THE PRAYER THAT WAS GRANTED

He was lame in one foot and like other multi-theists, he worshipped
idols. He had also once been the custodian of one of the idol temples
ofthe city of Medina.
With the spread of Islam, people gave up idolatry and came to believe
in the Oneness of God. However, he continued to believe in idols. With
complete sincerity, he worshipped the idol he himself hadmade. He
prayed to it for his needs.
The young children of hiscity stole his idol many times and threw it
among the rubbish so that he would stop worshipping idols. However he
continued toworship the idols. He would take a great deal of trouble
finding it and then he would take it home, clean and scent it and
start worshipping the idol again.
He used to say to the idol:"If I only knew who takesyou, I would make
him pay for it. But believe me,I do not know who he is!"
He continued in this way worshipping idols until one day he was faced
with a strange scene - he saw that someone had tied his idol to the
corpseof an animal and had thrown it in the middle of a pit!
Upon seeing this, he was taken aback. In fact, he could not believe
such aninsult had been made to his idol. He decided to take the idol
to his home again and apologize when suddenly an idea occurred to him.
He asked himself, "Really, what sort of a god is this idol? Why is it
so helpless and miserable? Why is it unable to defend itself? How can
such a weak thing be my protector?"..and thus he came to realize the
truth and to hate such a weak god who was unable to do anything. He
then reproached himself for having been an idolater. It was then that
the sparkof faith lit up his heart so that while shedding tearsof
remorse, he started repenting. In this way he came to believe in the
unique God and he became one of the most devoted Muslim.
A few years later, when the multi-theists attempted to fight and
destroy Islam, he hurried to help God's religion and thereby left a
splendid reminiscence.
The city of Medina was over-excited. People were getting themselves
ready for a great war with the infidels and multi-theists of the
Quraish in order to give them the punishment they deserved and to
prevent their further oppression.
Each of the Muslim hurriedly tried to be the first to announce his
readiness to help the Holy Prophet of Islam in fighting against the
enemies of Islam.
Amr bin Jamuh, the lame man whom we have already mentioned was, like
other Muslims, desirous of defending Islam alongside the Holy Leader
of Islam. But each time he remembered thathe was lame in one leg, he
became rather annoyed and worried lest the Holy Prophet should not
allow him to go to war.
Amr had three sons who were all ready to go to the battlefield.
However, he himself was sad and said, "Today I must stay at home and
not go to the jihad (religious and spiritual struggle in the way of
God) on account of my lame leg! It will be a dishonor if I die in bed
while I know my jihad is necessary and useful for the cause of Islam.
Why should I not fight for the cause of God and achievethe sublime
honor of martyrdom?"
As Amr was thus talking to himself, a thought occurred to him, which
made his heart tremble with joy and his eyes flash with eagerness. He
seemed to have found the solution to his problem. Limping, he
rantowards his house and called his wife, Hind, in a loud voice.
Hind went to her husband rather amazed and asked, "Amr what is the matter?"
"Hurry up. Hurry up. Bring me whatever is left over from my son's war
equipment. I want to take part in this battle. Hurry up..."
"What are you saying, Amr. God has exempted people like you from fighting..."
"Stop saying that. Do you want your husband to stay at home while your
sons acquire the glorious blessing of martyrdom? I swear by God that
I, too, am longing for martyrdom and wish to defend Islam as my sons
do. Of course, I love you, but I cannot prefer my love for you to my
love for meeting my God. Moreover, though God has exempted me from
fighting, He has not prohibited me from doing so. Now please prepare
my things quickly."
Think over it that by simply granting you the privilege of praying for
His favors and mercy, He has handed over the keysof His treasures to
you. Whenever you are in need, pray, and He gives His favors and
blessings. Imam Ali [A.S.] Seeing that her husband was so determined
to take part in the battle and would by no means change his mind, Hind
did not say anything more and hurriedly got his things together.
However, as she was worried about her husband, she quickly went to the
chief of the tribe and her family to see if they might be able to
convince him from going to the battlefront. She then returned to her
home with them.
Amr was quite ready. He had put on his chain, put his helmet on his
head, drawn his sword out of its sheath and was looking at them.
When Amr observed that his wife had gathered the chief of the tribe to
prevent his going to war,he turned to him with a determined face and
said, "Do not insist. It is useless. I will not change my decision!"
But the chief of the tribe went on insisting that he should not go to
the battlefront. Their reasoning was that it wasimpossible for a lame
man to fight.
The old man was not ableto make them understand that his love for God
and for martyrdom could not easily be driven out of the heart of a
Muslim. Finally, he had no choice but to go to the Holy Prophet with
his family and with the chief of the tribe and to obey whatever
command he would give him.
When they were in the presence of the Prophet, Amr said, "Oh Prophet
of God, my relatives want toprevent me from going to the jihad. They
want to imprison me at home while I am so eagerly desirous of jihad
and fighting for God's sake with this very lame leg."
The Holy Prophet answered, "Oh Amr! God has exempted you from jihad.
Fighting is not a duty of yours."
"I know oh Messenger of God, but I ask that you allow me to fight
against the enemies of Islam alongside you. I beg of you not to
disappoint me..."
When the great Prophet saw that the fire of faith was so enflaming in
Amr's pure heart, he gavehim an affectionate look and then addressing
his relatives and the chief of his tribe, said, "Do not disturb him.
Let him go to the battlefield. Martyrdom is his heart's desire.
Perhaps God will grant him this blessing." And thus Amr went to
thewarfront.
As the battle broke out, all saw Amr attacking the core of the enemy's
army like a powerful, angry lion and shouting,"Where are you, enemies
of God? I challenge you all because I desire to meet my God."
His sons, too, were busy fighting and creating memorable legends on
the battlefield. God witnessed the combat of the brave fighters who
were defending their divine faith. Amr and oneof his sons fought and
fought and were so severely wounded that they finally fell to the
ground while their bodies were covered with blood. Thus they
sacrificed their lives for their truthful faith. Like afaded tulip,
Amr was resting in the middle of the battlefield.
And after a while, the battle ended. The womenof Medina hurried to the
battlefield to see what had happened to their combatant men.
Some had spread the rumor that the Prophet had been martyred. They
were all anxious to knowwhether that heart-rending news was true.
Ayesha, the Holy Prophet's wife, was among these women. As she, was
going towards the battlefield, she saw that Hind, Amr's wife, hadput
the corpses of her martyred husband and son on a camel and was holding
its halter in her hands, but the camel refused to move on!
Ayesha asked her, "What news can you give me?"
Hind answered, "Many thanks to the Gracious God for the Holy Prophet
is safe and sound. I feel no sorrow as long as God's Prophet is
healthy and safe."
Ayesha asked her,"Whose corpses are these?"
"These are the corpses of my husband, my son and my brother and I want
to bury them in Medina. ButI wonder why the camel does not go ahead
and seems to be inclined to return to the battlefield."
No matter how hard Hindtried to make the camel go to Medina, she
failed and instead she observedthat the camel started going towards
Uhud in which place the battle had taken place.
Hind had no choice but to follow the camel and when she reached Uhud
she went straight to the Holy Prophet and told him the whole matter.
The Holy Prophet of Islamasked, "Did Amr not say anything when he was
leaving Medina for the battlefield?"
"Yes, he did, oh Prophet of God. He begged God not to return him to Medina."
"Then his prayers have been heard by Almighty God. Now we will bury
the three of them in Uhud."
After the three bloody bodies had been buried, the Holy Prophet said
to Hind, "In the next world, too, they will be together. How blessed
they are!"
While shedding tears of love for God and for the believers, Hind asked
the Holy Prophet, "Oh Prophet of God, please pray for me so I too
might join them and share in their blessings." And the Holy Prophet
prayed for all of them.

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Nothing has been proven about the place where Adam came downto earth

Is it true that Adam (peace be upon him) came down in India and that
Hawwa' came downin Jeddah?.
Praise be to Allaah.
What is proven definitively in the Holy Qur'aan is that Adam andHawwa'
(peace be upon them) came down from Paradise to earth after they ate
from the tree.
Allah says (interpretationof the meaning):
"Then the Shaytaan (Satan) made them slip therefrom (the Paradise),
and got them out from that in which they were. We said: 'Get you down,
all, with enmity between yourselves. On earth will be a dwelling place
for you and an enjoyment for a time'"
[al-Baqarah 2:36].
With regard to the place where they came down on earth, the Qur'aan
does not say anything about it, and there is no saheeh, marfoo'
hadeethin the Sunnah of the Prophet (blessings and peace of Allah be
upon him) which explains that, although there are some da'eef (weak)
hadeeths, such as the hadeeth that says: "Adam came down in India and
felt lonely…". This was narrated by Ibn'Asaakir in Tareekh Dimashq
(7/437) and classed as da'eef by Shaykh al-Albaani in al-Silsilah
al-Da'eefah, no. 403. There are also other hadeeths which speak of
this matter, but their isnaads are very weak.
The only saheeh reports about this matter are thewords of some of the
salaf, most of which are taken from the knowledge of the people of the
Book which were transmitted during their time. Such reports cannot be
relied upon or trusted, and it isnot permissible to believe in what
they mention of things concerning which our religion is silent. Rather
they may be narrated forthe purpose of story-telling only.
Despite that, the scholarly opinions concerning this matter differ.
Some of them said: Adam came down in India and Hawwa' came down in Jeddah.
Some of them said that they both came down in India.
Some of them said that Adam came down in a land between Makkah and
al-Taa'if called Dahna.
Some of them said that Adam came down on al-Safa and Hawwa' came down
on al-Marwah.
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
Al-Saddi said: Allah said (interpretation of the meaning): "Get you
down, all" [al-Baqarah 2:36]. So they came down; Adam came downin
India and the Black Stone and a handful of leaves from Paradise came
down with him, and he scattered them inIndia, and a perfume tree grew,
which is the origin of what comes from India of perfume from the
handful of leaves that Adam brought down. Adam only took them because
of his sorrow at leaving Paradise when he was expelled from it.
'Imraan ibn 'Uyaynah said, (narrating) from 'Ata' ibn al-Saa'ib, from
Sa'eed ibn Jubayr, from Ibn 'Abbaas, who said: Adam came down from
Paradise in Dahna, in theland of India.
Ibn Abi Haatim said: Abu Zar'ah told us: Uthmaan ibn Abi Shaybah told
us: Jareer told us: from 'Ata',from Sa'eed, from Ibn 'Abbaas who said:
Adam (peace be upon him) came down in a land called Dahna, between
Makkah and al-Taa'if.
It was narrated that al-Hasan al-Basri said: Adam came down in India
and Hawwa' in Jeddah, and Iblees in Dastumeesaan a few miles from
Basrah, and the serpent came down in Asbahaan. This was narrated by
Ibn Abi Haatim.
Ibn Abi Haatim said: Muhamamd ibn 'Ammaaribn al-Haarith told us:
Muhammad ibn Sa'eed ibn Saabiq told us: 'Amr ibn Abi Qays told us,
from Ibn 'Adiyy, from Ibn'Umar, who said: Adam came down on al-Safa
and Hawwa' on al-Marwah. End quote.
Tafseer al-Qur'aan al-'Azeem, 1/237
But all of these are words for which there is no evidence.
And Allah knows best.

She is asking about the best book on the stories of the Prophets

I need the name of a book that has not been distorted and is
trustworthy, about the stories of all the Prophets.
Praise be to Allah.
In the Book of Allah, mayHe be exalted, you will find the truest, most
beautiful and most trustworthy of stories, because it is the word
ofAllah, may He be exalted,which illuminated the world with its
lessons and rulings. Reading the stories of the Messengersand Prophets
in the verses of the Qur'aan is one of the greatest waysof bringing
benefits and good to the Muslim, let alone the immense reward that is
attained by the one who ponders the Book of Allah, may He be exalted.
Hence we advise you to be keen to pursue this way of goodness, for the
Muslimcan never do without the Book of Allah, may He be exalted, no
matter what other books he reads.
With regard to the books of the scholars about the stories of the
Prophets, the best of them – as it appears to us – are the following:
1.
Qasas al-Anbiya' (Stories of the Prophets) by al-Haafiz Ibn Katheer
(may Allah have mercy on him) (d. 774 AH). This is perhaps the best of
the books of the early scholars on this topic, as it is distinguished
by compiling all of the verses having to do withthe story of each
Prophet in one place, and making connectionsbetween them by commenting
on them and quoting hadeeths and reports that have to do with them. It
is an encyclopaedic and well organised book that discusses the lives
of the Prophets, although it quotes rather too many reports that are
not proven and some reports from Jewish sources (Israa'eeliyyaat).
However for the most part he points out the origin of these reports,
and he states that he only quotes for the purpose of studying them and
highlighting their status. So we recommend you to read this book and
study it. The one who wants to study these stories with the best
annotation should read the book al-Bidaayah wa'n-Nihaayah (Dar Hajar
edn., published under the supervision ofDr. 'Abdullah ibn 'Abd
al-Muhsin at-Turki), because Qasas al-Anbiya'is taken from the first
chapters of al-Bidaayah wa'n-Nihaayah.
2.
al-Ahaadeeth as-Saheehah min Akhbaar wa Qasas al-Anbiya' (The saheeh
hadeeths that speak of the lives and stories of the Prophets) was
compiled and their isnaads evaluated by Ibraaheem Muhammad al-'Ali
(publ. by Dar al-Qalam in Damascus and Dar ash-Shaamiyyahin Beirut,
276 pages). It is a very useful book thatis distinguished by the fact
that it includes many hadeeths that speak of the stories of the
Messengers and Prophets, and the material is organised with comments
in a manner that complements these stories. The author (may Allah have
mercy on him) put a great deal of effort into selecting saheeh and
hasan hadeeths and reports, and avoiding weak and fabricated material.
This may be the best contemporary book on this topic.
3.
Qasas al-Anbiya' by al-'Allaamah 'Abd ar-Rahmaan as-Sa'di (d. 1376
AH). This is a short book that is taken from his book Tayseer
al-Lateef al-Mannaan fi Khilaasat Tafseer al-Qur'an, in which he
recounts the stories of the Prophets as they were narrated in the Holy
Qur'aan, in sequence, and he follows each story with abrief discussion
of what we learn from it.
And Allah knows best.

Is it proven that ‘Umar (may Allah be pleased with him) wrote a letter to the Nile in Egypt so that its water would flow by Allah’s leave?

I want to know the authenticity of the story about Umar writing a
letter to River Nile. It seems to me as illogic, for the Qur'aan and
the Saheeh Sunnah do not teach such thing. Also that for drought,
Salah Ul Istisqa is authentically established.
Praise be to Allaah.
Ibn Katheer (may Allah have mercy on him) said:
It was narrated to us via Ibn Luhay'ah from Qays ibn al-Hajjaaj from
someone who told him: When Egypt was conquered, its people came to
'Amr ibn al-'Aas and said to him: O Ameer, this Nile of ours is used
to something andcannot flow unless it is done. He said, What is that?
They said: On the twelfth night of this month, we take a young girl
from her parents, and we placate her parents, then we dress her in
jewellery and the finest garments there can be, then we throw her into
this Nile.
'Amr said to them: This issomething that cannot happen in Islam; Islam
erases that which came before it (of bad customs).
So they stayed for a while, during which the Nile did not flow at all,
neither a little nor a lot, until they thought of leaving. Then 'Amr
wroteto 'Umar ibn al-Khattab, telling him about that. He wrote to him,
saying: You did the right thing. Iam sending you a piece of paper with
my letter; throw it into the Nile.
When his letter came, 'Amr took the piece of paper on which was written:
"From the slave of Allah 'Umar, Ameer al-Mu'mineen, to the Nileof the
people of Egypt.
To proceed: If you only flow on your own initative, then do not flow,
for we have no need of you. But if you only flow on the command of
Allah, the One, the Subduer, and He is the One Who causesyou to flow,
then we askAllah, may He be exalted,to make you flow."
He threw the paper in the Nile and by Saturday morning, Allah had
caused the Nile to flow (to a depth or width of) sixteen cubits in one
night, and Allah put an end to that custom of the people of Egypt
untiltoday.
End quote from al-Bidaayah wa'n-Nihaayah, 7/114-115
Similar reports were alsonarrated by Ibn 'Abd al-Hakam in Futooh
Misr,p. 165; al-Laalkaa'i in Sharh I'tiqaad Ahl as-Sunnah, 6/463; Ibn
'Asaakir in Tareekh Dimashq, 44/336; Abu'sh-Shaykh in al-'Azamah,
4/1424, via Ibn Luhay'ah.
This is a da'eef isnaad that is not saheeh, and this report cannot be
proven with such an isnaad. Ibn Luhay'ah – whose full name was
'Abdullah ibn Luhay'ah ibn 'Uqbah – is da 'eef ashe used to get mixed
up,and in addition to that he is mudallis. See at-Tahdheeb, 5/327-33;
Mizaan al-I'tidaal, 2/475-484
Qays ibn al-Hajjaaj is sadooq, from the sixth level of hadeeth
narrators (tabaqah) according to al-Haafiz Ibn Hajar; they are the
ones who it is not proven that they met any of the Sahaabah. See:
Taqreeb at-Tahdheeb, 1/25
Sometimes he narrated it as a mursal report and sometimes he narrated
itfrom the one who told him, but the one who told him is majhool and
not known.
So the report is da'eef (weak) and is not saheeh (sound)
If this story were true, everyone would know about it and it would be
well known, and it would have been widelynarrated through confirmed
isnaads, because it is an important and significant event, the like of
which should not be ignored; rather an incident less significant than
this would not be overlooked by historiansand narrators.
And Allah knows best.

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True stories - Desperate in love

:-)Hi, I am here today to share with you my story, Ihave been
searching for love since I was a kid, I am now 29 years and I was not
good in relationship, I am now onmy bed writing to you and crying,
feeling defeated and angry, wishi can do something to hurt the one i
loved just to make him feel what i feel now.
I met this guy last year, and he touched my heart very deeply. I was
afraid to go on with him because i do not want to be hurt again.
He kept telling me that i wont regret my life with him, we had so much
fun and truly loved each other, we had the best year together. He was
afraid to leave him, because he kept telling me how much he loves me.
One day he told me that he had a chance to leave the country for a job
and he will be away for a long time, he told me to wait for him,
because he loves me and he will never love anyone but me.
We said goodbye i told him that i love him and illbe waiting for him
to getmarried and to live happily ever after.
after one month he changed, he send me a pic of him on viber and i was
shocked that also sent it to another girl sheused to work with him. I
have asked him y he sent it, he told me by mistake in that time i felt
that he is cheating on me and all the promises he made to me was a big
lie, we had a fight, we did not contact for almost 12 days, I sent him
and told him if this is a break up, he text me back and told me that
he wants to be alone and wants to focus more in his new work and we
can be just friends, when i got this i was angry and sad, i do not
know what to do, I still in shock i wish i can chim again and tell him
how much i really love him and i can forget the old days we have
spend.
I wish him back because ineed him so much.

True stories - Unrequited love or soemthing else?

:-)This could be along story and to someone who willlisten I can go
through everything but let's cut tothe chase. When I was 14 I met a
guy. He was incredible and 3 years older than me. I knew I didn't have
a chance but when I was 15 yrs old he started showing interest.
By the age of 16 I was dating him pretty steady. At the age of 17 with
alotof turmoil in my life I left the state and moved. I had contact
with him butit became bitter. I married, then divorced after 17 years.
I found the guy on a website andleft amessage. He contacted me a few
days later and said he was the ne I left the message for. Now he talks
about pictures he has of me when I was younger and how cute I was.
Well some of his comments lead me to beleive that 23 years after the
fact he's still gotit bad for me. It could possibly love and he's
never gotten over me. He's not a man of many words so soemtimes it's
hard to comprehend if I'm imagining things or I'm reading just what he
means. Help!!!

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The Malaaikah (Angels) of Allah (S.W.T)

1. Angels are the creationof Allah Ta'ala, made from "Noor" (Light).
2. Angels are "Masoom" (sinless). They are purefrom all types of small
and large sins.
3. Malaa'ikah are obedient servants of Allah Ta'ala. They do what
Allah Ta'ala commands them.
4. They are countless in number. Only Allah Ta'ala knows how many
Angels there are.Allah Ta'ala has also shown their exact numbers to
his special servants like the Ambiya (Prophets) and Awliya (Saints).
5. Angels are neither male nor female.
6. They have been given the strength by Allah Ta'ala to turn into
whatever shape or form they wish, whether it be of a human or of
another creation.
7. Allah Ta'ala has given the Malaa'ikah many types of duties: some
Angels have a fixed duty of taking out the soul, some to give
rain,some have been given the task to create the face of a child in
the mother's womb, some to write the deeds of an individual, writing
our daily actions, attending Islamic functions like Zikr,
Moulood-un-Nabi (sallal laahu alaihi wasallam) , Urs Shareef, sending
Durood and Salaams upon our Nabi Muhammad (sallal laahu alaihi
wasallam) , and taking our Durood and Salaams tohim. Some are in the
constant position of Sajdah, Ruku, and Qiyaam and are busy remembering
AlmightyAllah Ta'ala all the time, etc.
8. There is a river in Heaven wherein whenever Jibraeel (alaihis
salaam) submerges his wings and shakes it, small droplets of water
drip from it. From each droplet, an Angel is created. Indeed, one
cannot estimate the droplets of water that drip from the wings of
Hazrat Jibraeel (alaihis salaam) . Why? Simply, because Hazrat
Jibraeel (alaihis salaam) has 600 wings and each wing is so huge that
when it spreads out, it casts a shadow over the entire sky.
9. Hazrat Jibraeel (alaihis salaam) is the Leader of the Angels.
10. The names of the fourfamous Angels are: Hazrat Jibraeel (alaihis
salaam), Hazrat Mikaaeel (alaihis salaam), Hazrat Izraeel (alaihis
salaam), and Hazrat Israfeel (alaihis salaam).
11. The names of a few more Angels are: Kiraaman Khaatibeen,Munkar and
Nakeer, Ridwaan and Maalik.
12. To believe that the Malaa'ikah as "Kadeem" (always have been in
existence or always will be in existence) or to believe them as the
creators is Kufr.
13. The slightest form of insult for an Angel is also Kufr.
14. Some people call their enemies or oppressors as "the Angel of
death". To say such things is not allowed and close to Kufr
(infidelity).
15. To reject the existence of Angels orto say that the strength of
all good isknown as Angels and that there are no suchthings as Angels
are both acts of Kufr.

What is Destiny (Taqdir) ?

1. Within the Knowledge of Allah Ta'ala, He wrote what was going to
happen in the worldand whatever His servants were going todo.
2. Allah Ta'ala wrote good in some people's fate and wrote bad in
another person's fate.
3. He did not make the person helpless by writing this down, but wrote
down what the servant was going to do.
4. An example of this is that if Allah Ta'ala wrote bad for Zaid, then
it was because Heis aware that Zaid is going to do bad, and ifZaid was
to do good, then He would have written good for Zaid, thus His Writing
and His Knowledge did not make any person compelled.
5. After performing bad deeds you should not say that this happened
because it was Allah Ta'ala's will and therefore it was in my destiny,
but all good things are done with the Pleasure of Allah Ta'ala and all
bad deeds are done with the pleasure of one's desires.
6. To believe yourself as totally without will or totally helpless is
a misguided belief. The Holy Prophet (sallal laahu alaihi wasallam)
has referred to those who do not believe in Taqdir to be like
fire-worshippers of hisUmmah.
7. It is forbidden to discuss or debate the subject of destiny. A
person should only think that they are not helpless like stones and
therefore cannot do anything according to their will, but actually
Allah Ta'ala has given humans the power to do as they please and the
reward and sin is based upon this power of will. Hazrat Abu Bakr
Siddique and Hazrat Umar-e-Farooq (radi Allahu anhuma) were prohibited
from discussing Taqdir.

The Khulfa-e-Raashideen - Biographies

Sayyiduna Abu Bakr, Sayyiduna Umar Al Farouq, Sayyiduna 'Uthman Ghani
and Sayyiduna Ali (radi Allahu anhumul ajma'in) were the consecutive
successors of Sayyiduna Rasulullah (sallal laahu alaihi wasallam).
These four Khulafaa (pl. for Caliph) are called the
"Khulafaa-e-Rashidun" or the "Rightly Guided Caliphs." Together, these
four Khulafaa ruled the Islamic State for about 29 years. They are
called "Rightly Guided" becausethey ruled the people of that time
exactly according to the Holy Quran and the commands of Sayyiduna
Rasulullah (sallal laahu alaihi wasallam).
Quotation Sayyiduna Abdullah ibn Umar (radi Allahu anhu) has said:
"Those who are desirousof following anyone, should follow the Sahaba
who were the best of community, whose hearts were pure,whose wisdom
was profound and who did not believe in the exhibition of outer life.
They were a people whom Allah had selectedHis Nabi (sallal laahu
alaihi wasallam) and who extended His religion to the world.
Therefore, try to imitate their ways and manners,for by Allah, they
were rightly guided people."
A Hadith on the Status of the Four Khulafa In the book,
"Shawaa'idul-Haqq" , Sayyiduna Shaikh Abu Abdullah (radi Allahu anhu)
narrates the following incident.
Once I visited the Holy City of Mecca and met a man who claimed that
he never felt thirsty. When I asked him the reason for this strange
event, he replied, "Therewas a time when I did not have any respect
for the Sahaba of Muhammad (sallal laahu alaihi wasallam). One night,
I dreamt that it was the Day of Qiyamah and there were many people in
various queues looking very thirsty and ragged. I decided to follow a
queue. We arrived at theFountain of Kauther and saw that it had four
corners. At each corner were the four Caliphs, Sayyiduna Abu Bakr,
Sayyiduna Umar, Sayyiduna Uthman and Sayyiduna Ali (radi Allahu
anhum). I thoughtthat there was no need for me to approach the first
three Caliphs as I only believed in Sayyiduna Ali (radi Allahu anhu).
Yet, when Iapproached him, he turned his head away in displeasure.
Feeling extremely alarmed, I approached the other three Caliphs and
they also behaved in the same manner. By now I was very despondent.
"I noticed that Nabi Muhammad (sallal laahu alaihi wasallam) was also
approaching the Fountain. I ran towards him and explained to him the
behaviour of thefour Caliphs. He replied, 'Why should beloved Ali
offer you a cool drink, when you bear hatred and scorn for the
Sahaba?' When I heard this, I asked Sayyiduna Rasoolullah (sallal
laahu alaihi wasallam) whether I would be forgiven or not if I
askedpardon for my incorrect beliefs. He replied that I would be
forgiven. I then recited the Kalimahagain and asked for forgiveness. I
was then ordered to return to the Fountain of Kauther and drink from
it. After this, Iawoke from my sleep. From that night onwards, I have
never felt thirsty. I then warned my family that I would only accept
those as my true family if they accepted my true beliefs.Some of them
did accept".
The presence of the four Caliphs at the four Pillarsof Kauther is also
substantiated by a Hadith. Sayyiduna Rasoolullah (sallal laahu alaihi
wasallam) said ,"The Fountain of Kauther possesses four Pillars: one
commanded by Abu Bakr, the second by Umar, the third by Uthman and the
fourth by Ali (radi Allahu anhum)".
Again, explaining the lofty status of these four Caliphs, Sayyiduna
Rasoolullah (sallal laahu alaihi wasallam) said ,"He who speaks good
about Abu Bakr, his religion is well established; he who speaks good
about Umar, his religious path has been well grounded'he who speaks
good about Uthman is enlightened with the Noor of Almighty Allah' and
he who speaks goodabout Ali holds on to a bond that never breaks. They
who speak well of my Sahaba (Companions) are truly Mu'mins".
(Shawaa'idul Haqq)

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Henna and its uses in the past and today

"The best thing with which to color your gray hair is henna or katm."
[Abu Daawood and At-Tirmithi]
Jaabir Ibn 'Abdullaah narrated that Abu Quhaafa (the Father of Abu
Bakr) came on theday of the conquest of Makkah with his hair andbeard
extremely white. The Prophet said: "Change his hair color with
something and do not use black."
Salmah, the Prophet's ,maid, said: " Anyone whocomplained to the
Prophet from pain in his head, he would say tohim, 'cup it. ' And when
complained from pain in the foot, he would tell him, 'Dye it with
henna.' " [Abu Daawood and Ibn Maajah]
She also said: "Whenever the Prophet had an ulcer, fester or eczema,
he ordered me to put henna on it." [Authentic, Jaami' al-Usool by Ibn
al-Atheer]
Henna has been utilized since ancient times as a dye to color the
nails, hands, feet and hair. The traditional henna is manufactured
from a plant known as LawsoniaAlba. This plant is cultivated in Saudi
Arabia, India, Sri Lanka, Iran, Egypt, North Africa and Australia
among others.
The effective dye component of henna is called Lawsone. It consists of
fat, resin, manitol and volatile oils.
It is mentioned in the Islamic Encyclopedia of Medicine that the
ancientEgyptians used henna in mummification.
The Egyptian henna is typically a green substance that gives the hair
a reddish brown color. Other colors are obtained by adding other dyes
to the natural henna. Some women in Sudan add a substance called
paraphenylen ediamine to the henna toreduce the time needed for dyeing
from an hour to several minutes. But this mixture can be fatal
although its cause is unknown and this is why people who apply henna
are warned against adding this substance. Henna in itself is safe
anddoesn't have any known side effects. It is 100% natural. The henna
foundin different brands of shampoos in stores and pharmacies is free
of this substance.
Recent medical researches:
Many people in recent years have been inclined to use natural
substances.The idea of returning to using some old substances that
were once used as cosmetics is gaining ground in the medical field.
One of these substances is henna. If we look at the different haircare
products available off-the-shelf like shampoos, conditioners, hair
color and hair creams, we will find that much of them contain henna.
This substance is described in the Hadeeths as being the best source
for hair dyeing. What is the scientific evidence that encourage the
return to the use of henna?
An American magazine specializing in skin diseases, Cutis, once
published an article about henna in its first edition in 1986. Dr.
Natu is a famous professor of skin disease from New York University in
America, stated that henna has several benefits, the most important
being as follows:
1. Its effects are not permanent. It does not stick permanently to the
roots of the hair like other artificial hair colors. Henna starts to
fade after 3 to 6 weeks. Itthen disappears completely and leaves no
residue.
2. Henna is compatible with all natural hair colors.
3. Henna enhances the natural color of hair and gives it shine. One
would have to use it several times before any visible changes in color
appear.
4. Henna strengthens each individual hair, restores damaged hair and
prevents split ends. There are many different shampoos and
conditioners that containhenna and do not give the hair any new color.
They give it beauty and glow.
5. Extensive usage of henna is safe in comparison with other
artificial substances. There are only rare cases of skin sensitivity.
Didn't the prophet say, "The best thing to color your hair with is
henna and katam." Recent medical evidence in our hands proves what the
Prophet said. That is not strange because the Prophet said, "Henna
isthe best perfume for the people of Jannah." If the henna is the
preferred perfume in paradise, it is the ideal hair treatment on this
earth.

The Prophet's guidance on treating skin rashes and scabies

In the books of Imaams Al-Bukhaari and Muslim it isnarrated that Anas
said: "The Messenger of Allaah has allowed Abdur-Rahmaan Ibn 'Awfand
Az-Zubayr Ibn Al-'Awwaam to wear silk garments because of a skin rash
they had." In another narration, "Abdur-Rahmaan Ibn 'Awf and Az-Zubayr
Ibn Al-'Awwaam complained to the Prophet during a battle that they had
a skin rash, and he allowed them to wear silk garments which I saw
them wearing."
There are two areas of interest regarding this narration, one in the
area of Fiqh (Islamic Jurisprudence) and another medical.
In the area of Fiqh, in principle, wearing silken garments is allowed
only for women and is disallowed for men, except whenthere is a
legitimate need. For instance, men are allowed to wear silken garments
in cold weather, when one has only a silken garment to wear and when
complaining from mange, rashes, mites or lice, as evident by the last
narration.
According to Imaams Ahmad andShaafi'i wearing silken garments is
allowed for men if a necessity warrants it. The permission given to
some Muslims due to special circumstances applies to all thosewho face
similar circumstances.
Several scholars said that the narrations that prohibit silken
garments for men apply in general. They said that the aforementioned
narration might entail a specific permission for only 'Abdur-Rahmaan
Ibn 'Awf and Az-Zubayr . They say that it is possible, though, that
this permission applies to other Muslims. When there is a probability
regarding a certain ruling, adhering to the general text is warranted.
This is why some of the narrators of this narration commented: "I do
not know if the permission does apply to whoever comes after them
('Abdur-Rahmaan Ibn 'Awf and Az-Zubayr)."
The correct opinion is that the permission is general in its
indication and that there is no evidence that it is specific or
restricted. Similarly, the Prophet once said to Abu Burdah:"This
permission applies to you and none else after you." Also, Allaah said
to His Prophet, sallallaahu alayhi wa sail am, regarding the woman who
offered herself in marriage to theProphet (what means):
"...A privilege for you only, not forthe (rest of the) believers..."
[Quran, 33:50]
In the medical area, silk is produced by an animal and is a remedy.
Silk has many benefits, such as soothing and strengthening the heart
and helping relieve several of its ailments. Silk also helps against
black bile and whatever ailments it might cause. Further, silk
strengthens the eyesight when used as eyeliner. Raw silk, which is
used in preparing medications and remedies, is hot and dry in the
first degree. When silk is usedin clothes, it is mild and heats
thebody. Sometimes it could chill thebody.
Ar-Raazi said: "Silk is hotter than linen, colder than cotton and
develops the flesh. Every typeof thick clothes weakens the body and
hardens the skin."
There are three types of clothes, one that brings warmth and also
heats the body. Another type f clothes brings warmth but provides no
heat to the body. Thethird type does not bring warmthor heat. There is
no type that brings heat but not warmth to those wearing it. For
instance clothes made of wool and animalhair elevate body temperature
and bring warmth to the skin. Onthe other hand, silk, Kittan
(linen)and cotton garments only bring warmth to the skin. Kitten
clothes are cold and dry, wool clothes are hot and dry, while cotton
garments are moderate. Silken garments are softer and less hot than
wool. The author ofAl-Minhaj stated that wearing silk, "Does not bring
as much warmth as cotton, because it is milder."
Every type of soft, polished clothes heat the body less and in less
effective in helping the decomposition process. That is why it is
better that this type of clothes is worn during summer and in hot
areas.
Since silken garments are neither dry nor thick as the other types of
clothes they help as a treatment for skin rashes that result form dry,
thick material. Hence, the Prophet allowed Az-Zubayr and
'Abdur-Rahmaan to wear silken garments due to their skin rash. Also,
silken garments are the least hospitableto mites or lice, for it is
not the best environment where mites live and thrive.
The types of body wear that neither elevates the body temperature nor
brings warmth are made of iron, lead, wood, sand, and so forth.
If one asks, "since silk provides the best type of clothes and the
most suitable for the body, why was it prohibited for men by the
Islamic legislation, which is the mot honorable, perfect legislation
and which allows the good and pure things and only prohibits the
impure things?
Scholars answered this stating different reasons, such as, that Islam
prohibited silken garments for men so that they observe patience and
abandon wearing them for Allaah's sake. Others saythat silk was
prohibited because it leads to arrogance and pride.
Yet others say that silk was prohibited because of its softnesson the
skin that leads to femininebehavior while weakening manhood and
masculinity. Hence,you rarely see a man wearing silken garments who is
not affected by its softness by inadvertently imitating feminine
behavior and softness, even if he was among the most masculine men.
Wearing silken garments will certainly diminish the manly qualities
and masculinity, although these qualities will not disappear all
together.
As for those who do not comprehend these facts, let themsubmit to
Allaah's wise decisions and adhere to the texts that prohibit it for
men.
The Prophet said: "Allaah hasallowed silk and gold for the females of
my nation and prohibited them for the males of my nation."
[An-Nasaa'i]
In another narration, the Prophet said: "Wearing silk and gold is
prohibited for the males of my Nation and allowed for the females."

Miswaak: The natural toothbrush

The Miswaak was known before Islam, but Islam added a religious
perspective to its usage.
The Prophetic guidance:
The Prophet Muhammad recommended Muslims to clean their teeth using a
Miswaak every day; especially upon waking up, when performing
ablution, before prayer, when reciting the Quran, before sleeping,
when entering the house, and when the mouth has a foul odor.
There are many Prophetic narrations thattalk about Miswaak. Following
are some of them:
'Aa'ishah related that the Prophet said: "Ten things are part of one's
natural disposition: Trimming the moustache,growing a beard, (using)
the Miswaak, sniffing water, cutting the nails, washing hands,
plucking armpits, shaving pubic hair, and conserving water." [Muslim]
Furthermore, he highlighted its importance, saying: "If it were not
that it would create hardship for my people, I would have ordered them
to use the Miswaak with every ablution and with every prayer."
[Al-Bukhaari]
Medical discoveries:
The Miswaak is a natural tool for brushing the teeth. It is taken from
theroots and branches of particular desert trees. It differs from one
region to another, but in Arabia and Asia it is taken from the Arak
tree. This is the most famous variety, and is the kind that was used
by the Prophet .
Its scientific name is Salvadora Persica. It is a tree that grows in
hot equatorial countries, especially in desert valleys. It is
widespread in the South of Saudi Arabia , Yemen , Sudan , Egypt , and
elsewhere.
Salvador Persica is an upright evergreen small tree or shrub, seldom
more than one foot in diameter, reaching a maximum height of
threemeters. The leaves are small, oval, thick and succulent with a
strong smell of cress or mustard.
The Miswaak is also obtained from other trees. In Africa, for example,
it is cut from Lime and Orange trees, and in America some are cut from
the Senna tree.
As the Arak tree is so well-known, and as it was the kind that the
Prophet used, it has been scientifically studied. The following
summarize the various discoveries regarding Miswaak.
Health effects of Miswaak :
Physically, the Miswaak isa natural toothbrush. It iscomposed of a
compact group of minute natural fibers that perform exactly the same
functionas a normal toothbrush except that it is made of natural
rather than plastic fibers. For this reason it may be more gentle on
the gums.
Miswaak's natural toothpaste is made up of many substances that
areimportant for cleaning teeth. Many researchers have studied the
Miswaak in depth, and have proven that Miswaak contains over ten
different natural chemical compounds considered essential for good
oral and dental hygiene.
They are: fluoride, silica, tannic acid, resins, alkaloids
(salvadorine), volatile oils (sinigrin), sulfur vitamin C, sodium
bicarbonate, chlorides, calcium, benzylisothiocyanate (BIT), and
others including salicylic acids, sterols, trimethylamine, saponins,
flavenoids.
Some of these components are stain removers and teeth whiteners, some
protect teeth against caries, some are bactericidal and antiseptic,
some helpin healing and to repair tissues, some promote
remineralization (building) of tooth enamel, and some give the
pleasant taste and smell.
Cytotoxicity:
Results of cytotoxictests showed no cytotoxic (celldamaging) effects
from using freshly cut Miswaak. However, the same plant used 24
hoursafter cutting did contain harmful components. Based on these
findings, researchers recommend cutting the used portion of the
Miswaak after it has been used for a day and preparing a fresh part.
Scientific comparison between Miswaak and toothbrushes:
A clinical trial study on Ethiopian schoolchildren,comparing Miswaak
withthe conventional toothbrush, found Miswaak to be as effective as
the toothbrush in removing oral deposits. The study also found
instruction and supervision to be important since the children in the
sample were not familiar with techniques for using Miswaak.
How to use Miswaak:
The method of preparinga Miswaak for use is to cut a branch or root of
the Arak tree into pieces between 10 cm and 20cmin length, and between
4mm and 14mm in diameter. Occasionally some are thicker than this.
Fresh Miswaak is brown in color, with a hot, pleasant taste. People
usually strip off some of the Miswaak's thin bark from one end, then
chewthat end a little to separate the fibers so that they become like
thefibers of a normal toothbrush. They then use it to brush their
teeth.
Length and diameter:
A length of 15cm is recommended, which is convenient to grip, and easy
to manipulate in a confined space. The diameter is normally less than
1 centimeter, which provides a supple stick firm enough to transmit
the pressure of the cleansing action to the teeth without breaking.
Freshness: Miswaak should be freshly cut so that it is supple, easily
chewed, and still rich in active constituents. The root should be
whitish-brown in color; a dark brown color indicates that the Miswaak
is no longer fresh.
If a stick is dry, the end for chewing should initially be soaked in
fresh water for 24 hours. It should be noted that soaking for unduly
long periods causes loss of active constituents and diminishes the
therapeutic properties, although the mechanical effects on the teeth
can still occur.
The end: Before Miswaak is used, the end should be washed with water.
It is then chewed repeatedly until the fibers stand out like the
bristles of a toothbrush. These fibers should be trimmed every 24
hours.
Brushing technique:
The techniques employedfor removing plaque mechanically are similar to
that for the toothbrush and the chewing stick; i.e., vertical and
horizontal brushing. The cleaning movement should alwaysbe directed
away from the gingival margin of the teeth (away from the gums) on
both the buccal(outer cheek) and lingual(inner cheek) surfaces.
Care should be taken to avoid damaging the soft tissues of the mouth.
Satisfactory cleaning can be achieved if this procedure is followed
forfive minutes.
There are two basic holds: Pen-grip (three-finger) or palm-grip (five
finger-grip). In each case the aim is to ensure firm but controlled
movementof the brush end of the Miswaak within the oral cavity, so
that every area of the mouth is reached with relative ease and
convenience.
When to use Miswaak:
In general, the Miswaak should be used a minimum of five times a day
(i.e. before each prayer). However it is recommended to use it all the
time, whenever possible.
Common mistakes in Miswaak use:
1. The end is either too thin or too thick.
2. Keeping it in the mouth while doing otherthings.
3. Not cutting the end every day.
4. Forgetting that teeth have five faces (inner, outer, two sides, and
biting/chewing face), and only using Miswaak to clean the outer faces.


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the Muslim who has entered ihraam for Hajj or ‘Umrah to omit any of their actions, or to do any of the things that are forbidden whilst in ihraam which may detract from his Hajj or ‘umrah

Is it permissible for the pilgrim to appoint someone to stone the
jamaraat on his behalf on the day of Eid or the second day, then go
back to his homeland?.
Praise be to Allaah.
In His Holy Book, Allaah commands us to Hajj and'Umrah properly, as He
says (interpretation of the meaning): "And perform properly (i.e. all
the ceremonies according to the ways ofProphet Muhammad صلى الله عليه
وسلم), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allaah"
[al-Baqarah 2:196]. Performing them properly cannot be doneunless one
does them sincerely for the sake of Allaah and following the Messenger
of Allaah (peace and blessings of Allaah be upon him). So it is not
permissible for the Muslim who has entered ihraam for Hajj or 'Umrah
to omit any of their actions, or to do any of the things that are
forbidden whilst in ihraam which may detract from his Hajj or 'umrah.
The one who appoints someone to stone the jamaraat during the days of
al-Tashreeq or on one ofthe days of al-Tashreeq and leaves on the day
of sacrifice is regarded as one who is mistaken andwho is mocking the
rituals prescribed by Allaah. The one who appoints someone to stone
the jamaraat on his behalf on the eleventh or twelfth during the days
of al-tashreeq and does thefarewell tawaaf so that he can leave
quickly has gone against the teachings of the Messenger of Allaah
(peace and blessings of Allaah be upon him) and what he has enjoined
of performing the rituals inthe proper order. He has to repent and
seek forgiveness for that, andthe one who does that has to offer a
sacrifice for not staying overnight in Mina, and a sacrifice for not
stoning the jamaraat for which he appointed a proxy and left, and a
third sacrifice for the farewell tawaaf even if he circumambulated the
Ka'bah when he left, because he did the tawaaf at the wrong time, for
the farewell tawaaf can only be doneafter one has finished stoning the
jamaraat.
And Allaah is the Source of strength. may Allaah send blessings and
peace upon our Prophet Muhammad and his family and companions.

the mountain of ‘Arafaat which is known to the people as Jabal al-Rahmah. It was not his way to climb this mountain during Hajj or to take it as a ritual

Is there any specific reward for climbing up Jabal al-Rahmah on the
day of 'Arafah and praying there?.
Praise be to Allaah.
It is not proven that the Prophet (blessings and peace of Allah be
upon him) encouraged climbing the mountain of 'Arafaat which is known
to the people as Jabal al-Rahmah. It was not his way to climb this
mountain during Hajj or to take it as a ritual. He (blessings and
peace of Allah be upon him) said: "Learn from me your rituals (of
Hajj)." The way of the Rightly Guided Caliphs and all the Sahaabah was
like that of the Prophet (blessings and peace of Allah be upon him),
and the same was true of those who followed in their footsteps. They
did not climb up to this mountain during their Hajj and they did not
take it as a ritual, following the example of the Messenger of
Allah(blessings and peace of Allah be upon him). What is proven is
that he(blessings and peace of Allah be upon him) stoodat the foot of
this mountain at the large rocks and he said: "I have stood here and
all of 'Arafah is the place of standing, and avoid the valley of
'Aranah. Hence many of the scholars, such as Imam al-Nawawi, Shaykh
al-Islam Ibn Taymiyah and Shaykh Siddeeq Khan, said: Climbing this
mountain during Hajj as if it were a ritual is an innovation. The
Prophet (blessings and peace of Allah be upon him) said: "Whoever does
an action that is not part of this matter of ours will have it
rejected." It was not his practice to offer any naafil prayer in the
standing at 'Arafah; rather he limited it to praying Zuhr and 'Asr in
Masjid Namirah, joining and shortening the prayer. He did not take any
place for prayer in what is called Jabal al-Rahmah in which those who
climb this mountain should offer naafil or obligatory prayers on the
day of 'Arafah. Rather, after praying Zuhr and 'Asr, hebusied himself
with remembering Allah (dhikr), reciting tasbeeh ("Subhaan Allah"),
tahleel (Laa ilaaha ill-Allaah), tahmeed (al-hamdu Lillah), takbeer
(Allahu akbar) and Talbiyah, calling upon his Lord and beseeching Him,
until the sun set. So taking a place on this mountain in which to pray
by those who climb up it is an innovation introduced by the ignorant.
And Allah is the source ofstrength; may Allah send blessings and peace
upon our Prophet Muhammad and his family and Companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas.
Shaykh Ibraaheem ibn Muhammad Aal al-Shaykh, Shaykh 'Abd al-Razzaaq
'Afeefi, Shaykh 'Abd-Allaah ibn Ghadyaan, Shaykh 'Abd-Allaah ibn
Munayyi'
Fataawa al-Lajnah al-Daa'imah, 11/206-208
Shaykh Ibn Uthaymeen (may Allah have mercy on him) said:
Climbing up the mountain of 'Arafaat is not something that is
prescribed in Islam; rather if the people take it as an act of worship
it is an innovation; it is notpermissible for people tobelieve that
this is an actof worship or to do it onthe basis that it is an act of
worship. The Messenger (blessings and peace of Allah be upon him) was
the keenest of all people to do good and was the most effective of all
people in conveying the message and he was the most knowledgeable of
all people of the religionof Allah. He did not climbthis mountain or
instructanyone to do so, and he did not approve of anyone climbing it
as faras I know. Based on that,climbing this mountain is not
prescribed; rather the Messenger of Allah (blessings and peace of
Allah be upon him) said, when he stood behind iton the eastern side:
"I have stood here and all of 'Arafah is the place of standing." It is
as if he (blessings and peace of Allah be upon him) was indicating
that each person should stand in his own spot and not push and shove
in order to reach the place wherethe Messenger (blessingsand peace of
Allah be upon him) stood.

‘Aa’ishah (may Allaah be pleased with her) narrated that the Prophet (peace and blessings of Allaah be upon him) entered uponhis family one day and said: “Do you have anything (i.e., any food)?” They said, “No.” He said, “Then I am fasting.” (Muslim, 1154, 170).

I know of the virtue of fasting the day of 'Ashoora, and that it is
expiation for the year that came before. But because we use the
Gregorian calendar I did not know when 'Ashoora is until the morning
of the day itself. I had not eaten anything, so I intended to fast. Is
my fast valid, and will I get the rewardof this day and receive
expiation for the previous year?.
Praise be to Allaah.
Praise be to Allaah for making you keen to do naafil acts of worship.
We ask Him to make us and you steadfast in doing that.
With regard to your question about forming the intention to fast from
the night before, there is sound evidence from the Prophet (peace and
blessings of Allaah be upon him) that the intention to observe a
naafil fast formed on themorning of the day itselfis valid, so long as
a person has not ingested anything that breaks thefast after dawn.
'Aa'ishah (may Allaah be pleased with her) narrated that the Prophet
(peace and blessings of Allaah be upon him) entered uponhis family one
day and said: "Do you have anything (i.e., any food)?" They said,
"No." He said, "Then I am fasting." (Muslim, 1154, 170). The word
"idhan" (translated here as "then", in the sense of "in that case")
indicates that it is permissible to form the intention of observing a
naafil fast on the day itself. This is unlike the obligatory fasts,
which are not validunless one forms the intention the night before,
because of the hadeeth, "Whoever doesnot form the intention to fast
before dawn, has not fasted." Abu Dawood, 2454; al-Tirmidhi, 726;
classed as saheeh by al-Albaani in Saheeh al-Jaami', 6535. What is
meant here is obligatory fasts.
Based on this, then your fast is valid. With regard to getting the
reward for fasting, will this be reward for the whole day or from the
time of the intention only? Shaykh al-'Uthaymeen (may Allaah have
mercy on him) said:
There are two scholarly opinions on this matter. The first is that he
will be rewarded from the beginning of the day, because the correct
Islamic fast can only be from the start of the day.
The second view is that he will only be rewardedfrom the time of his
intention, and if he formed the intention at midday then he will be
rewarded for half a day. This is the correct view, because the Prophet
(peace and blessings of Allaah be upon him) said, "Actions are but by
intentions, and each person will have but thatwhich he intended."
Thisman only formed the intention during the day, so he will be
rewarded from the time he formed the intention.
Based on the correct opinion, if a fast is connected to a particular
day, such as fasting on Mondays and Thursdays, and fasting on al-ayaam
al-beed (the13th, 14th and 15th of each Hijri month) or fasting three
days each month, and a person forms the intention during the day, he
will not be rewarded for the entire day.
Al-Sharh al-Mumti', 6/373.
The same applies to the case of one who did not intend to fast
'Ashoora until after dawn had come: he will not get thereward for
fasting 'Ashoora', which is the expiation of one year, because his
case is not like that of one fasted the whole day of 'Ashoora', rather
he only fasted part of it, from the moment he first formed the
intention of fasting.
But he will be rewarded in the general sense of the reward for fasting
during the month of Allaah Muharram, which is the best kind of fasting
after Ramadaan (as it says in Saheeh Muslim, 1163).
Perhaps one of the main reasons for your and many people's not knowing
when 'Ashoora is, or al-ayyaam al-beed, until the day has started,is –
as you mention – useof the Gregorian calendar. Perhaps missing out on
these special days will motivate you and others whom Allaah blesses
with guidance, to followthe lunar Hijri calendar which Allaah has
prescribed for His slaves and approved of for His religion, even if
that is only with regard to theirpersonal dealings, so as to revive
this calendar which reminds us of different shar'i occasions, and in
order to be different from the People of the Book whom we are
commanded to differ from and be distinct with regard to their rituals
and unique characteristics, especiallysince the lunar calendar was
followed by the earlier Prophets, as may be understood from the
hadeeth which mentionsthe reason why the Jewsfasted 'Ashoora – which
is a day that is known through the lunar calendar. They said that it
was the day on which Allaah had saved Moosa. This indicates that they
followed a lunar calendar and not the months of the solar European
calendar.
Al-Sharh al-Mumti', 6/471
May Allaah make your missing out on this special reward, and the
missing out of others who are keen like you, lead to a good outcome,
so this will make you strive harder in doing good works and acts of
worship. This may make you more keen than people who do some act of
worship regularly andfeel content with what they are doing, and may
fill them with self-admiration.
We ask Allaah to bless us with His bounty and reward, and help us to
remember Him and give thanks to Him.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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20 Minutes of Tahajjud

Some people say that a person without a job is more busy than a
personwho is working because a jobless person is always going here and
there to look for jobs. Even if this person gets ajob that requires
him to stay up all night will do so as he needs to earn money. This is
the natureof human beings. When he knows the value of something, he
will try to attain it even if it be hard for him.
Allah Ta'ala has granted us the gift of Tahajjud Prayer. Through this
prayer, we can get manyblessings from Allah. Problems such as
sickness, family issues, money, hunger, etc can easily be removed by
praying to Allah at Tahajjud time. However, because we did not
recognize the value of this prayer, it is very difficult for us to
spare only 10-20 minutes of our sleep to get up and pray. On the other
hand, for some money, we are ready to stay up the whole night.

The Locks on the Door

I always lock my doors before going outside. I believe all of us do
the same to protect our valuable properties fromthe thieves. I have
seen people with more than 3locks on the door and some also have a
specialized integrated alarm system against forceful entry! Some
alsohave 24 hours live monitoring systems builtin the house. Then one
day I was thinking, it is quite sad that we use so many locks in order
to safeguard some belongings, but, we have little or no locks at all
in ourselves to safeguard our iman from Shaitan and evils ofthis
world. This iman, which is more precious than any material thing,
needs more protection than our belongings.

Darkness vs. Light

Once I had to go to a cityfor a few days. My plane landed there during
the late night hours. A brother gave me a ride to the place where I
was going to stay. This was the first time I visited this town and was
curious to see what it looked like. However, it was dark at night and
I wasn't able to see many things.
The next day, I went out with the brother and he happened to take the
same road as the previous night. But sinceit was day time, I was able
to see the river, hills, and many other landscapes that was not
properly visible the previous night.
It came to my mind that this is similar to what wego through in our
lives. Allah Ta'ala as told us through the Quran and Prophet Muhammad
(saw) about the many unseen things that are awaiting us in the
hereafter. While we are in this world, it's just likewe are in
darkness. We are not able to see all these things. But as soonas we
die and close our eyes, everything will open up to us like the day
time and we will seewhatever was hidden.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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