islam. Prophet Muhammad (sallallahu alayhi was sallam) said, “A woman is normally sought as a wife for her wealth, beauty, nobility, or religiousness (adherence to Islam), but choose a religious woman and you will prosper. ” (Muslim) And he said, “A woman is married for four things, i.e., her wealth, her family status, her beauty and her religion. You should marry the religious woman (otherwise) you will be a loser. “(Bukhari) And he said, “The whole world is a provision, and the best object of benefit of the world is the pious woman. ” (Muslim).

    The same holds true when looking for a husband, as the Messenger of Allah (sallallahu alayhi was sallam) said, “When someone with whose religion and character you are satisfied asks to marry your daughter, comply with his request. If you do not do so, there will be corruption and great evil on earth. ” (Tirmidhi)

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  • Importance of Prayer

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    Praying (Salah) - Five Daily Prayers Salat, the obligatory Muslim prayer, is done at appointed times, fixed in relation to the sun's position throughout the day, and fluctuates depending on the season. The time of Fajr, the morning prayer, begins at dawn and ends at sunrise. The time of Zuhr, the midday prayer, begins immediately after the sun crosses the high noon point and begins to descend. The Asr prayer begins in the late afternoon when the sun descends halfway between high noon and sunset. The time of the Maghrib prayer begins immediately after sunset. The Isha prayer begins after dusk has completely disappeared, giving way to total darkness of the night.

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  • Quran Recitation

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    Birds of the Quran Birds make several appearances in the Quran, in a variety of contexts. They were part of unforgettable stories in prophetic history, appearing with such illustrious figures as Abraham, Joseph, Solomon, David, and Jesus (peace be upon them). What follows are some of the references made to birds in the Quran and brief explanations. It is important to note that the Quran descended from heaven to this tiny miraculous planet where we were intended to live and die. The Quran, therefore, makes references to the natural world because it forms an important part of our experience and our ability to make sense of our purpose and ultimate destiny. Abraham and a Calm HeartProphet Abraham’s story with the birds is one of the most turned to stories in the Quran. The theme it evokes touches the soul of all of us who seek a kind of reassurance birdthat satisfies our natural desires for both belief and proof. The Prophet Abraham (Ibrahim) asks: “My Lord, show me how You give life to the dead.” He said, “Do you not believe?” He said, “I do! But this is so my heart may be calm.” He said, “Then take four birds and draw them to you. Then place a part of them on each mountain. Then call them; they shall come to you in a rush. And know that indeed Allah is overpowering, all-wise” (Quran, 2:260). The most popular interpretation of this verse is that Abraham was ordered to take these birds and to physically cut them into pieces and to place each of these pieces on separate mountains. When Abraham called to them, Allah caused their parts to be rejoined and refilled with pulse and life. They then flew to Abraham with a speed that showed no sign of trauma—no sign that they had just been dismembered and scattered. And in this way did God show His prophet how He gives life to the dead. Abraham did not have doubt; what he wanted to know was “how” Allah gives life to the dead. Abraham had certainty that Allah gives life and causes death. What he sought was a higher level of certainty which involved his heart and eyes. Jesus and Miracles .

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  • Children Rights In Islam

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    Let us first establish that children in accordance with the Islamic concept means both male and female. Some Islamic opponents accuse Islam of differentiating between male and female children claiming that Islam prefers boys over girls in terms of inheritance, 'Aqeeqa (slaughter of two lambs upon the birth of a male baby, and one lamb only for a baby girl) and other matters. In accordance with the true Islamic teaching, both male and female are alike in the sight of Allah, the Almighty. Each, however, is physically prepared and equipped to perform certain tasks and duties that are suitable to his/her nature. All, again are equal in religious duties, except for certain exceptions that are defined and illustrated by Allah, the Almighty, in the Glorious Quran, or declared and specified by Allah’s Apostle, PBUH. Only these differences are to be acknowledged and honored and only in accordance with Islam and its teachings. Children, according to Islam, are entitled to various rights. The first and foremost of these rights is the right to be properly brought up, raised and educated. This means that children should be given suitable, sufficient, sound and adequate religious, ethical and moral guidance to last them for their entire lives. They should be engraved with true values, the meaning of right and wrong, true and false, correct and incorrect, appropriate and inappropriate and so forth and so on. Allah, the Almighty stated in the Glorious Qur’an: "O ye who believe! Save yourselves and your families from a Fire whose fuel is Men and Stones." (66:6) Allah’s Apostle, PBUH also said: "Every one of you (people) is a shepherd. And every one is responsible for whatever falls under his responsibility. A man is like a shepherd of his own family, and he is responsible for them." This Hadith is reported by both Bukhari and Muslim. Children, therefore are a trust given to the parents. Parents will be responsible for this trust on the Day of Judgement. Parents are essentially responsible for the moral, ethical and the basic and essential religious teachings of their children. If parents fulfill this responsibility, they will be free of the consequences on the Day of Judgement. The children will become better citizens and a pleasure to the eyes of their parents, first in this life, and in the hereafter. Allah, the Almighty stated in the Glorious Quran: "And those who believe and whose families follow them in Faith, to them shall We join their families: Nor shall We deprive them (of the fruit) of aught of their works: (Yet) is each individual in pledge for his deeds." (52:21).

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  • Pray! Before It Is Late

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    Praise be to Allaah. To find out about the times of prayer and when they begin and end, see question no. 9940. With regard to your question about the difference between delaying prayer and missing the time for prayer, the answer is as follows: Missing the time for prayer means leaving the prayer until the time is over and one has not prayed. This is a major sin, unless that is for a legitimate excuse such as sleeping or forgetting. It says in al-Mawsoo’ah al-Fiqhiyyah, 10/8: The fuqaha’ are agreed that it is forbidden to delay prayer until the time for prayer is over, without a legitimate excuse. Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: With regard to the person who deliberately delays the prayer until after the time for it is over, or who sets his alarm clock late so that he will not get up on time, he is deliberately not praying, and he has committed a great evil according to all the scholars, but is this kufr [disbelief] or not? Here there is a difference of opinion among the scholars: If he does not deny that prayer is obligatory, then the majority of scholars say that he is not committing major kufr in this case. Some of the scholars were of the view that this is major kufr which puts him beyond the pale of Islam, because the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk [associating others with Allaah] and kufr there stands his giving up prayer.” Narrated by Imam Muslim in his Saheeh, 82. And the Prophet (peace and blessings of Allaah be upon him) said: “The covenant that stands between us and them is prayer; whoever gives up prayer is a kaafir [disbeliever].” Narrated by Imam Ahmad and the four authors of al-Sunan with a saheeh isnaad [sound chain of narrators]. And there is other evidence to support this. It was also narrated from the Sahaabah [companions of the Prophet – may Allaah be pleased with them all]. The great Taabi’i ‘Abd-Allaah ibn Shaqeeq al-‘Aqeeli said: “The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) did not think that omitting anything constituted kufr apart from prayer.” With regard to delaying prayer, this may refer to two things: 1 – Delaying prayer until the time for that prayer is over. We have explained the ruling on this above. 2 – Delaying the prayer until the end of the time for that prayer. See al-Mawsoo’ah al-Fiqhiyyah, 10/6 It is permissible to offer a prayer at the end of its time, because of the hadeeth narrated by Muslim (614) from Abu Moosa al-Ash’ari, that someone came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and asked him about the times of prayer… and the Prophet (peace and blessings of Allaah be upon him) explained to him the beginning and end of the time for each prayer, and said, “The time is between these two.” But if delaying the prayer means that one will miss out on praying in congregation and will pray it alone at the end of its time, then it is haraam because it means not praying in congregation, so long as one does not have an excuse for not praying in congregation. It is better to do the prayer at the beginning of its time, except for ‘Isha’ prayer and Zuhr prayer when it is very hot; in these cases it is better to do them at the end of their allotted times. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: It is better to do the prayer at the time required in sharee’ah. Hence the Prophet (peace and blessings of Allaah be upon him) said, answering the one who asked him which deed is most beloved to Allaah, “Prayer done on time.” Narrated by al-Bukhaari, 527; Muslim, 85. He did not say, prayer at the beginning of its time. That is because the prayers include some which it is Sunnah to pray sooner and some which it is Sunnah to pray later. It is Sunnah to pray ‘Isha’ later, after one-third of the night has passed. Hence if a woman is at home and asks which is better for me, to pray ‘Isha’ when I hear the adhaan or to delay it until one-third of the night has passed? We say, it is better to delay it until one-third of the night has passed, because the Prophet (peace and blessings of Allaah be upon him) delayed one night until they said, “O Messenger of Allaah, the women and children have fallen asleep,” so he went out and led them in prayer, and said, “This would be its time, were that not too difficult for my ummah.” So if a woman is in her house, it is better for her to delay it. Similarly, if it so happens that some men are travelling, and they ask whether they should pray ‘Isha’ sooner or later, we would tell them that it is better for them to delay it. Similarly if a group goes out for a trip and the time for ‘Isha’ comes, is it better for them to pray ‘Isha’ sooner or later? We say that it is better for them to delay it if that will not cause them any hardship. In the case of the other prayers it is better to pray them sooner unless there is a reason for doing otherwise. So Fajr should be prayed sooner, Zuhr should be prayed sooner, ‘Asr should be prayed sooner and Maghrib should be prayed sooner, unless there is a reason for doing otherwise. Such reasons include the following: If it is intensely hot, then it is better to delay Zuhr prayer until it cools down a little, i.e., until it is nearly time for ‘Asr, because it cools down a little when it is nearly time for ‘Asr. When it is intensely hot, it is better to pray when it is cooler, because the Prophet (peace and blessings of Allaah be upon him) said: “When it is intensely hot, then wait until it cools down before you pray, for intense heat is from the breeze of Hell.” Narrated by al-Bukhaari, 537; Muslim, 615. The Prophet (peace and blessings of Allaah be upon him) was on a journey and Bilaal stood up to give the call to prayer, and he said, “Wait until it gets cooler.” Then [Bilaal] stood up to give the call to prayer, and [the Prophet (peace and blessings of Allaah be upon him)] said, “Wait until it gets cooler.” Then [Bilaal] stood up to give the call to prayer, and [the Prophet (peace and blessings of Allaah be upon him)] gave him permission to do so. Narrated by al-Bukhaari, 629; Muslim, 616. Another reason is if it will be possible to pray in congregation at the end of the time but not at the beginning, in which case delay is preferable. For example, if a man is outside the city when the time for prayer comes, and he knows that he will reach the city and catch up with the congregation at the end of the time for prayer, is it better for him to pray when the time for prayer comes, or to delay the prayer until he reaches the congregation? We say that it is better for him to delay the prayer until he catches up with the congregation; we say that it is even obligatory for him to delay in this case, so that he can catch up with the congregation.

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  • Dar-AlJalal Center For Peace

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    WELCOME TO DAR ALJALALA THE CENTER FOR PEACE The Center for Peace is the dedicated Outreach initiative of the Islamic Center Of Dar- Al Jalal that educates and informs about the true message of Islam and issues that face Muslims. The Center for Peace was initially founded in 2011 in Saint Louis North County The Center for Peace is dedicated towards this outreach initiative predominantly in the Central Midwest region. However, if possible, the dedicated staff and volunteers are happy to make themselves available to anyone, anywhere, and have traveled to fulfill presentation and dialogue requests beyond the borders . The mission of the Center for Peace is not to prosthelize and convert, but to live by our initial revelation of Education, and follow the examplary life of our Beloved Prophet Muhammad that was full of compassion, respect, and love for others. He was sent as a "Mercy to Mankind." This is our way of promoting unity and peace. We are dedicated to fulfilling our responsiblity and inviting people to learn about Islam and Muslim through community outreach and inter-faith pursuits, while learning about our neighbors and friends. Vision "O Humankind! We created your from a single soul, male and female, and made you into peoples and tribes, so that you may come to know one another. Truly, the most honored of you in God's sight is the greatest of you in piety. God is All-Knowing, All-Aware" (Qur'an 49:13).

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