Aljumuah Magazine

Questioning the Answer, VOL. 23-Issue 12

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When God Answers

 

THE STARTLING ADVENT of the Quran’s revelation, in about 613 c.e., announcing the prophethood of Muhammad, sallahu alayhe wa sallam, in Makkah, immediately set off an unremitting tide of anxiety and spiritual awakening among his people, the Quraysh, which sparked a profound and virtually illimitable obsession with questioning the traditional Arabian way of life. Nearly everything about the emergent experience was strange to “authentic” Arabness. No Arab (since hazy antiquity) had professed himself a prophet. No culturally paradigmatic Book—and

expressly one so clearly Arabic and arrestingly eloquent as the Quran—had ever appeared in the decisively defining tongue of this still nomadic-minded people, whose community (ummah) had come to be objectively identified in the human setting of Arabia by its complete scriptural

illiteracy (al-umiyyûn). No heavenly revelation, in any form, had reclaimed provincial Arab purpose in the larger world since Ishmael, alayhe salam, and his father, Abraham, alayhe

salam, raised the Ka‘bah in ancient millennia. And no Arab heart had conceived of a belief, an idea, even a chimera, that would have remotely moved the individual—any individual—to the center of human existence, independent of familial connection or tribal association, let alone envisaged

a religion that would declare all of humanity—irrespective  of language, lineage, or affluence—a single family under one, sole, unseen God, without likeness, to whom every individual human being was immediately and ultimately responsible. Here, of course, is the new call’s single-most “novel” assertion in the ancient Arabian milieu: That their provincial idols—like every other graphic, iconic, or mental commingling of God or His divinity with His creation, whether of physical or metaphysical human manufacture—must go. The new faith’s by-word, Lâ ilâha illa-Allâh, there is no god but the God—as the compatriots of Muhammad, sallahu alayhe wa sallam, directly and correctly apprehended—spelled the end of the legitimacy of Arabian life, and of

every inference that fed into the fountainhead of their particularized tribal ethos or that flowed from it. More significantly (though this could not have been fathomed by the Quraysh in those early years)

 

 

 

 

 

 

 

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written by Muneera , August 11, 2011
Allah Akbar... Tanks a lot.
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written by Boosary Sallih, February 09, 2011
Congrats 4 ol the items u r publishing which r helping 2 learn is.principles.

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Fatwa

Hajj for the Woman who Embarks on It Whose Husband Dies

Q: A woman decided to perform the obligatory pilgrimage, but when she had finished all the necessary procedures, her husband died. Should she perform the Hajj or would that not be permissible for her?

A: If a man dies, leaving his wife a widow, she must remain in her waiting period (`iddah) and in

official mourning (al-hidad) until her waiting period is over. If she is pregnant, her waiting period is until delivery, due to the following verse: "And for those who are pregnant, their waiting

period is until they deliver their pregnancy" [65:4]. This is also due to the established evidence from the Sunnah, specifically in the hadeeth of Subai`ah al-Aslamiyyah, whose husband passed away while she was pregnant and a few nights later she began post-partum bleeding and the Prophet, sallallahu alayhe wa sallam, permitted her to get married. If she is not pregnant, then her waiting

period is four months and 10 days, as Allah, the Mighty and Majestic, has said: "And those of you who die and leave wives behind them, they shall wait for four months and ten days…"[2:234].

As such, it is not permissible for this woman to proceed with the acts of Hajj until this period has come to term. She may then prepare for Hajj in the coming year, by Allah's Permission. We ask Allah to grant us and her success and wisdom. And Allah knows best.

And Allah, the Most High, knows best

 

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