A serious problem in Oracle8i was the requirement that all dedicated connections use a one-size-fits-all sort_area_size . Oracle 9i and beyond now has the option of running automatic PGA memory management.
Oracle has introduced a new Oracle parameter called pga_aggregate_target . When the pga_aggregate_target parameter is set and you are using dedicated Oracle connections, Oracle9i will ignore all of the PGA parameters in the Oracle file, including sort_area_size, hash_area_size and sort_area_retained_size . Oracle recommends that the value of pga_aggregate_target be set to the amount of remaining memory (less a 10 percent overhead for other UNIX tasks) on the UNIX server after the instance has been started.
Once the pga_aggregate_target has been set, Oracle will automatically manage PGA memory allocation based upon the individual needs of each Oracle connection. Oracle9i allows the pga_aggregate_target parameter to be modified at the instance level with the alter system command, thereby allowing the DBA to dynamically adjust the total RAM region available to Oracle9i.
Oracle9i also introduces a new parameter called workarea_size_policy . When this parameter is set to automatic, all Oracle connections will benefit from the shared PGA memory. When workarea_size_policy is set to manual, connections will allocate memory according to the values for the sort_area_size parameter. Under the automatic mode, Oracle tries to maximize the number of work areas that are using optimal memory and uses one-pass memory for the others.
In addition to increasing the amount of memory devoted to sorting, you should also hunt down inefficient SQL that cause needless sorts. For example, union all does not cause a sort, whereas union does in a SQL query (to eliminate duplicate rows). The distinct keyword is oftentimes coded inappropriately (especially by folks transferring from Microsoft Access, which used to use distinct for nearly every query).
Tuesday, December 16, 2008
Sinus Infection Symptoms
Sinus Infection Symptoms
Sinus infection symptoms include:
• Headache
• Pain
• Upper jaw and tooth ache
• Tenderness around the nose, forehead and cheeks
• Swelling and pressure around the eyes
• Ear ache and infection
• Fever
• Weakness or fatigue
• A cough, runny nose or nasal congestion
Sinus infection symptoms are caused by inflammation and blockage of the sinus cavities. Sinuses are hollow pockets of air located on either side of the nose, behind and in-between the eyes, and in the forehead. The sinuses produce mucus that cleans and moistens the membranes of the nose and throat. Each sinus has an opening into the nose that allows for free exchange of mucus and air. Sinus infection symptoms result when these openings get plugged. As mucus and pressure build in the sinuses, a perfect breading ground for bacterial growth is produced.
Sinus infection symptoms are usually treated with an antibiotic, various nasal sprays, or other medication. Because sinus infection symptoms are common and chronic for many individuals, preventative measures are often used to avoid the discomfort and pain usually associated with a sinus infection. Simple activities, using a humidifier and regularly cleansing nasal passages, for example, can greatly decrease your chances of experiencing sinus infection symptoms.
Xlear™ Nasal Wash is a patented, non-addictive nasal spray designed to aid in the relief and management of sinus infection caused by pollutants, allergens and infections of the nasal passages. Unlike other nasal sprays that can actually aggravate a sinus infection if overused, Xlear Nasal Wash contains only natural ingredients and is non-habit forming. It is the ONLY nasal wash that combines the unique properties of the natural substance, Xylitol, and the health-promoting practice of a saline nasal spray to help wash, hydrate and moisturize the nasal passages. Xylitol is one of bacteria's natural enemies. When certain harmful bacteria enter the body, they attach to the membranes of the nose and throat. Unlike most antibiotics which kill the majority of bacteria and leave the resistant, super bacteria behind, Xlear Nasal Wash merely flushes harmful bacteria away.
The makers of Xlear Nasal Wash, Xlear Inc., have also developed a number of other products, based on pure Xylitol, which will greatly improve the quality of your life. To find our more, visit Xlearinc.com. Put the power of Xylitol to work for you and start feeling better today!
Sinus infection symptoms include:
• Headache
• Pain
• Upper jaw and tooth ache
• Tenderness around the nose, forehead and cheeks
• Swelling and pressure around the eyes
• Ear ache and infection
• Fever
• Weakness or fatigue
• A cough, runny nose or nasal congestion
Sinus infection symptoms are caused by inflammation and blockage of the sinus cavities. Sinuses are hollow pockets of air located on either side of the nose, behind and in-between the eyes, and in the forehead. The sinuses produce mucus that cleans and moistens the membranes of the nose and throat. Each sinus has an opening into the nose that allows for free exchange of mucus and air. Sinus infection symptoms result when these openings get plugged. As mucus and pressure build in the sinuses, a perfect breading ground for bacterial growth is produced.
Sinus infection symptoms are usually treated with an antibiotic, various nasal sprays, or other medication. Because sinus infection symptoms are common and chronic for many individuals, preventative measures are often used to avoid the discomfort and pain usually associated with a sinus infection. Simple activities, using a humidifier and regularly cleansing nasal passages, for example, can greatly decrease your chances of experiencing sinus infection symptoms.
Xlear™ Nasal Wash is a patented, non-addictive nasal spray designed to aid in the relief and management of sinus infection caused by pollutants, allergens and infections of the nasal passages. Unlike other nasal sprays that can actually aggravate a sinus infection if overused, Xlear Nasal Wash contains only natural ingredients and is non-habit forming. It is the ONLY nasal wash that combines the unique properties of the natural substance, Xylitol, and the health-promoting practice of a saline nasal spray to help wash, hydrate and moisturize the nasal passages. Xylitol is one of bacteria's natural enemies. When certain harmful bacteria enter the body, they attach to the membranes of the nose and throat. Unlike most antibiotics which kill the majority of bacteria and leave the resistant, super bacteria behind, Xlear Nasal Wash merely flushes harmful bacteria away.
The makers of Xlear Nasal Wash, Xlear Inc., have also developed a number of other products, based on pure Xylitol, which will greatly improve the quality of your life. To find our more, visit Xlearinc.com. Put the power of Xylitol to work for you and start feeling better today!
How To Set V$SESSION Properties Using the JDBC Thin Driver
How To Set V$SESSION Properties Using the JDBC Thin Driver
Please refer to Metalik Note No. : Note:147413.1
https://metalink.oracle.com/metalink/plsql/f?p=130:14:2198418802614936364::::p14_database_id,p14_docid,p14_show_header,p14_show_help,p14_black_frame,p14_font:NOT,147413.1,1,1,1,helvetica#FIX
What is Thin Client ?
The Net Impact of Thin Clients
The term "thin client" generally refers to user devices whose functionality is minimized, either to reduce the cost of ownership per desktop or to provide more user flexibility and mobility. Thin can denote a range of capability—that is, anything less than a full-fledged PC running a complete operating system, running local applications, and operating on locally stored data.
Various types of thin clients have existed in the past; X-terminals and diskless workstations are the most familiar examples. Recently, the term has been reinvigorated by relating it to several new Internet-oriented devices: the network appliance, the network computer, and the networked PC (which is really a standard PC that can also act as a thin client for some applications).
For any thin client, reducing the client role results in an increase in the server role in delivering complete applications. In a traditional fat client/server deployment (Figure 1), the client PC generally stores files and applications locally, enabling independent operation. The server is used to store completed files, making them available for sharing with other users, or to provide network services such as printing, faxing, and e-mail.
Figure 1. Traditional Fat Client/Server Deployment
Thin Client Models
There are two general models of thin client function. In the extreme case (Model 1 in Figure 2), the thin client device is simply an engine for user input and presentation. The server receives keystrokes and mouse commands generated by the client and provides screen display updates. The server provides all application, data storage, and communications functions. This model is sometimes referred to as server-based computing. It is the model used by Citrix and allows incremental migration to a complete thin client architecture through the use of a gateway server. The server looks like a fat client to traditional application servers, but provides a thin client extension over the enterprise network to user desktops.
In a slightly less extreme case (Model 2 in Figure 2), the server sends bits and pieces of data and applications to the client. The client operates on that information independently, provides client-based presentation and I/O, and requests more data or application functionality as needed. This distributed model is enabled by the Java programming language as well as other languages. Various forms of this model are becoming popular for dynamic interactions between Web sites and remote users.
Figure 2. Thin Client Models
By using thin client models, IT managers are trying to reduce operational costs. The Gartner Group has estimated the total cost of ownership (TCO) of a PC-based internetwork at almost $12,000 per year per desktop. Of this, only a small portion (about $2,500) is related to capital equipment costs (including software). Roughly $4,000 per year per desktop is spent on administration and technical support, and approximately $5,500 per year is spent by end users on nonproductive time associated with troubleshooting, customizing, or tinkering with their PCs and application software. The thin client architecture centralizes the control of the software, which simplifies version and configuration management, accelerates software upgrades and rollbacks, reduces the number of trouble reports, and makes trouble resolution more efficient.
Deployment Considerations
Two questions must be considered before deploying thin clients in any form:
• Are the server and data storage subsystems ready to support thin clients? Generally, server and data storage subsystems take on a greater role when thin clients are deployed. All aspects of the server farm should be examined to ensure readiness for thin client support. N-tiered application architectures, bigger servers, clustered/load-balanced servers, internal storage area network (SAN) bandwidth, and SAN-to-backbone throughput should all be evaluated to ensure the capacity of the system on the server side.
• Will the network support thin clients? In a thin client environment, network availability is paramount. If the network is down, users can't work on files, presentations, or reports, or even make local data entries for later synchronization. To ensure 24x7 network/application operation, end-to-end systems redundancy should be deployed along with instrumentation and applications to support rapid troubleshooting and automatic failover.
Because fewer operations are performed locally at the client, the use of thin clients results in a greater sensitivity to network latency. By implementing RMON-2 probes with related monitoring applications, the network manager can gain a detailed knowledge of application-related traffic flows between clients and servers, identify bottlenecks, and predict future trends. A variety of measures can then be considered to ensure that thin client application performance meets user expectations. These measures include:
• Deploying switching to the desktop
• Upgrading backbones to Layer 3 switched networks
• Increasing and managing bandwidth (especially WAN bandwidth) via techniques such as 802.1p traffic prioritization, application-aware switches, DiffServ, IP and ATM Quality of Service (QoS), and policy-based networking
The information contained in this document represents the current view of 3Com Corporation on the issues discussed as of the date of publication. Because 3Com must respond to changing market conditions, this paper should not be interpreted to be a commitment on the part of 3Com, and 3Com cannot guarantee the accuracy of any information presented after the date of publication. This document is for informational purposes only; 3Com makes no warranties, express or implied, in this document.
The term "thin client" generally refers to user devices whose functionality is minimized, either to reduce the cost of ownership per desktop or to provide more user flexibility and mobility. Thin can denote a range of capability—that is, anything less than a full-fledged PC running a complete operating system, running local applications, and operating on locally stored data.
Various types of thin clients have existed in the past; X-terminals and diskless workstations are the most familiar examples. Recently, the term has been reinvigorated by relating it to several new Internet-oriented devices: the network appliance, the network computer, and the networked PC (which is really a standard PC that can also act as a thin client for some applications).
For any thin client, reducing the client role results in an increase in the server role in delivering complete applications. In a traditional fat client/server deployment (Figure 1), the client PC generally stores files and applications locally, enabling independent operation. The server is used to store completed files, making them available for sharing with other users, or to provide network services such as printing, faxing, and e-mail.
Figure 1. Traditional Fat Client/Server Deployment
Thin Client Models
There are two general models of thin client function. In the extreme case (Model 1 in Figure 2), the thin client device is simply an engine for user input and presentation. The server receives keystrokes and mouse commands generated by the client and provides screen display updates. The server provides all application, data storage, and communications functions. This model is sometimes referred to as server-based computing. It is the model used by Citrix and allows incremental migration to a complete thin client architecture through the use of a gateway server. The server looks like a fat client to traditional application servers, but provides a thin client extension over the enterprise network to user desktops.
In a slightly less extreme case (Model 2 in Figure 2), the server sends bits and pieces of data and applications to the client. The client operates on that information independently, provides client-based presentation and I/O, and requests more data or application functionality as needed. This distributed model is enabled by the Java programming language as well as other languages. Various forms of this model are becoming popular for dynamic interactions between Web sites and remote users.
Figure 2. Thin Client Models
By using thin client models, IT managers are trying to reduce operational costs. The Gartner Group has estimated the total cost of ownership (TCO) of a PC-based internetwork at almost $12,000 per year per desktop. Of this, only a small portion (about $2,500) is related to capital equipment costs (including software). Roughly $4,000 per year per desktop is spent on administration and technical support, and approximately $5,500 per year is spent by end users on nonproductive time associated with troubleshooting, customizing, or tinkering with their PCs and application software. The thin client architecture centralizes the control of the software, which simplifies version and configuration management, accelerates software upgrades and rollbacks, reduces the number of trouble reports, and makes trouble resolution more efficient.
Deployment Considerations
Two questions must be considered before deploying thin clients in any form:
• Are the server and data storage subsystems ready to support thin clients? Generally, server and data storage subsystems take on a greater role when thin clients are deployed. All aspects of the server farm should be examined to ensure readiness for thin client support. N-tiered application architectures, bigger servers, clustered/load-balanced servers, internal storage area network (SAN) bandwidth, and SAN-to-backbone throughput should all be evaluated to ensure the capacity of the system on the server side.
• Will the network support thin clients? In a thin client environment, network availability is paramount. If the network is down, users can't work on files, presentations, or reports, or even make local data entries for later synchronization. To ensure 24x7 network/application operation, end-to-end systems redundancy should be deployed along with instrumentation and applications to support rapid troubleshooting and automatic failover.
Because fewer operations are performed locally at the client, the use of thin clients results in a greater sensitivity to network latency. By implementing RMON-2 probes with related monitoring applications, the network manager can gain a detailed knowledge of application-related traffic flows between clients and servers, identify bottlenecks, and predict future trends. A variety of measures can then be considered to ensure that thin client application performance meets user expectations. These measures include:
• Deploying switching to the desktop
• Upgrading backbones to Layer 3 switched networks
• Increasing and managing bandwidth (especially WAN bandwidth) via techniques such as 802.1p traffic prioritization, application-aware switches, DiffServ, IP and ATM Quality of Service (QoS), and policy-based networking
The information contained in this document represents the current view of 3Com Corporation on the issues discussed as of the date of publication. Because 3Com must respond to changing market conditions, this paper should not be interpreted to be a commitment on the part of 3Com, and 3Com cannot guarantee the accuracy of any information presented after the date of publication. This document is for informational purposes only; 3Com makes no warranties, express or implied, in this document.
What is HTTP?
HTTP is short for HyperText Transfer Protocol. The Hypertext Transfer Protocol (HTTP) is an application-level protocol for distributed, collaborative, hypermedia information systems. It is a generic, stateless, protocol which can be used for many tasks beyond its use for hypertext, such as name servers and distributed object management systems, through extension of its request methods, error codes and headers.
A feature of HTTP is the typing and negotiation of data representation, allowing systems to be built independently of the data being transferred. HTTP has been in use by the World Wide Web global information initiative since 1990.
What is HTTP?
2003-09-23: in order to fetch a web page for you, your web browser must "talk" to a web server somewhere else. When web browsers talk to web servers, they speak a language known as HTTP, which stands for HyperText Transfer Protocol. This language is actually very simple and understandable and is not difficult for the human eye to follow.
A Simple HTTP Example
The browser says:
GET / HTTP/1.0
Host: www.boutell.com
And the server replies:
HTTP/1.0 200 OK
Content-Type: text/html
Welcome to Boutell.Com, Inc.!
The rest of Boutell.Com's home page appears here
The first line of the browser's request, GET / HTTP/1.0, indicates that the browser wants to see the home page of the site, and that the browser is using version 1.0 of the HTTP protocol. The second line, Host: www.boutell.com, indicates the web site that the browser is asking for. This is required because many web sites may share the same IP address on the Internet and be hosted by a single computer. The Host: line was added a few years after the original release of HTTP 1.0 in order to accommodate this. The first line of the server's reply, HTTP/1.0 200 OK, indicates that the server is also speaking version 1.0 of the HTTP protocol, and that the request was successful. If the page the browser asked for did not exist, the response would read HTTP/1.0 404 Not Found. The second line of the server's reply, Content-Type: text/html, tells the browser that the object it is about to receive is a web page. This is how the browser knows what to do with the response from the server. If this line were Content-Type: image/png, the browser would know to expect a PNG image file rather than a web page, and would display it accordingly.
A modern web browser would say a bit more using the HTTP 1.1 protocol, and a modern web server would respond with a bit more information, but the differences are not dramatic and the above transaction is still perfectly valid; if a browser made a request exactly like the one above today, it would still be accepted by any web server, and the response above would still be accepted by any browser. This simplicity is typical of most of the protocols that grew up around the Internet.
Human Beings Can Speak HTTP
In fact, you can try being a web browser yourself, if you are a patient typist. If you are using Windows, click the Start menu, select "Run," and type "telnet www.mywebsitename.com 80" in the dialog that appears. Then click OK. Users of other operating systems can do the same thing; just start your own telnet program and connect to your web site as the host and 80 as the port number. When the connection is made, type:
GET / HTTP/1.0
Host: www.mywebsitename.com
Make sure you press ENTER twice after the Host: line to end your HTTP headers. Your telnet program probably will not show you what you are typing, but after you press ENTER the second time, you should receive your web site's home page in HTML after a short pause. Congratulations, you have carried out your very own simple HTTP transaction.
HTTP 1.1 Differences
Originally, web browsers made a separate HTTP request like this for each and every page, and for each and every image or other component of the page. While this is still often the case, most web servers and browsers now support HTTP 1.1 and can negotiate to keep the connection open and transfer all of the page components without hanging up and opening new connections. For the complete HTTP 1.1 specification, see the W3C Consortium's HTTP-related pages.
A feature of HTTP is the typing and negotiation of data representation, allowing systems to be built independently of the data being transferred. HTTP has been in use by the World Wide Web global information initiative since 1990.
What is HTTP?
2003-09-23: in order to fetch a web page for you, your web browser must "talk" to a web server somewhere else. When web browsers talk to web servers, they speak a language known as HTTP, which stands for HyperText Transfer Protocol. This language is actually very simple and understandable and is not difficult for the human eye to follow.
A Simple HTTP Example
The browser says:
GET / HTTP/1.0
Host: www.boutell.com
And the server replies:
HTTP/1.0 200 OK
Content-Type: text/html
The rest of Boutell.Com's home page appears here
The first line of the browser's request, GET / HTTP/1.0, indicates that the browser wants to see the home page of the site, and that the browser is using version 1.0 of the HTTP protocol. The second line, Host: www.boutell.com, indicates the web site that the browser is asking for. This is required because many web sites may share the same IP address on the Internet and be hosted by a single computer. The Host: line was added a few years after the original release of HTTP 1.0 in order to accommodate this. The first line of the server's reply, HTTP/1.0 200 OK, indicates that the server is also speaking version 1.0 of the HTTP protocol, and that the request was successful. If the page the browser asked for did not exist, the response would read HTTP/1.0 404 Not Found. The second line of the server's reply, Content-Type: text/html, tells the browser that the object it is about to receive is a web page. This is how the browser knows what to do with the response from the server. If this line were Content-Type: image/png, the browser would know to expect a PNG image file rather than a web page, and would display it accordingly.
A modern web browser would say a bit more using the HTTP 1.1 protocol, and a modern web server would respond with a bit more information, but the differences are not dramatic and the above transaction is still perfectly valid; if a browser made a request exactly like the one above today, it would still be accepted by any web server, and the response above would still be accepted by any browser. This simplicity is typical of most of the protocols that grew up around the Internet.
Human Beings Can Speak HTTP
In fact, you can try being a web browser yourself, if you are a patient typist. If you are using Windows, click the Start menu, select "Run," and type "telnet www.mywebsitename.com 80" in the dialog that appears. Then click OK. Users of other operating systems can do the same thing; just start your own telnet program and connect to your web site as the host and 80 as the port number. When the connection is made, type:
GET / HTTP/1.0
Host: www.mywebsitename.com
Make sure you press ENTER twice after the Host: line to end your HTTP headers. Your telnet program probably will not show you what you are typing, but after you press ENTER the second time, you should receive your web site's home page in HTML after a short pause. Congratulations, you have carried out your very own simple HTTP transaction.
HTTP 1.1 Differences
Originally, web browsers made a separate HTTP request like this for each and every page, and for each and every image or other component of the page. While this is still often the case, most web servers and browsers now support HTTP 1.1 and can negotiate to keep the connection open and transfer all of the page components without hanging up and opening new connections. For the complete HTTP 1.1 specification, see the W3C Consortium's HTTP-related pages.
Web service
Web service
A Web service is a software system identified by a URI, whose public interfaces and bindings are defined and described using XML. Its definition can be discovered by other software systems. These systems may then interact with the Web service in a manner prescribed by its definition, using XML based messages conveyed by Internet protocols.
2. A collection of EndPoints.
A Web service is a software system identified by a URI, whose public interfaces and bindings are defined and described using XML. Its definition can be discovered by other software systems. These systems may then interact with the Web service in a manner prescribed by its definition, using XML based messages conveyed by Internet protocols.
2. A collection of EndPoints.
JDBC Thin Driver
The Oracle JDBC Thin driver is a 100% pure Java, Type IV driver. It is targeted for Oracle JDBC applets but can be used for applications as well. Because it is written entirely in Java, this driver is platform-independent. It does not require any additional Oracle software on the client side. The Thin driver communicates with the server using TTC, a protocol developed by Oracle to access the Oracle Relational Database Management System (RDBMS).
For applets it can be downloaded into a browser along with the Java applet being run. The HTTP protocol is stateless, but the Thin driver is not. The initial HTTP request to download the applet and the Thin driver is stateless. Once the Thin driver establishes the database connection, the communication between the browser and the database is stateful and in a two-tier configuration.
The JDBC Thin driver allows a direct connection to the database by providing an implementation of TCP/IP that emulates Oracle Net and TTC (the wire protocol used by OCI) on top of Java sockets. Both of these protocols are lightweight implementation versions of their counterparts on the server. The Oracle Net protocol runs over TCP/IP only.
The driver supports only TCP/IP protocol and requires a TNS listener on the TCP/IP sockets from the database server.
For applets it can be downloaded into a browser along with the Java applet being run. The HTTP protocol is stateless, but the Thin driver is not. The initial HTTP request to download the applet and the Thin driver is stateless. Once the Thin driver establishes the database connection, the communication between the browser and the database is stateful and in a two-tier configuration.
The JDBC Thin driver allows a direct connection to the database by providing an implementation of TCP/IP that emulates Oracle Net and TTC (the wire protocol used by OCI) on top of Java sockets. Both of these protocols are lightweight implementation versions of their counterparts on the server. The Oracle Net protocol runs over TCP/IP only.
The driver supports only TCP/IP protocol and requires a TNS listener on the TCP/IP sockets from the database server.
What is Directory Service
A directory is a type of database containing descriptives information of entries. For example, a directory might contain entries describing people such as name, telephone number and email address, or network resources such as printers and fax machines.
However, a directory differs from general database that it has been optimized for searching and retrieving (as opposed to writing) structured data. These performance characteristics make directories ideal for storing information that is relatively static in nature, but where ultra-fast access is essential to the optimal performance of the applications using it.
Also, the capability of quickly authenticating user based on their username and password is a merit of directory technology. Usernames and passwords change very infrequently, but near-instantaneous retrieval of this information is essential to meeting the performance requirements of the application.
Though directories are most commonly used to store information about the users of an application, they are also used to store group definitions, access controls, configuration parameters, user preferences and information about application-specific objects. Like relational databases, directories have extensible schemas that can support the storage of almost any type of object. Most directories also have very flexible access controls that can secure data down to the level of an individual field of a particular object in the directory.
Sunday, December 14, 2008
Charity
The Virtues of Charity
1. It is mentioned in a Hadith that generosity is a great attribute of Allah Ta'ala. In other words, Allah Ta'ala is extremely generous.
2. It is mentioned in a Hadith that the servant of Allah gives a small piece of bread as charity. In the sight of Allah Ta'ala that small piece increases to such an extent that it equals the size of Mt. Uhud. In other words, Allah Ta'ala increases the reward that one would have received for the small piece of bread to such an extent that he receives the reward equal to Mt. Uhud. We should therefore not concern ourselves with how much we give. Instead, we should give in charity whatever we are capable of giving.
3. It is mentioned in a Hadith that you should save yourself from hell even if it means giving a few dry dates in charity. That is, even if you have very little, give it in charity. Do not be under the misconception that how will such a meagre amount be of any benefit. This meagre amount will also be a means of deliverance from hell.
4. It is mentioned in a Hadith that you should seek sustenance from Allah Ta'ala by spending in His path. In other words, by your giving charity, Allah Ta'ala will grant you barakah in your sustenance.
5. It is mentioned in a Hadith that charitable deeds save one from calamities, discreet and undisclosed charity cools the anger of Allah Ta'ala, and having good relations with one's relatives and family members increases one's lifespan.
If a person feels that by doing good deeds openly and publicly, others will also be prompted to do the same, then in such a case it will be preferable for him to do such deeds publicly. But if this is not the case, then it will be preferable for him to do them secretly. In both cases, the pre-condition is that there must be no other reason for carrying them out publicly or privately.
6. It is mentioned in a Hadith that the beggar has a right over the person whom he asks even if he comes begging on a horse. In other words, if a beggar comes begging on a horse, even then he should be given something because it is apparent that he is most probably in some dire need for him to come begging. In such circumstances one should not think that how can this beggar be really in need if he can afford to come on a horse. However, if it has been established through some means that this person is not in need and that he has made begging his occupation, then it will be haraam to give anything to such a person. It is also haraam for such a person to go around begging. Understand this well.
7. It is mentioned in a Hadith that Allah Ta'ala is noble and He loves nobility. He loves good character and good manners, and dislikes evil character and evil mannerisms. In other words, He loves the person who shows lofty character in doing good deeds (such as spending in charity, saving himself from degradation, enduring difficulties on account of others, etc.) and He dislikes despicable ethics and habits (such as lack of vigour and courage in matters of the Deen.)
8. It is mentioned in a Hadith that charity cools the heat of the grave and that the person who gives in charity will be granted shade on the day of judgement. In other words, through the barakah of charity, the heat of the grave will become cool and the person will be granted some shade on the day of judgement.
9. It is mentioned in a Hadith that Allah Ta'ala has chosen special servants of His in order to fulfil the needs of other people. People are dependent on such special servants for the fulfilment of their needs. In other words, these people are in such dire need, that they are forced to go to these special servants and Allah Ta'ala has chosen them for this purpose. These special servants who fulfil the needs of poor people will be saved from the punishment of Allah Ta'ala.
10. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam addressed Hadrat Bilaal radiallahu anhu saying: "Spend O Bilal, and don't ever have any fear of any decrease from the Master (Owner) of the arsh." That is, spend freely on appropriate occasions and do not fear poverty from Allah Ta'ala. In the above Hadith, the arsh is attributed to the ownership of Allah despite His being the sole owner of everything else as well. The arsh has been specifically mentioned because it is one of the great creations of Allah Ta'ala and to illustrate to us that if such a great creation is under His control, we should not fear poverty and difficulty from Him. Can anyone ever imagine that such a powerful king as He will deny us even two pieces of bread? Such type of thinking is preposterous.
The above Hadith in no way means that a person should spend so lavishly that he is left bankrupt and in financial problems. The focus of this Hadith is that those who are strong-hearted and have the strength to exercise patience should spend as much as they wish in noble deeds. Such people are not troubled by difficulties. They understand very well that they will receive whatever has been written down for them. By their spending in charity they will not experience any decrease, instead they will experience barakah in their sustenance. Persons who are endowed with such fervour and zeal are permitted to spend as much as they wish in charity and other noble deeds on condition that they do not usurp the rights of anyone in doing so. However, those who are weak-hearted and do not have the strength to exercise patience and fear problems in the future and feel that their intention will be corrupted, such people should only spend on necessary occasions such as zakaat, sadaqatul fitr, and on humanitarian grounds.
Once Hadrat Abu Bakr radiallahu anhu presented his entire wealth to Rasulullah sallallahu alayhi wa sallam so that it could be utilised in the path of Allah. Upon seeing all this wealth Rasulullah sallallahu alayhi wa sallam asked him if he left anything behind at home or not. Hadrat Abu Bakr radiallahu anhu replied that he left behind Allah and His Rasul sallallahu alayhi wa sallam and nothing else. Rasulullah sallallahu alayhi wa sallam accepted all this wealth because he knew that Hadrat Abu Bakr radiallahu anhu was strong-hearted, full of fervour, and extremely desirous of spending in the path of Allah Ta'ala. He did not fear any evil consequences. On the other hand, Rasulullah sallallahu alayhi wa sallam refused to accept a small amount of gold that was brought by another Sahabi radiallahu anhu because he knew that the latter was not as strong-hearted as Hadrat Abu Bakr radiallahu anhu.
11. It is mentioned in a Hadith that a beggar came begging to a woman. At that moment the woman only had a morsel of food which was already in her mouth. She took that morsel out of her mouth and gave it to the beggar. After some time, a child was born to this woman. When the child grew a little older, a wolf came and snatched the child away. The woman came out of her house running behind the wolf and at the same time shouting for help. Allah Ta'ala sent an angel and ordered him to free the child from the wolf's mouth. Allah Ta'ala added: "Also convey My salaams to that woman and inform her that I did this in return for the morsel of food which she had given to that beggar."
This is the barakah of charity that the child's life was saved and the woman was also rewarded. We should give charity abundantly so that we may live in this world and in the hereafter in peace and comfort.
12. It is mentioned in a Hadith that the person who directs someone towards a good deed will also receive the same reward as the person who carries out that good deed. In other words, if a person cannot be of assistance himself, but directs the needy person towards someone who could be of some help to him, then this person will also receive the same reward as those who helped that poor person.
13. It is mentioned in a Hadith that there were three persons. One of them had 10 dinars out of which he gave one dinar in charity. The second person had 10 awqiyahs out of which he gave one awqiyah in charity. The third person had 100 awqiyahs out of which he gave 10 awqiyahs in charity. All three will receive the same reward because each one of them gave 10% of whatever he possessed. In other words, although some of them apparently gave more than the others, Allah Ta'ala will reward them according to their intentions. Since each one of them gave 10% of his wealth, they will all be rewarded equally.
14. It is mentioned in a Hadith that the reward for giving one dirham has exceeded the reward for giving 100 000 dirhams. An explanation of this is that a person had two dirhams out of which he gave one dirham in charity. On the other hand, there was another person who had a lot of wealth. From all this wealth of his, he gave 100 000 dirhams. The difference in reward between these two persons is that despite the first person possessing only two dirhams, he gave half of all his wealth in charity, i.e. one dirham. As for the second person, despite his giving 100 000 dirhams in charity, he received a lesser reward because this 100 000 dirhams which he gave were less than half his entire wealth. How merciful Allah Ta'ala is! We should value this mercy of His at all times. Rasulullah sallallahu alayhi wa sallam never ever refused a beggar. When he had anything to give, he would give it without hesitation. If he did not have anything, he promised the person that he will give him when he receives something. He and his family never ate bread made of wheat for two days consecutively. How merciless we are that despite having the means we do not help our fellow Muslim brothers. Instead, we are prepared to horde for ourselves.
15. It is mentioned in a Hadith that a beggar at the door of a Mumin (believer) is actually a gift from Allah Ta'ala. It is obvious that a gift has to be gladly accepted especially if that gift is from Allah Ta'ala. Therefore, we should help the beggar as much as we can.
16. It is mentioned in a Hadith that you should give in charity and cure your sick through charity because charity repels sicknesses and diseases and it increases your life and your good deeds.
17. It is mentioned in a Hadith that no wali (close friend) of Allah Ta'ala was born except through generosity and good habits. In other words, generosity and good habits are most definitely found in the auliyaa', i.e. the close friends of Allah Ta'ala.
1. It is mentioned in a Hadith that generosity is a great attribute of Allah Ta'ala. In other words, Allah Ta'ala is extremely generous.
2. It is mentioned in a Hadith that the servant of Allah gives a small piece of bread as charity. In the sight of Allah Ta'ala that small piece increases to such an extent that it equals the size of Mt. Uhud. In other words, Allah Ta'ala increases the reward that one would have received for the small piece of bread to such an extent that he receives the reward equal to Mt. Uhud. We should therefore not concern ourselves with how much we give. Instead, we should give in charity whatever we are capable of giving.
3. It is mentioned in a Hadith that you should save yourself from hell even if it means giving a few dry dates in charity. That is, even if you have very little, give it in charity. Do not be under the misconception that how will such a meagre amount be of any benefit. This meagre amount will also be a means of deliverance from hell.
4. It is mentioned in a Hadith that you should seek sustenance from Allah Ta'ala by spending in His path. In other words, by your giving charity, Allah Ta'ala will grant you barakah in your sustenance.
5. It is mentioned in a Hadith that charitable deeds save one from calamities, discreet and undisclosed charity cools the anger of Allah Ta'ala, and having good relations with one's relatives and family members increases one's lifespan.
If a person feels that by doing good deeds openly and publicly, others will also be prompted to do the same, then in such a case it will be preferable for him to do such deeds publicly. But if this is not the case, then it will be preferable for him to do them secretly. In both cases, the pre-condition is that there must be no other reason for carrying them out publicly or privately.
6. It is mentioned in a Hadith that the beggar has a right over the person whom he asks even if he comes begging on a horse. In other words, if a beggar comes begging on a horse, even then he should be given something because it is apparent that he is most probably in some dire need for him to come begging. In such circumstances one should not think that how can this beggar be really in need if he can afford to come on a horse. However, if it has been established through some means that this person is not in need and that he has made begging his occupation, then it will be haraam to give anything to such a person. It is also haraam for such a person to go around begging. Understand this well.
7. It is mentioned in a Hadith that Allah Ta'ala is noble and He loves nobility. He loves good character and good manners, and dislikes evil character and evil mannerisms. In other words, He loves the person who shows lofty character in doing good deeds (such as spending in charity, saving himself from degradation, enduring difficulties on account of others, etc.) and He dislikes despicable ethics and habits (such as lack of vigour and courage in matters of the Deen.)
8. It is mentioned in a Hadith that charity cools the heat of the grave and that the person who gives in charity will be granted shade on the day of judgement. In other words, through the barakah of charity, the heat of the grave will become cool and the person will be granted some shade on the day of judgement.
9. It is mentioned in a Hadith that Allah Ta'ala has chosen special servants of His in order to fulfil the needs of other people. People are dependent on such special servants for the fulfilment of their needs. In other words, these people are in such dire need, that they are forced to go to these special servants and Allah Ta'ala has chosen them for this purpose. These special servants who fulfil the needs of poor people will be saved from the punishment of Allah Ta'ala.
10. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam addressed Hadrat Bilaal radiallahu anhu saying: "Spend O Bilal, and don't ever have any fear of any decrease from the Master (Owner) of the arsh." That is, spend freely on appropriate occasions and do not fear poverty from Allah Ta'ala. In the above Hadith, the arsh is attributed to the ownership of Allah despite His being the sole owner of everything else as well. The arsh has been specifically mentioned because it is one of the great creations of Allah Ta'ala and to illustrate to us that if such a great creation is under His control, we should not fear poverty and difficulty from Him. Can anyone ever imagine that such a powerful king as He will deny us even two pieces of bread? Such type of thinking is preposterous.
The above Hadith in no way means that a person should spend so lavishly that he is left bankrupt and in financial problems. The focus of this Hadith is that those who are strong-hearted and have the strength to exercise patience should spend as much as they wish in noble deeds. Such people are not troubled by difficulties. They understand very well that they will receive whatever has been written down for them. By their spending in charity they will not experience any decrease, instead they will experience barakah in their sustenance. Persons who are endowed with such fervour and zeal are permitted to spend as much as they wish in charity and other noble deeds on condition that they do not usurp the rights of anyone in doing so. However, those who are weak-hearted and do not have the strength to exercise patience and fear problems in the future and feel that their intention will be corrupted, such people should only spend on necessary occasions such as zakaat, sadaqatul fitr, and on humanitarian grounds.
Once Hadrat Abu Bakr radiallahu anhu presented his entire wealth to Rasulullah sallallahu alayhi wa sallam so that it could be utilised in the path of Allah. Upon seeing all this wealth Rasulullah sallallahu alayhi wa sallam asked him if he left anything behind at home or not. Hadrat Abu Bakr radiallahu anhu replied that he left behind Allah and His Rasul sallallahu alayhi wa sallam and nothing else. Rasulullah sallallahu alayhi wa sallam accepted all this wealth because he knew that Hadrat Abu Bakr radiallahu anhu was strong-hearted, full of fervour, and extremely desirous of spending in the path of Allah Ta'ala. He did not fear any evil consequences. On the other hand, Rasulullah sallallahu alayhi wa sallam refused to accept a small amount of gold that was brought by another Sahabi radiallahu anhu because he knew that the latter was not as strong-hearted as Hadrat Abu Bakr radiallahu anhu.
11. It is mentioned in a Hadith that a beggar came begging to a woman. At that moment the woman only had a morsel of food which was already in her mouth. She took that morsel out of her mouth and gave it to the beggar. After some time, a child was born to this woman. When the child grew a little older, a wolf came and snatched the child away. The woman came out of her house running behind the wolf and at the same time shouting for help. Allah Ta'ala sent an angel and ordered him to free the child from the wolf's mouth. Allah Ta'ala added: "Also convey My salaams to that woman and inform her that I did this in return for the morsel of food which she had given to that beggar."
This is the barakah of charity that the child's life was saved and the woman was also rewarded. We should give charity abundantly so that we may live in this world and in the hereafter in peace and comfort.
12. It is mentioned in a Hadith that the person who directs someone towards a good deed will also receive the same reward as the person who carries out that good deed. In other words, if a person cannot be of assistance himself, but directs the needy person towards someone who could be of some help to him, then this person will also receive the same reward as those who helped that poor person.
13. It is mentioned in a Hadith that there were three persons. One of them had 10 dinars out of which he gave one dinar in charity. The second person had 10 awqiyahs out of which he gave one awqiyah in charity. The third person had 100 awqiyahs out of which he gave 10 awqiyahs in charity. All three will receive the same reward because each one of them gave 10% of whatever he possessed. In other words, although some of them apparently gave more than the others, Allah Ta'ala will reward them according to their intentions. Since each one of them gave 10% of his wealth, they will all be rewarded equally.
14. It is mentioned in a Hadith that the reward for giving one dirham has exceeded the reward for giving 100 000 dirhams. An explanation of this is that a person had two dirhams out of which he gave one dirham in charity. On the other hand, there was another person who had a lot of wealth. From all this wealth of his, he gave 100 000 dirhams. The difference in reward between these two persons is that despite the first person possessing only two dirhams, he gave half of all his wealth in charity, i.e. one dirham. As for the second person, despite his giving 100 000 dirhams in charity, he received a lesser reward because this 100 000 dirhams which he gave were less than half his entire wealth. How merciful Allah Ta'ala is! We should value this mercy of His at all times. Rasulullah sallallahu alayhi wa sallam never ever refused a beggar. When he had anything to give, he would give it without hesitation. If he did not have anything, he promised the person that he will give him when he receives something. He and his family never ate bread made of wheat for two days consecutively. How merciless we are that despite having the means we do not help our fellow Muslim brothers. Instead, we are prepared to horde for ourselves.
15. It is mentioned in a Hadith that a beggar at the door of a Mumin (believer) is actually a gift from Allah Ta'ala. It is obvious that a gift has to be gladly accepted especially if that gift is from Allah Ta'ala. Therefore, we should help the beggar as much as we can.
16. It is mentioned in a Hadith that you should give in charity and cure your sick through charity because charity repels sicknesses and diseases and it increases your life and your good deeds.
17. It is mentioned in a Hadith that no wali (close friend) of Allah Ta'ala was born except through generosity and good habits. In other words, generosity and good habits are most definitely found in the auliyaa', i.e. the close friends of Allah Ta'ala.
Place Of Women In Islam
Place Of Women In Islam
The Qur'an lays down the code of conduct for women in the following words:
And play your role by being in your houses and do not keep exhibiting your beauty and decorations like what used to happen in the Jahiliyyah period (before Islam). (33:33)
Abu Bakr al-Jassas says in explaining this verse,
"This verse points out the fact that women are ordered to play their role in the house and are forbidden from loitering outside of their houses."
It was revealed when the Muslim ummah was being formed in Madina as an example for the coming generations of Muslims. It sought to put an end to the Jahiliyyah practices of the pagan Arabs. The khalif 'Umar remarked:
"By Allah, we did not give any position to women in the Jahiliyyah period until such time that Allah sent His command in respect of them and apportioned for them the role that was to be theirs." (Muslim)
Under this apportionment women were given the role of making their own homes the centers of their attention rather than going about exhibiting their physical charms and worldly possessions. The Prophet (peace be upon him) said that the following type of women constitute one of the categories of the dwellers of Hell:
"Those women who seem naked even when dressed and those who walk flirtingly and those who plait their heads like the humps of camels, thus inviting people's attention, will not enter Paradise nor will they smell its fragrance even though its fragrance can be smelt from a very long distance." (Muslim).
Islam, however, does not prohibit beautification (zinat) on the part of women as long as it is not done in a way that injuriously interferes with the limbs or the body. In ancient times there were many kinds of defacement practiced on the bodies of men and animals, partly on account of superstition or pagan custom and partly on account of the craze for fashion and display. Examples of this were tattooing, sharpening or spacing the teeth, shaving or plucking the hair, wearing hair pieces, etc. Many of these practices still survive and are, in fact, getting more and more refined.
Since all these practices change or seriously interfere with the natural creation of Allah, the Prophet (peace be upon him) cursed those who indulged in them for the purpose of mere beautification. One report says,
"The Messenger of Allah cursed women who tattooed, and those who got themselves tattooed, those who engaged in sharpening the teeth (as a mark of beauty) and those who had their teeth sharpened." (Bukhari and Muslim)
The Messenger of Allah cursed women who had spaces made between their teeth in order to increase their beauty, thus changing the creation of Allah. A third report says,
"The Messenger of Allah cursed the women who plucked hair and those who were employed to pluck the eyebrows." (Abu Dawud)
This method of beautification would include the modern practice of shaving the eyebrows and then painting on new ones, or shaving certain hair and leaving the eyebrows to look like two inverted crescents.
However, if a woman has some obtrusive hairs on her face which are a problem and embarrassment for her, she may remove them. When 'A'ishah was approached by the young wife of Abu Is'haq who wished to remove her facial hairs in order to look beautiful for her husband, she advised her to do so. (Reported by atTabarani) On this basis some Hanafi jurists are of the opinion that there is no harm in removing the hairs from a woman's face and applying cosmetics if it is done with the permission of the husband, in order to please him and with a good intention. But Imam alNawawi opposes even removing the hairs on a woman's face because he considers the practice similar to plucking hair.
A fourth report says:
''A'ishah reported that the Messenger of Allah (peace be upon him) cursed women who wore hair pieces and the women who aided in this practice." (Bukhari)
This method of beautification would include the modern practice of wearing wigs. It consists of using a plait of one woman's hair or artificial hair and joining it to another woman's hair with the object of making the woman's hair appear very long and beautiful. Mu'awiyah, while holding a plait of such hair in his hands during his address to the Muslims, castigated the 'ulama:
"Where are your learned men gone? (meaning why did they not stop women from using such hair) I heard the Messenger of Allah stop them from using this." He also said, "Undoubtedly the Israelites destroyed themselves when their women adopted such things." (Bukhari)
The Shari'ah also requires women to abstain from displaying their "decorations" except to a restricted circle of people. The Qur'an says:
And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty save to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical desire, or small children who have no sense of sex; and that they should not stamp their feet in order to draw attention to their hidden ornaments. And O believers! Turn all together towards Allah, that you may attain bliss. (24:31)
Thus, the following people fall in the exceptional category to whom decorations can be displayed by a woman:
* Her husband.
* Her father, including maternal and paternal grandfathers.
* Her husband's father. He is also like her own father.
* Her son, including grandsons from her son's side or her daughter's side.
* Her husband's son by another woman, provided that he is staying with her, and she is looking after him as her son.
* Her brother, whether full, consanguine, or uterine (that is to say, real or step).
* Her brother's son.
* Her sister's son.
* Muslim women and other women of good character.
* Her female slaves or servants. However, some 'ulama even include male slaves or servants in the excepted category.
* Men who have no sexual desire (e.g. eunuchs).
* Children who have not yet developed sexual feelings.
* Her uncle, whether paternal or maternal.
It is noteworthy that the above verse of the Noble Qur'an does not mention uncle, but uncle is included in the exceptional category on the basis of a tradition of the Prophet (peace be upon him). The Prophet said, "The uncle (maternal or paternal) is of the same degree as one's father." (Muslim)
Let us here give a little more consideration to the women to whom another woman is permitted to display her finery. These are the women with whom she has blood or family relations. It should be borne in mind that the foregoing Qur'anic verse implies only women of good character. Other women who may not be well known to her or who are notorious for their evil ways or who may be of doubtful character are excluded from this permission, because contact with them might easily lead to disastrous results. That is why the khalif 'Umar wrote to Abu 'Ubaidah ibn al-Jarrah, the Governor of Syria, to prohibit the Muslim women from going to the baths with the women of the Ahl al-Kitab (the People of the Book). (At-Tabari, Ibn Jazir) According to Ibn 'Abbas too:
"...a Muslim woman is not allowed to display herself before the women of the unbelievers and non-Muslim poll-tax payers (Ahl al- Dhimmah) any more than she can display herself before other men." (At-Tabari).
This distinction between women on grounds of character and religion is intended to safeguard Muslim women against the influence of women whose moral and cultural background is either not known or is objectionable from the Islamic point of view. However, the Shari'ah allows Muslim women to mix freely with non- Muslim women who are of good character. It is important to note that permission to display zinat does not include permission to display those parts of the body which fall within the female satr. Thus zinat covers decorations, ornaments, clothing, hair- dos, etc. that women are by nature fond of showing in their houses. But tight jeans, short blouses, sleeveless dresses are not counted as zinat for they also reveal that satr.
The Shari'ah further requires a woman not to stamp on the ground while walking, lest her hidden decorations should be revealed by their jingle, and thus attract the attention of passers-by. Writing about these restrictions, Maulana Maududi says:
"It cannot, however, be claimed that a display of fineries will turn every woman into a prostitute, nor that every man who sees her will become an adulterer. But, at the same time, nobody can deny that if women go about in full make-up and mix freely with men, it is likely to result in countless open and secret, moral and material disadvantages for society."
As against this view, the Egyptian scholars, notably 'Abbas Mahmud al-'Aqqad, are of the view that these restrictions were only imposed on the wives of the Prophet (peace be upon him) and other Muslim women are not bound by them. 'Aqqad says, "We should discuss this point in the light of the fact that the command to stay at home was merely addressed to the wives of the Prophet (peace be upon him) with particular reference to them without referring it to Muslim women in general. It is for this reason that the verse begins with the statement of Allah: O women of the Prophet, you are not like other women. (33:32)
It is respectfully submitted that this view of Al-'Aqqad needs reconsideration. There are a number of verses in the Qur'an which, though apparently laying down "dos" and "don'ts" for our Prophet and for the other Prophets (peace be upon all of them) preceding him, contain clear messages for Muslims in general, nay for all mankind. And Al-'Aqqad contradicts himself when he quotes the following verse of the Holy Qur'an:
O you who believe! Do not enter the Prophet's house until leave is given you for a meal, (and then) not (so early as) to wait for its preparation; but when you are invited, enter; and when you have taken your meal, disperse, without seeking familiar talk. Such (behaviour) annoys the Prophet. He is ashamed to dismiss you, but Allah is not ashamed (to tell you) the truth. And when you ask his womenfolk for anything you want, ask them from behind a screen; that makes for greater purity for your hearts and for theirs. Nor is it right for you that you should annoy Allah's Apostle, or that you should marry his widows after him at any time. Truly such a thing is an enormity in Allah's sight. (33:53)
This verse apparently lays down a code of manners for the believers when entering the house of the Prophet (peace be upon him) and taking food there. After quoting this verse, Al-'Aqqad says:
"And this is part of the etiquette of visiting people with which all visitors should be well disciplined.' In other words, he agrees that this ayat, which is specific to the house of the Prophet (peace be upon him) and taking food there, in reality contains rules applicable to all believers who want to enter somebody else's house. If from this special case a rule of general application can be deduced by Al- 'Aqqad, there seems no reason why he should refuse to deduce a rule of general application for Muslim women from the verse addressed to the wives of the Prophet.
Moreover, this view seems to get support from a tradition of the Prophet in which he said: "...a woman who freely mixes with other people and shows off her decorations is without light and virtue " (At-Tirmidhi)
Hence we may conclude that no Muslim woman should display her zinat (decoration) before others intentionally, but she is not held responsible for something which cannot be helped e.g. her stature, physical build, gait. etc. nor for uncovering her hand or face when there is a genuine need to do so and without any intention of attracting men. In such cases it is the responsibility of Muslim men not to cast evil glances at women with the intention of drawing pleasure from them. The Qur'an ordains:
Say to believing men to lower their eyes. (24:30)
The Qur'an lays down the code of conduct for women in the following words:
And play your role by being in your houses and do not keep exhibiting your beauty and decorations like what used to happen in the Jahiliyyah period (before Islam). (33:33)
Abu Bakr al-Jassas says in explaining this verse,
"This verse points out the fact that women are ordered to play their role in the house and are forbidden from loitering outside of their houses."
It was revealed when the Muslim ummah was being formed in Madina as an example for the coming generations of Muslims. It sought to put an end to the Jahiliyyah practices of the pagan Arabs. The khalif 'Umar remarked:
"By Allah, we did not give any position to women in the Jahiliyyah period until such time that Allah sent His command in respect of them and apportioned for them the role that was to be theirs." (Muslim)
Under this apportionment women were given the role of making their own homes the centers of their attention rather than going about exhibiting their physical charms and worldly possessions. The Prophet (peace be upon him) said that the following type of women constitute one of the categories of the dwellers of Hell:
"Those women who seem naked even when dressed and those who walk flirtingly and those who plait their heads like the humps of camels, thus inviting people's attention, will not enter Paradise nor will they smell its fragrance even though its fragrance can be smelt from a very long distance." (Muslim).
Islam, however, does not prohibit beautification (zinat) on the part of women as long as it is not done in a way that injuriously interferes with the limbs or the body. In ancient times there were many kinds of defacement practiced on the bodies of men and animals, partly on account of superstition or pagan custom and partly on account of the craze for fashion and display. Examples of this were tattooing, sharpening or spacing the teeth, shaving or plucking the hair, wearing hair pieces, etc. Many of these practices still survive and are, in fact, getting more and more refined.
Since all these practices change or seriously interfere with the natural creation of Allah, the Prophet (peace be upon him) cursed those who indulged in them for the purpose of mere beautification. One report says,
"The Messenger of Allah cursed women who tattooed, and those who got themselves tattooed, those who engaged in sharpening the teeth (as a mark of beauty) and those who had their teeth sharpened." (Bukhari and Muslim)
The Messenger of Allah cursed women who had spaces made between their teeth in order to increase their beauty, thus changing the creation of Allah. A third report says,
"The Messenger of Allah cursed the women who plucked hair and those who were employed to pluck the eyebrows." (Abu Dawud)
This method of beautification would include the modern practice of shaving the eyebrows and then painting on new ones, or shaving certain hair and leaving the eyebrows to look like two inverted crescents.
However, if a woman has some obtrusive hairs on her face which are a problem and embarrassment for her, she may remove them. When 'A'ishah was approached by the young wife of Abu Is'haq who wished to remove her facial hairs in order to look beautiful for her husband, she advised her to do so. (Reported by atTabarani) On this basis some Hanafi jurists are of the opinion that there is no harm in removing the hairs from a woman's face and applying cosmetics if it is done with the permission of the husband, in order to please him and with a good intention. But Imam alNawawi opposes even removing the hairs on a woman's face because he considers the practice similar to plucking hair.
A fourth report says:
''A'ishah reported that the Messenger of Allah (peace be upon him) cursed women who wore hair pieces and the women who aided in this practice." (Bukhari)
This method of beautification would include the modern practice of wearing wigs. It consists of using a plait of one woman's hair or artificial hair and joining it to another woman's hair with the object of making the woman's hair appear very long and beautiful. Mu'awiyah, while holding a plait of such hair in his hands during his address to the Muslims, castigated the 'ulama:
"Where are your learned men gone? (meaning why did they not stop women from using such hair) I heard the Messenger of Allah stop them from using this." He also said, "Undoubtedly the Israelites destroyed themselves when their women adopted such things." (Bukhari)
The Shari'ah also requires women to abstain from displaying their "decorations" except to a restricted circle of people. The Qur'an says:
And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty save to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical desire, or small children who have no sense of sex; and that they should not stamp their feet in order to draw attention to their hidden ornaments. And O believers! Turn all together towards Allah, that you may attain bliss. (24:31)
Thus, the following people fall in the exceptional category to whom decorations can be displayed by a woman:
* Her husband.
* Her father, including maternal and paternal grandfathers.
* Her husband's father. He is also like her own father.
* Her son, including grandsons from her son's side or her daughter's side.
* Her husband's son by another woman, provided that he is staying with her, and she is looking after him as her son.
* Her brother, whether full, consanguine, or uterine (that is to say, real or step).
* Her brother's son.
* Her sister's son.
* Muslim women and other women of good character.
* Her female slaves or servants. However, some 'ulama even include male slaves or servants in the excepted category.
* Men who have no sexual desire (e.g. eunuchs).
* Children who have not yet developed sexual feelings.
* Her uncle, whether paternal or maternal.
It is noteworthy that the above verse of the Noble Qur'an does not mention uncle, but uncle is included in the exceptional category on the basis of a tradition of the Prophet (peace be upon him). The Prophet said, "The uncle (maternal or paternal) is of the same degree as one's father." (Muslim)
Let us here give a little more consideration to the women to whom another woman is permitted to display her finery. These are the women with whom she has blood or family relations. It should be borne in mind that the foregoing Qur'anic verse implies only women of good character. Other women who may not be well known to her or who are notorious for their evil ways or who may be of doubtful character are excluded from this permission, because contact with them might easily lead to disastrous results. That is why the khalif 'Umar wrote to Abu 'Ubaidah ibn al-Jarrah, the Governor of Syria, to prohibit the Muslim women from going to the baths with the women of the Ahl al-Kitab (the People of the Book). (At-Tabari, Ibn Jazir) According to Ibn 'Abbas too:
"...a Muslim woman is not allowed to display herself before the women of the unbelievers and non-Muslim poll-tax payers (Ahl al- Dhimmah) any more than she can display herself before other men." (At-Tabari).
This distinction between women on grounds of character and religion is intended to safeguard Muslim women against the influence of women whose moral and cultural background is either not known or is objectionable from the Islamic point of view. However, the Shari'ah allows Muslim women to mix freely with non- Muslim women who are of good character. It is important to note that permission to display zinat does not include permission to display those parts of the body which fall within the female satr. Thus zinat covers decorations, ornaments, clothing, hair- dos, etc. that women are by nature fond of showing in their houses. But tight jeans, short blouses, sleeveless dresses are not counted as zinat for they also reveal that satr.
The Shari'ah further requires a woman not to stamp on the ground while walking, lest her hidden decorations should be revealed by their jingle, and thus attract the attention of passers-by. Writing about these restrictions, Maulana Maududi says:
"It cannot, however, be claimed that a display of fineries will turn every woman into a prostitute, nor that every man who sees her will become an adulterer. But, at the same time, nobody can deny that if women go about in full make-up and mix freely with men, it is likely to result in countless open and secret, moral and material disadvantages for society."
As against this view, the Egyptian scholars, notably 'Abbas Mahmud al-'Aqqad, are of the view that these restrictions were only imposed on the wives of the Prophet (peace be upon him) and other Muslim women are not bound by them. 'Aqqad says, "We should discuss this point in the light of the fact that the command to stay at home was merely addressed to the wives of the Prophet (peace be upon him) with particular reference to them without referring it to Muslim women in general. It is for this reason that the verse begins with the statement of Allah: O women of the Prophet, you are not like other women. (33:32)
It is respectfully submitted that this view of Al-'Aqqad needs reconsideration. There are a number of verses in the Qur'an which, though apparently laying down "dos" and "don'ts" for our Prophet and for the other Prophets (peace be upon all of them) preceding him, contain clear messages for Muslims in general, nay for all mankind. And Al-'Aqqad contradicts himself when he quotes the following verse of the Holy Qur'an:
O you who believe! Do not enter the Prophet's house until leave is given you for a meal, (and then) not (so early as) to wait for its preparation; but when you are invited, enter; and when you have taken your meal, disperse, without seeking familiar talk. Such (behaviour) annoys the Prophet. He is ashamed to dismiss you, but Allah is not ashamed (to tell you) the truth. And when you ask his womenfolk for anything you want, ask them from behind a screen; that makes for greater purity for your hearts and for theirs. Nor is it right for you that you should annoy Allah's Apostle, or that you should marry his widows after him at any time. Truly such a thing is an enormity in Allah's sight. (33:53)
This verse apparently lays down a code of manners for the believers when entering the house of the Prophet (peace be upon him) and taking food there. After quoting this verse, Al-'Aqqad says:
"And this is part of the etiquette of visiting people with which all visitors should be well disciplined.' In other words, he agrees that this ayat, which is specific to the house of the Prophet (peace be upon him) and taking food there, in reality contains rules applicable to all believers who want to enter somebody else's house. If from this special case a rule of general application can be deduced by Al- 'Aqqad, there seems no reason why he should refuse to deduce a rule of general application for Muslim women from the verse addressed to the wives of the Prophet.
Moreover, this view seems to get support from a tradition of the Prophet in which he said: "...a woman who freely mixes with other people and shows off her decorations is without light and virtue " (At-Tirmidhi)
Hence we may conclude that no Muslim woman should display her zinat (decoration) before others intentionally, but she is not held responsible for something which cannot be helped e.g. her stature, physical build, gait. etc. nor for uncovering her hand or face when there is a genuine need to do so and without any intention of attracting men. In such cases it is the responsibility of Muslim men not to cast evil glances at women with the intention of drawing pleasure from them. The Qur'an ordains:
Say to believing men to lower their eyes. (24:30)
Bidah - Its Meaning, Aspects, Dangers, and the Solution
Bidah - Its Meaning, Aspects, Dangers, and the Solution
An anonymous contribution based on Shaikh Jamal Zarabozo's lecture.
Islaam.com
The religion of Islam, the religion of Muslims, is based on only one teaching. In other words there is only one 'true' Islam. There is no such thing as different versions of Islam or different types or classes of this deen. The true path is only one way which lies under the shade of the Qur'an, the Sunnah and the understanding of the Companions.
As was illustrated by our beloved Prophet (Saw) and was narrated by Ibn Mas'ud that one day the Prophet (saw) drew a straight line on the ground and He said, "This is the path of Allah." Then he drew some lines to the left and right to it and said, "These are the erred paths and on each of these paths, there is Shaytaan calling to it." Then he recited the following verse from the Qur'an (which means):
"Verily, this is my straight path so follow it and do not follow the other paths that will take you away from the true path."
In fact, if we look in the Qur'an, when Allah (swt) describes the truth, it is always described as singular. For example, the word 'al-noor' which is singular is used for the truth, as opposed to 'zulumath' which is plural. It is a prime example from the Qur'an the clearly shows us that the right way is one way only. Any deviation from the true path is not an acceptable 'branch' of Islam but as the scholars call it, is a 'bida'.
Unfortunately, due to several reasons, the concept of Bida is not as clear to everyone as it should be. A reason for that is a lot of people are confused about 'good' bida or bida-e-hasana.
Secondly, there are many things which we do now that were not done at the time of Prophet (saw). With the outset of such widespread bida, people are confused, and rightly so, as to what is actually sunnah and what in religion is not sunnah- i.e. bida.
These misconceptions call for the need to establish the fundamental step which is to know bida, the concepts of bida according to Ahl-Sunnah Wal Jamah and the aspects of bida.
Bida, its Meaning: (heresy, innovation)
"Any invented act or path in the religion that is made to compete or resemble the Shari'a and that is followed for the same purpose as Shari'a is supposed to be followed."
From this definition and from the statements of Prophet (saw) about bida or innovation, we can come up with some general ideas or concepts about bida that explains this definition.
Aspects of Bid'ah:
Some of the aspects or concepts of bida are as follow:
1. Every bida is Dalalah.
Linguistically bida is something which is new or something which was not done before, i.e., it has no precedent. From the point of view of Shari'a, every bida is Dalalah and there is no such thing as 'good' bida. Prophet (saw) said in an hadith, "Kullo dalalatin fin naar (every dalalah is in hellfire)."
Dalalah means to be astray or to be away form the truth. If we look in the Quran, we will see how Allah (swt) used the word 'dalalah' or 'dal'. It is not used for the one who commits a sin or makes a mistake with respect to the deen but it is used for those people who have gone astray form the straight path or who have divided the religion. For instance in Surah Fatiha (first chapter), the word 'Daaleen' is not used for mere sinners but it is used for people who have gone astray form the true path, the Christians.
So when Prophet (saw) described bida, he used the harsher form of deviation, i.e. dalalah, as he said, " Kullo bidatin dalalah (every bida is dalalah)." He didn't just say that every bida is a sin or is wrong but in fact it is something much greater than that. It is a misguidance, something that takes us AWAY from the right path.
2. Bida is performed as a way of pleasing and getting closer to Allah (swt).
In other words, when someone follows a bida, he claims that by doing this he will be closer to Allah (swt). This is much different from committing a sin. As Ahmad Ibn Hanbal once said, "The greatest sinner (fasiq) from the Ahl-Sunnah Wal Jamah is better than the most pious person from Ahl-Bida."
The sinner, at least, knows that whatever he is doing is wrong and doesn't claim that it's halal and should be done to please Allah (swt) and so on. However, the one who commits bida not only goes against Qur'an and Sunnah but also claims that what he does is pleasing to Allah (swt) and a way of getting closer to Him. And this is one of the greatest lies one can commit to say that some act is pleasing to Allah and has no proof from Allah (swt) about his claim.
So part of the concept of bida is that one who commits it claims that it is approved by the religion and Shari'a and it is beloved to Allah (swt). This is also one of the dividing points between what is bida and what is not.
3. Bida can be both in inventing new actions or in shunning an action.
Meaning, when someone originates a new practice saying that it is approved by Shari'a without a proof is bida. In the same way, when someone avoids something claiming that by avoiding such and such practice he is pleasing Allah and has no proof for it form Quran or Sunnah is also bida.
For example, during Prophet (saw)'s time three people came to the Prophet offering their types of 'bidas'. One claimed that he will pray the whole night, every night for the rest of his life. One claimed that he will fast every day in the future and the third one said that he will never marry. The Prophet was swift in his disapproval of these "good" bidas (at the outset, one would think how could anything be wrong with worshipping Allah all the time). The Prophet told these people that he was the best among all mankind and the he prayed some part of the night and slept another part, that he fasted some days while did not in others and that he was married. While the first two wanted to increase their worship beyond what Shari'a requires, the third person intended to avoid marriage or shun or elude something which is totally legal in Shari'a and approved by Allah (swt). Like the Christian monks and priests and the 'Muslim' Sufis claim that by not marrying they are pleasing Allah (swt) is bida and against Islam. Or if a vegetarian claims that by not harming a living soul he is pleasing Allah is also bida because Allah has allowed it and made it halal for us to eat the meat of animals(of course, only the animals He has made halal).
4. Anything in Shari'a can have a bida created or related to it.
Shari'a comprises aqeeda, beliefs, acts of worship and business or public dealings (mu'amlaat). So, bida is not just in matters of aqeeda or acts of worship but it could also be in business or public dealings. For example, if a person claims that 4 witnesses are required for business deal rather than the 2 that are instituted by Islam then he or she is exceeding the limits of Shari'a and falling into bida.
5. Bida has no source and or evidence in Qur'an, Sunnah of Prophet (Saw) and in the actions or Ijma (agreement) of Sahabas.
One famous example that is quoted by the Ahl-Bida in their desire to make some forms of bida halal, is the example of Umar (ra) and the tarawih prayers. They claim that since Umar (ra) started daily tarawih prayers in ramadhan while the Prophet (saw) only performed 3 nights, and Umar (ra) said that he started a good 'bida', we can accept the concept of bida. However, this is a failure to distinguish the linguistic meaning of bida from its Shari'a meaning. For instance Allah refers in the Quran to his Sunnah. Obviously when one refers to sunnah, it is a reference to the Prophet's sunnah and its Shari'a aspects. Similarly when Umar (ra) referred to the regular tarawih prayers, he was only referring to the linguistic meaning. The proof for this claim is clear. Tarawih prayers were not some new practice in religion. The Prophet (saw) instituted the tarawih prayers. The only reason that he stopped after 3 nights was clarified in his own saying that he did not wish that the tarawih prayers be made obligatory upon the Muslims. However, at the Prophet's death, the message of Islam had been perfected and tarawih prayers would always be recommended and not mandatory. Thus, Umar (ra) only started the practice of regularly performing a sunnah not STARTING a sunnah.
To conclude this section of the article, it must be understood that bida is not only a new invention in the religion claimed to be pleasing to Allah (swt), but the one who creates and the one who follows bida actually assert that there is some shortcoming in the deen. In reality, they are stating that there is some way to get closer to Allah (swt) and to please Him that is not found in the Quran or the Sunnah of Prophet (saw). That they have found a way to believe or act and to worship Allah that is pleasing to Him and which is BETTER than the way of Prophet (saw). That this perfect deen of Islam is missing something in it and that is why they are adding something to it or this deen had too much in it and that is why they are taking somethings away. This, in essence, is bida - the concept of a not-so-wholesome deen.
It is an (Naudhobillah) insult to Allah (swt) to say that He could not reveal or teach Prophet(saw) the best way and so they had to find the best way on their own. It is also a denial to what Allah (swt) Himself said in the Quran:
"Today, I have completed and perfected your religion for you and chose Islam for you as your deen" (5:3)
It is also a denial to what Prophet (saw) said:
"There is nothing that shall take you closer to Allah (swt) than what He has told you to do and nothing will take you away than what He has prohibited."
Hence, we must hate bida. This is the bottom-line. This hatred is one of the aspects of our love for Allah and the Prophet (saw) and love for a deen that we know is perfect and will always remain so.
Dangers of Bida:
Shaikh Mohammed Sharoot wrote in his book on bida that if the dangers of bida were restricted simply to the person who follows it, then maybe we would not get as upset or as worried as we are now, but in fact, the dangers of bida and the harms and evils of bida spread from the person following it to the people he is around and finally to the entire Ummah. The deen as a whole is effected because of their heresy and innovations.
Here are some dangers of bida:
1. Bida causes disunity in the Ummah.
It is first and foremost because of Ahl-Bida that there is division and fractionalization among this Ummah. This is proven very clearly from history. All of the Sahabas were following the way of Prophet (saw). They all loved and cared for each other even when they had a difference of Ijtihad after Uthman (ra). They fought with Ali (ra) and Mua'wiya (ra) against each other but they would still take hadith from each other, pray together and marry their daughters to each other. Their fight was due to their difference of Ijtihad but their love was still for the sake of Allah and they were still united on the way of Prophet (saw). However, when the Khawarij brought out their ideas during the famous battle of camel between Muwayiah and Ali (ra on both), many Muslims split from the ranks of the Ahl-Sunnah and hence became the first of the Ahl-bida (the people of bida). It is interesting to note that not even ONE sahaba was present among the Khawarij which in itself speaks of many volumes.
Hence, when it comes to Ahl-Bida, the situation becomes totally different. The Ummah split because of Ahl-Bida. When they bring their new ideas and acts of worship to the religion, the one group that is always supposed to be sticking to the truth (as Prophet had mentioned) i.e. the Ahl-Sunnah, reject these heretic ideas. They refuse to accept Ahl-Bida's concepts and methodology.
The general statement made by various 'scholars' of today, "We all should over come our differences and be united and fight with Kuffar", is a nice statement as a theory. However, practically it is not acceptable because we can not be united with people who do not agree with all tenants of Quran and Sunnah. It is our duty to oppose people when we see them following bida once the evidence has been established.
2. Bida is the cause of fitna (test or trials) or severe punishment for this Ummah.
By definition the people of bida are refusing to follow the commands and orders of Prophet (saw). Allah (swt) says in the Quran:
"For those people who are differing from the commands of Prophet, there will come to them either a fitna (test or trial from Allah) or a severe punishment."
Once Imam Malik was asked about putting on the Ahram from the Prophet's mosque rather than the miqaad. He said, "I fear for that person that some fitna will come to him." The man said, "Why? I am just adding a little to the boundaries of Ahram." Since by doing so, he was going against the commands of Prophet (saw), Imam Malik recited the above verse from the Qur'an.
3. Bida is the source of fasad (evils) in the Ummah
If we look at the Shari'a (laws of the Quran and Sunnah), it was meant for the well-being of mankind in this world and in hereafter. Anytime we go astray from the true teachings and accept any law other than the laws of Quran and Sunnah then we miss that well-being (maslaha) and replace it with fasad. By bringing new methodologies or concepts, the Ahl-Bida actually change the way that will bring the most happiness in here and in hereafter to a way that will not bring the 'maslaha' (well-being).
4. Bida cause Sunnah to die and creates hatred for Sunnah.
Whenever people introduce any bida it usually replaces some Sunnah. Or people add to Sunnah to the point where Sunnah is not practiced correctly anymore.
Ibn Abbas said, "When bida is created then the Sunnah dies and this continues until that bida is living and the Sunnah is dead."
Hasan Ibn Attiya, one of the Ta'baeen said, "When the people accept the bida, Allah removes the Sunnah from among them and doesn't return it until the day of judgment."
So, not only does bida cause the Sunnah to die but at the same time it causes hatred for the Sunnah. Ahl-Bida not only refuses to accept the actual Sunnah but also avoid going to the masjid or places where Sunnah is practiced. For instance, they show great disdain at Muslims that pray with their shoes on while this is an established Sunnah. It is common to see these Ahl-Bida going at great lengths to describe the filth that shoes carry and it would not be 'right' to pray wearing them. Why do these same people forget that it is not 'right' to make a decision on the religion of Allah, the sole owner of this deen? Allah knows what is beneath our shoes or what was beneath the sahabas' shoes or the Prophet's (saw) shoes but he still allowed it and as Muslims, we are to hear and obey (as the Quran instructs us) and not to pass judgments. That is what happens when the bida spreads. Much hatred is created for the Sunnah that it gets hard for people to follow Sunnah. They get continuous pressure to change their ways. And even if there are some people who truly want to follow the Sunnah, Ahl-bida confuse them so much and mix the lies with truth so much so that they get totally puzzled by Ahl-bida's arguments and end up following the bida. They get pulled into bida and they are not able to see the truth anymore, although they were sincere to Allah (swt). So, InshaAllah, Allah will judge them according to their intentions but we know well that actions that are not within the fold of Quran and Sunnah are unacceptable irrespective of the intentions behind them.
5. Bida is a stepping stone to Kufr.
One of the early scholars, Al-Barbahaaree, one of the companions of Ahmed Ibn Hanbal, said, "Beware of bida, because every bida started out as something small and resembling the truth and people were fooled by it and followed it until it became bigger and bigger and were trapped by it and it took them out of Islam."
Ibn Taymiyyah has a nice passage in one of his books showing that:
"In fact, the kufr of Jews and Christians is because of bida. They introduced new things into the religion and those things took them completely away from the true message of Musa (Moses) and Isa (Jesus) Alaihumma Salam".
6. For the Ummah as a whole, bida hurts the spreading of Islam and Dawah for the sake of Allah.
One of the easiest ways is that usually the ideas of Ahl-bida are used by the enemies of Islam to portray Islam. Most times TV shows will portray Islam as Sufis making 'zikr' which in fact has nothing to do with Islam. They are setting these things up to make people run away from Islam because belief of Ahl-bida is not from the 'fitra'. Only 'real' Islam contains the fitra and people will not be attracted to something which goes against the fitra. For instance, the group of Farakkhan, the nation of Islam being portrayed by Kuffars as an 'Islamic' group. Someone who is looking for the 'truth' will never be attracted to their ideas and beliefs which are being spread in the name of Islam.
7. Individually, bida destroys the akhira of the person.
The best example is like the termite being allowed to live in wood. Imagine bida is the termite and the person is the wood. Sooner or later the person will be ruined because it is clearly shown by the several hadith of Prophet (saw). Bida will be rejected in the hellfire. Allah (swt) puts a barrier between the person committing bida and repentance. This person and his supporters are cursed by Allah and the angels. He will be turned away from the fountain of Prophet (saw) on the day of judgment. His deeds will be rejected as long as he commits the bida. He will be thinking in the world that he is doing something pleasing to Allah, whereas, in hereafter, he will find out that there is no benefit to what he did. He will not only bear the burden of his bida but also of anyone who followed him.
Solution to Avoid Bida:
First of all, the people claiming to follow the Sunnah and being from Ahl-Sunnah Wal Jamah have to realize the dangers of bida and how it is an obligation upon them to hate and oppose bida. For instance, if a group tries to oppose a bida, the first people to come and defend the bida are the ones who claim to be from Ahl-Sunnah. They say that they should not impose things and give people freedom of what they are doing and so on.
This is at best weird because when anything goes against Qur'an and Sunnah then there is no such thing as giving others freedom of doing what they want. This is basically, due to the lack of understanding of bida.
Secondly, we have to establish "Amara bil ma'roof wa naheen anil munkar (ordering good and forbidding evil)." Bida is a kind of high munkar (evil) and Prophet (saw) has clearly told us in a hadeeth that we should stop munkar with the best of our abilities.
Last but not least, we should educate ourselves about the 'real' Sunnah of Prophet (saw) and find out what is bida and what is not. We have to look at the tafseer (explanation) of the Qur'an as well as the hadith of the Prophet (saw). When understanding the verses of the Qur'an and the hadith of Prophet (saw) we have to take into consideration the context and the time of the revelation of the verse or the hadith of Prophet (saw).
For instance, many people misinterpret the hadith of the Prophet (saw) where he mentioned the reward of those who introduce a good practice in Islam, with introducing 'innovations' in Islam. However, if one reads the earlier portion of this Hadith in Muslim, it clarifies the misconception. Prophet (saw) said it when he saw some poor people sitting outside the mosque and no one helped them. He (saw) was unhappy and delivered a sermon reminding people to fear Allah (swt). After the speech someone brought a big load of charity and give it to those people. When others saw him doing so, they all started giving charity to those people until the expression of Prophet (saw)'s face changed form anger to happiness.
Basically, the man gave charity, which is an allowable and a good act from Shari'a. So, if someone does an act which people have been neglecting, and is an allowable act and in accordance of Shari'a and people follow him then he gets his reward and reward for being followed without either one's reward being reduced. Hence, although, this constitutes the literal meaning of bida' hasana, it has no relation whatsoever to the shari'a meaning of bida. The same applies for an evil act.
May Allah protect us form committing bida and guide us all to the His path and help us in strengthening our faith. All the good is from Allah (saw) and His Messenger (saw) and all the evil is form me and Shaytaan.
An anonymous contribution based on Shaikh Jamal Zarabozo's lecture.
Islaam.com
The religion of Islam, the religion of Muslims, is based on only one teaching. In other words there is only one 'true' Islam. There is no such thing as different versions of Islam or different types or classes of this deen. The true path is only one way which lies under the shade of the Qur'an, the Sunnah and the understanding of the Companions.
As was illustrated by our beloved Prophet (Saw) and was narrated by Ibn Mas'ud that one day the Prophet (saw) drew a straight line on the ground and He said, "This is the path of Allah." Then he drew some lines to the left and right to it and said, "These are the erred paths and on each of these paths, there is Shaytaan calling to it." Then he recited the following verse from the Qur'an (which means):
"Verily, this is my straight path so follow it and do not follow the other paths that will take you away from the true path."
In fact, if we look in the Qur'an, when Allah (swt) describes the truth, it is always described as singular. For example, the word 'al-noor' which is singular is used for the truth, as opposed to 'zulumath' which is plural. It is a prime example from the Qur'an the clearly shows us that the right way is one way only. Any deviation from the true path is not an acceptable 'branch' of Islam but as the scholars call it, is a 'bida'.
Unfortunately, due to several reasons, the concept of Bida is not as clear to everyone as it should be. A reason for that is a lot of people are confused about 'good' bida or bida-e-hasana.
Secondly, there are many things which we do now that were not done at the time of Prophet (saw). With the outset of such widespread bida, people are confused, and rightly so, as to what is actually sunnah and what in religion is not sunnah- i.e. bida.
These misconceptions call for the need to establish the fundamental step which is to know bida, the concepts of bida according to Ahl-Sunnah Wal Jamah and the aspects of bida.
Bida, its Meaning: (heresy, innovation)
"Any invented act or path in the religion that is made to compete or resemble the Shari'a and that is followed for the same purpose as Shari'a is supposed to be followed."
From this definition and from the statements of Prophet (saw) about bida or innovation, we can come up with some general ideas or concepts about bida that explains this definition.
Aspects of Bid'ah:
Some of the aspects or concepts of bida are as follow:
1. Every bida is Dalalah.
Linguistically bida is something which is new or something which was not done before, i.e., it has no precedent. From the point of view of Shari'a, every bida is Dalalah and there is no such thing as 'good' bida. Prophet (saw) said in an hadith, "Kullo dalalatin fin naar (every dalalah is in hellfire)."
Dalalah means to be astray or to be away form the truth. If we look in the Quran, we will see how Allah (swt) used the word 'dalalah' or 'dal'. It is not used for the one who commits a sin or makes a mistake with respect to the deen but it is used for those people who have gone astray form the straight path or who have divided the religion. For instance in Surah Fatiha (first chapter), the word 'Daaleen' is not used for mere sinners but it is used for people who have gone astray form the true path, the Christians.
So when Prophet (saw) described bida, he used the harsher form of deviation, i.e. dalalah, as he said, " Kullo bidatin dalalah (every bida is dalalah)." He didn't just say that every bida is a sin or is wrong but in fact it is something much greater than that. It is a misguidance, something that takes us AWAY from the right path.
2. Bida is performed as a way of pleasing and getting closer to Allah (swt).
In other words, when someone follows a bida, he claims that by doing this he will be closer to Allah (swt). This is much different from committing a sin. As Ahmad Ibn Hanbal once said, "The greatest sinner (fasiq) from the Ahl-Sunnah Wal Jamah is better than the most pious person from Ahl-Bida."
The sinner, at least, knows that whatever he is doing is wrong and doesn't claim that it's halal and should be done to please Allah (swt) and so on. However, the one who commits bida not only goes against Qur'an and Sunnah but also claims that what he does is pleasing to Allah (swt) and a way of getting closer to Him. And this is one of the greatest lies one can commit to say that some act is pleasing to Allah and has no proof from Allah (swt) about his claim.
So part of the concept of bida is that one who commits it claims that it is approved by the religion and Shari'a and it is beloved to Allah (swt). This is also one of the dividing points between what is bida and what is not.
3. Bida can be both in inventing new actions or in shunning an action.
Meaning, when someone originates a new practice saying that it is approved by Shari'a without a proof is bida. In the same way, when someone avoids something claiming that by avoiding such and such practice he is pleasing Allah and has no proof for it form Quran or Sunnah is also bida.
For example, during Prophet (saw)'s time three people came to the Prophet offering their types of 'bidas'. One claimed that he will pray the whole night, every night for the rest of his life. One claimed that he will fast every day in the future and the third one said that he will never marry. The Prophet was swift in his disapproval of these "good" bidas (at the outset, one would think how could anything be wrong with worshipping Allah all the time). The Prophet told these people that he was the best among all mankind and the he prayed some part of the night and slept another part, that he fasted some days while did not in others and that he was married. While the first two wanted to increase their worship beyond what Shari'a requires, the third person intended to avoid marriage or shun or elude something which is totally legal in Shari'a and approved by Allah (swt). Like the Christian monks and priests and the 'Muslim' Sufis claim that by not marrying they are pleasing Allah (swt) is bida and against Islam. Or if a vegetarian claims that by not harming a living soul he is pleasing Allah is also bida because Allah has allowed it and made it halal for us to eat the meat of animals(of course, only the animals He has made halal).
4. Anything in Shari'a can have a bida created or related to it.
Shari'a comprises aqeeda, beliefs, acts of worship and business or public dealings (mu'amlaat). So, bida is not just in matters of aqeeda or acts of worship but it could also be in business or public dealings. For example, if a person claims that 4 witnesses are required for business deal rather than the 2 that are instituted by Islam then he or she is exceeding the limits of Shari'a and falling into bida.
5. Bida has no source and or evidence in Qur'an, Sunnah of Prophet (Saw) and in the actions or Ijma (agreement) of Sahabas.
One famous example that is quoted by the Ahl-Bida in their desire to make some forms of bida halal, is the example of Umar (ra) and the tarawih prayers. They claim that since Umar (ra) started daily tarawih prayers in ramadhan while the Prophet (saw) only performed 3 nights, and Umar (ra) said that he started a good 'bida', we can accept the concept of bida. However, this is a failure to distinguish the linguistic meaning of bida from its Shari'a meaning. For instance Allah refers in the Quran to his Sunnah. Obviously when one refers to sunnah, it is a reference to the Prophet's sunnah and its Shari'a aspects. Similarly when Umar (ra) referred to the regular tarawih prayers, he was only referring to the linguistic meaning. The proof for this claim is clear. Tarawih prayers were not some new practice in religion. The Prophet (saw) instituted the tarawih prayers. The only reason that he stopped after 3 nights was clarified in his own saying that he did not wish that the tarawih prayers be made obligatory upon the Muslims. However, at the Prophet's death, the message of Islam had been perfected and tarawih prayers would always be recommended and not mandatory. Thus, Umar (ra) only started the practice of regularly performing a sunnah not STARTING a sunnah.
To conclude this section of the article, it must be understood that bida is not only a new invention in the religion claimed to be pleasing to Allah (swt), but the one who creates and the one who follows bida actually assert that there is some shortcoming in the deen. In reality, they are stating that there is some way to get closer to Allah (swt) and to please Him that is not found in the Quran or the Sunnah of Prophet (saw). That they have found a way to believe or act and to worship Allah that is pleasing to Him and which is BETTER than the way of Prophet (saw). That this perfect deen of Islam is missing something in it and that is why they are adding something to it or this deen had too much in it and that is why they are taking somethings away. This, in essence, is bida - the concept of a not-so-wholesome deen.
It is an (Naudhobillah) insult to Allah (swt) to say that He could not reveal or teach Prophet(saw) the best way and so they had to find the best way on their own. It is also a denial to what Allah (swt) Himself said in the Quran:
"Today, I have completed and perfected your religion for you and chose Islam for you as your deen" (5:3)
It is also a denial to what Prophet (saw) said:
"There is nothing that shall take you closer to Allah (swt) than what He has told you to do and nothing will take you away than what He has prohibited."
Hence, we must hate bida. This is the bottom-line. This hatred is one of the aspects of our love for Allah and the Prophet (saw) and love for a deen that we know is perfect and will always remain so.
Dangers of Bida:
Shaikh Mohammed Sharoot wrote in his book on bida that if the dangers of bida were restricted simply to the person who follows it, then maybe we would not get as upset or as worried as we are now, but in fact, the dangers of bida and the harms and evils of bida spread from the person following it to the people he is around and finally to the entire Ummah. The deen as a whole is effected because of their heresy and innovations.
Here are some dangers of bida:
1. Bida causes disunity in the Ummah.
It is first and foremost because of Ahl-Bida that there is division and fractionalization among this Ummah. This is proven very clearly from history. All of the Sahabas were following the way of Prophet (saw). They all loved and cared for each other even when they had a difference of Ijtihad after Uthman (ra). They fought with Ali (ra) and Mua'wiya (ra) against each other but they would still take hadith from each other, pray together and marry their daughters to each other. Their fight was due to their difference of Ijtihad but their love was still for the sake of Allah and they were still united on the way of Prophet (saw). However, when the Khawarij brought out their ideas during the famous battle of camel between Muwayiah and Ali (ra on both), many Muslims split from the ranks of the Ahl-Sunnah and hence became the first of the Ahl-bida (the people of bida). It is interesting to note that not even ONE sahaba was present among the Khawarij which in itself speaks of many volumes.
Hence, when it comes to Ahl-Bida, the situation becomes totally different. The Ummah split because of Ahl-Bida. When they bring their new ideas and acts of worship to the religion, the one group that is always supposed to be sticking to the truth (as Prophet had mentioned) i.e. the Ahl-Sunnah, reject these heretic ideas. They refuse to accept Ahl-Bida's concepts and methodology.
The general statement made by various 'scholars' of today, "We all should over come our differences and be united and fight with Kuffar", is a nice statement as a theory. However, practically it is not acceptable because we can not be united with people who do not agree with all tenants of Quran and Sunnah. It is our duty to oppose people when we see them following bida once the evidence has been established.
2. Bida is the cause of fitna (test or trials) or severe punishment for this Ummah.
By definition the people of bida are refusing to follow the commands and orders of Prophet (saw). Allah (swt) says in the Quran:
"For those people who are differing from the commands of Prophet, there will come to them either a fitna (test or trial from Allah) or a severe punishment."
Once Imam Malik was asked about putting on the Ahram from the Prophet's mosque rather than the miqaad. He said, "I fear for that person that some fitna will come to him." The man said, "Why? I am just adding a little to the boundaries of Ahram." Since by doing so, he was going against the commands of Prophet (saw), Imam Malik recited the above verse from the Qur'an.
3. Bida is the source of fasad (evils) in the Ummah
If we look at the Shari'a (laws of the Quran and Sunnah), it was meant for the well-being of mankind in this world and in hereafter. Anytime we go astray from the true teachings and accept any law other than the laws of Quran and Sunnah then we miss that well-being (maslaha) and replace it with fasad. By bringing new methodologies or concepts, the Ahl-Bida actually change the way that will bring the most happiness in here and in hereafter to a way that will not bring the 'maslaha' (well-being).
4. Bida cause Sunnah to die and creates hatred for Sunnah.
Whenever people introduce any bida it usually replaces some Sunnah. Or people add to Sunnah to the point where Sunnah is not practiced correctly anymore.
Ibn Abbas said, "When bida is created then the Sunnah dies and this continues until that bida is living and the Sunnah is dead."
Hasan Ibn Attiya, one of the Ta'baeen said, "When the people accept the bida, Allah removes the Sunnah from among them and doesn't return it until the day of judgment."
So, not only does bida cause the Sunnah to die but at the same time it causes hatred for the Sunnah. Ahl-Bida not only refuses to accept the actual Sunnah but also avoid going to the masjid or places where Sunnah is practiced. For instance, they show great disdain at Muslims that pray with their shoes on while this is an established Sunnah. It is common to see these Ahl-Bida going at great lengths to describe the filth that shoes carry and it would not be 'right' to pray wearing them. Why do these same people forget that it is not 'right' to make a decision on the religion of Allah, the sole owner of this deen? Allah knows what is beneath our shoes or what was beneath the sahabas' shoes or the Prophet's (saw) shoes but he still allowed it and as Muslims, we are to hear and obey (as the Quran instructs us) and not to pass judgments. That is what happens when the bida spreads. Much hatred is created for the Sunnah that it gets hard for people to follow Sunnah. They get continuous pressure to change their ways. And even if there are some people who truly want to follow the Sunnah, Ahl-bida confuse them so much and mix the lies with truth so much so that they get totally puzzled by Ahl-bida's arguments and end up following the bida. They get pulled into bida and they are not able to see the truth anymore, although they were sincere to Allah (swt). So, InshaAllah, Allah will judge them according to their intentions but we know well that actions that are not within the fold of Quran and Sunnah are unacceptable irrespective of the intentions behind them.
5. Bida is a stepping stone to Kufr.
One of the early scholars, Al-Barbahaaree, one of the companions of Ahmed Ibn Hanbal, said, "Beware of bida, because every bida started out as something small and resembling the truth and people were fooled by it and followed it until it became bigger and bigger and were trapped by it and it took them out of Islam."
Ibn Taymiyyah has a nice passage in one of his books showing that:
"In fact, the kufr of Jews and Christians is because of bida. They introduced new things into the religion and those things took them completely away from the true message of Musa (Moses) and Isa (Jesus) Alaihumma Salam".
6. For the Ummah as a whole, bida hurts the spreading of Islam and Dawah for the sake of Allah.
One of the easiest ways is that usually the ideas of Ahl-bida are used by the enemies of Islam to portray Islam. Most times TV shows will portray Islam as Sufis making 'zikr' which in fact has nothing to do with Islam. They are setting these things up to make people run away from Islam because belief of Ahl-bida is not from the 'fitra'. Only 'real' Islam contains the fitra and people will not be attracted to something which goes against the fitra. For instance, the group of Farakkhan, the nation of Islam being portrayed by Kuffars as an 'Islamic' group. Someone who is looking for the 'truth' will never be attracted to their ideas and beliefs which are being spread in the name of Islam.
7. Individually, bida destroys the akhira of the person.
The best example is like the termite being allowed to live in wood. Imagine bida is the termite and the person is the wood. Sooner or later the person will be ruined because it is clearly shown by the several hadith of Prophet (saw). Bida will be rejected in the hellfire. Allah (swt) puts a barrier between the person committing bida and repentance. This person and his supporters are cursed by Allah and the angels. He will be turned away from the fountain of Prophet (saw) on the day of judgment. His deeds will be rejected as long as he commits the bida. He will be thinking in the world that he is doing something pleasing to Allah, whereas, in hereafter, he will find out that there is no benefit to what he did. He will not only bear the burden of his bida but also of anyone who followed him.
Solution to Avoid Bida:
First of all, the people claiming to follow the Sunnah and being from Ahl-Sunnah Wal Jamah have to realize the dangers of bida and how it is an obligation upon them to hate and oppose bida. For instance, if a group tries to oppose a bida, the first people to come and defend the bida are the ones who claim to be from Ahl-Sunnah. They say that they should not impose things and give people freedom of what they are doing and so on.
This is at best weird because when anything goes against Qur'an and Sunnah then there is no such thing as giving others freedom of doing what they want. This is basically, due to the lack of understanding of bida.
Secondly, we have to establish "Amara bil ma'roof wa naheen anil munkar (ordering good and forbidding evil)." Bida is a kind of high munkar (evil) and Prophet (saw) has clearly told us in a hadeeth that we should stop munkar with the best of our abilities.
Last but not least, we should educate ourselves about the 'real' Sunnah of Prophet (saw) and find out what is bida and what is not. We have to look at the tafseer (explanation) of the Qur'an as well as the hadith of the Prophet (saw). When understanding the verses of the Qur'an and the hadith of Prophet (saw) we have to take into consideration the context and the time of the revelation of the verse or the hadith of Prophet (saw).
For instance, many people misinterpret the hadith of the Prophet (saw) where he mentioned the reward of those who introduce a good practice in Islam, with introducing 'innovations' in Islam. However, if one reads the earlier portion of this Hadith in Muslim, it clarifies the misconception. Prophet (saw) said it when he saw some poor people sitting outside the mosque and no one helped them. He (saw) was unhappy and delivered a sermon reminding people to fear Allah (swt). After the speech someone brought a big load of charity and give it to those people. When others saw him doing so, they all started giving charity to those people until the expression of Prophet (saw)'s face changed form anger to happiness.
Basically, the man gave charity, which is an allowable and a good act from Shari'a. So, if someone does an act which people have been neglecting, and is an allowable act and in accordance of Shari'a and people follow him then he gets his reward and reward for being followed without either one's reward being reduced. Hence, although, this constitutes the literal meaning of bida' hasana, it has no relation whatsoever to the shari'a meaning of bida. The same applies for an evil act.
May Allah protect us form committing bida and guide us all to the His path and help us in strengthening our faith. All the good is from Allah (saw) and His Messenger (saw) and all the evil is form me and Shaytaan.
Wednesday, May 7, 2008
Two Choices
Two Choices
What would you do?....you make the choice. Don't look for a punch line,
there isn't one. Read it anyway. My question is: Would you have made the
same choice?
At a fundraising dinner for a school that serves children with learning
disabilities, the father of one of the students delivered a speech that
would never be forgotten by all who attended. After extolling the school
and its
dedicated staff, he offered a question:
'When not interfered with by outside influences, everything nature does,
is done with perfection.
Yet my son, Shay, cannot learn things as other children do. He cannot
understand things as other children do.
Where is the natural order of things in my son?'
The audience was stilled by the query.
The father continued. 'I believe that when a child like Shay, who was
mentally and physically disabled comes into the world, an opportunity to
realize true human nature presents itself, and it comes in the way other
people treat that child.'
Then he told the following story:
Shay and I had walked past a park where some boys Shay knew were playing
baseball. Shay asked, 'Do you think they'll let me play?' I knew that most
of the boys would not want someone like Shay on their team, but as a
father I also understood that if my son were allowed to play, it would
give him a much-needed sense of belonging and some confidence to be
accepted by others in spite of his handicaps.
I approached one of the boys on the field and asked (not expecting much)
if Shay could play. The boy looked around for guidance and said, 'We're
losing by six runs and the game is in the eighth inning. I guess he can be
on our team and we'll try to put him in to bat in the ninth inning.'
Shay struggled over to the team's bench and, with a broad smile, put on a
team shirt. I watched with a small tear in my eye and warmth in my heart.
The boys saw my joy at my son being accepted.
In the bottom of the eighth inning, Shay's team scored a few runs but was
still behind by three.
In the top of the ninth inning, Shay put on a glove and played in the
right field. Even though no hits came his way, he was obviously ecstatic
just to be in the game and on the field, grinning from ear to ear as I
waved to him from the stands.
In the bottom of the ninth inning, Shay's team scored again.
Now, with two outs and the bases loaded, the potential winning run was on
base and Shay was scheduled to be next at bat.
At this juncture, do they let Shay bat and give away their chance to win
the game?
Surprisingly, Shay was given the bat. Everyone knew that a hit was all but
impossible because Shay didn't even know how to hold the bat properly,
much less connect with the ball.
However, as Shay stepped up to the
plate, the pitcher, recognizing that the other team was putting winning
aside for this moment in Shay's life, moved in a few steps to lob the ball
in softly so Shay could at least make contact.
The first pitch came and Shay swung clumsily and missed.
The pitcher again took a few steps forward to toss the ball softly towards
Shay.
As the pitch came in, Shay swung at the ball and hit a slow ground ball
right back to the pitcher.
The game would now be over.
The pitcher picked up the soft grounder and could have easily thrown the
ball to the first baseman.
Shay would have been out and that would have been the end of the game.
Instead, the pitcher threw the ball right over the first baseman's head,
out of reach of all team mates.
Everyone from the stands and both teams started yelling, 'Shay, run to
first!
Run to first!'
Never in his life had Shay ever run that far, but he made it to first
base.
He scampered down the baseline, wide-eyed and startled.
Everyone yelled, 'Run to second, run to second!'
Catching his breath, Shay awkwardly ran towards second, gleaming and
struggling to make it to the base.
B y the time Shay rounded towards second base, the right fielder had the
ball . the smallest guy on their team who now had his first chance to be
the hero for his team.
He could have thrown the ball to the second-baseman for the tag, but he
understood the pitcher's intentions so he, too, intentionally threw the
ball high and far over the third-baseman's head.
Shay ran toward third base deliriously as the runners ahead of him circled
the bases toward home.
All were screaming, 'Shay, Shay, Shay, all the Way Shay'
Shay reached third base because the opposing shortstop ran to help him by
turning him in the direction of third base, and shouted, 'Run to third!
Shay, run to third!'
As Shay rounded third, the boys from both teams, and the spectators, were
on their feet screaming, 'Shay, run home! Run home!'
Shay ran to home, stepped on the plate, and was cheered as the hero who
hit the grand slam and won the game for his team
'That day', said the father softly with tears now rolling down his face,
'the boys from both teams helped bring a piece of true love and humanity
into this world'.
Shay didn't make it to another summer. He died that winter, having never
forgotten being the hero and making me so happy, and coming home and
seeing his Mother tearfully embrace her little hero of the day!
AND NOW A LITTLE FOOT NOTE TO THIS STORY:
We all send thousands of jokes through the e-mail without a second
thought, but when it comes to sending messages about life choices, people
hesitate.
The crude, vulgar, and often obscene pass freely through cyberspace, but
public discussion about decency is too often suppressed in our schools and
workplaces.
If you're thinking about forwarding this message, chances are that you're
probably sorting out the people in your address book who aren't the
'appropriate' ones to receive this type of message Well, the person who
sent you this believes that we all can make a difference.
We all have thousands of opportunities every single day to help realize
the 'natural order of things.'
So many seemingly trivial interactions between two people present us with
a choice:
Do we pass along a little spark of love and humanity or do we pass up
those opportunities and leave the world a little bit colder in the
process?
A wise man once said every society is judged by how it treats it's least
fortunate amongst them.
You now have two choices:
1. Delete
2. Forward
Nice Sms
- Smile in ease
smile in ease
smile in pain
smile when trouble
pore like rain
smile whn someone hert ur fellings
smiles you know are very hailng
So keep smilling....
To reduce ...
Population:).
Let me guess what U R doing...
Let me guess what U R doing...
Reading book?
Na Na!
Listining Music?
Uhu!
Watching TV?
Nah!
Caught U!
Missing me and reading my SMS na.!!
Oh now U R smiling.
We r others 4 someone else
We always feel bad
&
think that good things
happen only to others
But we forget that we
are others for someone else.
smile in pain
smile when trouble
pore like rain
smile whn someone hert ur fellings
smiles you know are very hailng
- Suna hai keh ap ki 1 smile..
So keep smilling....
To reduce ...
Population:).
Let me guess what U R doing...
Let me guess what U R doing...
Reading book?
Na Na!
Listining Music?
Uhu!
Watching TV?
Nah!
Caught U!
Missing me and reading my SMS na.!!
Oh now U R smiling.
We r others 4 someone else
We always feel bad
&
think that good things
happen only to others
But we forget that we
are others for someone else.
RESETTING PHONE BY NOKIA SECRET CODES
RESETTING PHONE BY NOKIA SECRET CODES
1st step :
A Soft-reset is the process of resetting all the settings of the phone to the factory default! No applications are deleted.
Take backups of ur phone books,calender and others, then simply enter the code
*#7780#
It will ask for “Restore all phone settings-phone’ll restart….”
Then it asks for security code enter ur security code whose default value is 12345 then the phone is resetted after restart.The phone will be restored to the time when you purchased the phone.Default apps are not deleted.
2nd step : HARD RESETTING BY CODE
A Hard-reset is like formatting a memory disk. It formats the phone memory. Everything that has been installed other than default apps at d time of purchase are deleted.The phone’s setting will be restored to the time when you purchased the phone.Default apps are not deleted.
Just enter the code-
*#7370#
Then it asks for security code enter ur security code whose deafault value is 12345 ….then proceed as in previous step…..
NOTE:
The battery must be full or the charger has to be connected to the phone so that it does not run out of power and make the phone unusable.
Take backup of the contacts and other important data in MMC .
1st step :
A Soft-reset is the process of resetting all the settings of the phone to the factory default! No applications are deleted.
Take backups of ur phone books,calender and others, then simply enter the code
*#7780#
It will ask for “Restore all phone settings-phone’ll restart….”
Then it asks for security code enter ur security code whose default value is 12345 then the phone is resetted after restart.The phone will be restored to the time when you purchased the phone.Default apps are not deleted.
2nd step : HARD RESETTING BY CODE
A Hard-reset is like formatting a memory disk. It formats the phone memory. Everything that has been installed other than default apps at d time of purchase are deleted.The phone’s setting will be restored to the time when you purchased the phone.Default apps are not deleted.
Just enter the code-
*#7370#
Then it asks for security code enter ur security code whose deafault value is 12345 ….then proceed as in previous step…..
NOTE:
The battery must be full or the charger has to be connected to the phone so that it does not run out of power and make the phone unusable.
Take backup of the contacts and other important data in MMC .
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