Nouman Khan began his formal Arabic training during his childhood schooling in Riyadh, Saudi Arabia. He continued his Arabic grammar study in Pakistan, where he received a scholarship for ranking among the top 10 scores in the national Arabic studies board examination. Under the guidance of Dr. Abdus-Samie, founder and formal principal of Quran College in Faisalabad, Pakistan, he developed a keen methodical understanding of Arabic grammar. He further benefited from Dr. Abdus-Samie by internalizing his unique teaching methods and later translating his work into English for the benefit of his own students. Nouman currently serves as professor of Arabic at Nassau Community College and has taught Modern Standard and Classical Arabic at various venues for nearly 6 years with over 700 students. His handbook published by the Bayyinah Arabic Studies Institute for ARA-201 is also being used as a class aide at the Jaamiah-Al-Uloom Al-Islamiyyah, Institute of Islamic Education in Ajax, Canada.
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Is voting really Haram?
By: Shaikh (Dr) Haitham Al-Haddad
When we discuss the issue of voting, or any other (contemporary) issue of a similar nature, we should try to understand its reality before forming a conclusion regarding its ruling, a phenomenon termed fiqh al waqi’ (knowing and understanding the environment and factors surrounding the topic of concern). Ibn al-Qayyim considered one of the prerequisites of the mufti alongside fiqh al mas’alah (possessing proper perception of the issue at hand and its related rulings) as being fiqh al waqi’, given that it is also necessary in order to arrive at a legal opinion about a certain issue of concern.
Let us commence by considering the following scenario: There is, in a faraway land, a ruler who lives alongside his subjects. The ruler, in formulating his governance, leaves the matter to the people offering them two choices: they may choose either the law of God or secular law. This situation involves the following three parties:
By Amina Salau
Bismillahir Rahmanir Raheem,
Aisha reported that the Prophet (sa) said: “Kinship (rahim) is derived from Allah. If anyone maintains ties of kinship Allah maintains ties with him. If anyone cuts them off, Allah cuts him off.” (al Adab al Mufrad; Sahih)
Maintaining kinship ties is one of the most important obligations for all Muslims. As the above hadith reflects, kinship is from Allah (st) himself, and there are consequences if we choose to cut them off. Several verses of the Qur’an also stress the importance of maintaining ties of kinship as it brings about love, respect, and honour between people related by blood.
Fostering kinship ties goes beyond keeping in touch with our nuclear family. When we are related by blood, extended families inclusive, we are duty bound to uphold our ties with them strongly. It is quite unfortunate that in this digital age, different means of communication are ironically leading to less communication between members of the same family. Most of us have abandoned our relatives to keep up with our new friends. There are some people who “block” their relatives or even parentsand siblings on social media while chatting with their friends all day.
A hadith narrated by Jubayr ibn Mutim quoted Prophet Muhammad (sa) as saying that a person who severs kinship ties will not enter paradise. (Bukhari)
Foster good relations with your families in this digital age by adopting the following tips:
It is reported that ʿAbdullāh b. ʿAmr b. Al-ʿĀs – Allāh be pleased with them – said:
Leave alone what you have nothing to do with, and do not speak about what does not concern you, and secure your tongue like you secure your money.
Ibn Ḥibbān Al-Bustī, Rawḍatu Al-ʿUqalāʾ 1:55.