*Birthday of Imam Mahdi (ATFS) is the day of the Oppressed People of the World

The appearance of the Imam Mahdi (as) is Allah'sfavour for the
oppressed and the weak, and is a means of their coming to power and
gaining the promised divine succession of the world. Holy Qur'an says
"We have decided to grant favour to the suppressed ones by appointing
them leaders and heirs of the earth", (Al-Quran: Chapteral-Qasas,
28:5). The appearance of Imam Mahdi (as) means the realization of the
promise Allah (SWT) made to the righteous in Holy Qur'an. "Verily we
have written in the Psalms (zaboor) after the Torah had been
revealed:My righteous servants shall inherit the earth." (Al-Quran:
Chapter al-Anbia, 21:105)
This auspicious occasion of birth anniversary of Imam Mahdi (atfs)
surely revives our hopes for a better future ahead when Imam Mahdi
(as) reappears from the occultation. Additionally, it is a special
reminder to those suffering under oppression and tyranny that
resistance and resilience in the face of injustice will only serve
them in the long-haul. The belief in Imam Mahdi(as) is a manifestation
forglobal community that the battle between truth and falsehood will
culminate in favour of forces of truth once the Promised one returns.
The continuation of the occultation of Imam Mahdi (as) is meant to
preserve the vigilance and advance the cause ofjustice. It is
important that as part of our waiting of Imam Mahdi (as), we
persistently oppose all bullying powers (global, domestic,secular,
religious or in any other form or shape),and remain steadfast during
adversarial times. The global dominance of few arrogant and oppressive
powers has yielded two billion starved people across theglobe,
millions displaced due to warmongering policies and majority of
nations subservient. In such circumstances, the silver lining is the
belief in the eventual global just governance of the ultimate saviour.
It convinces human beings that the world status quomust be denounced
and wait for a turnabout in the living conditions of the humanity at
large. Hence, it is imperative and incumbent upon the well-wishers and
followers of Imam Mahdi (as) to lay the practical groundwork necessary
for his return in addition to the prayers.

*Advent of Imam Muhammad al-Mahdi (ATFS)

Ali and his family were very pious and religious people, they would
visit Islamic Center's and Masjid's every Thursday and Friday, they
would seldom missed any opportunity as far as"rights of Allah" like
performing prayers and other mandatory religious requirements was
concerned but the same could not be said when it came to the rights of
the oppressed. Not that they did not like to help the oppressed
buttheir "hectic schedule" and "low priority" prevented them from
making the necessary effort in that direction.
It was the auspicious night of 15th Shab'an thebirth anniversary of
Imam Muhammad al-Mahdi (ATFS) and Ali was extremely please with
himself as he was able to joined the congregation at the Islamic
Centre to celebrate the occasion and to perform special prayers,
including the supplications invoking Allah (SWT) to hasten the advent
of Imam Muhammad al-Mahdi (ATFS). After staying awake throughout the
night in prayers and assuming close proximity of Imam Mehdi (ATFS), he
peacefully went to sleep.
Ali woke up on a bright, sunny morning and looked out of the window.
It looked like a perfectly normal day, but then he remembered it
wouldn't be as perfect as he would've liked it to be. Just this past
week, the sun had started risingfrom the west and setting in the east.
The meteorologists at NASA kept saying again and again on the news
mediathat it was only the dust from the severe earthquakes occurring
around the world that was causing this outstanding mirage. Thatit
wasn't the only thing making 'top headlines' on the news though. A
powerful man was slowlytaking over the world under the guise of "war
on terror". Could he be the prophesized"Sufiani" Ali wondered, the
evil person appearing before the advent of Imam Mehdi (ATFS) as he sat
in his bedtrying to remember where he had heard about him before. Was
it in one of the Islamic speeches or at "Sunday Madrassa", Yes, he
said tohimself it was at "Sunday Madrassa" that's where he had heard.
But what did they warn us about"Sufiani"? He is a rich, powerful man
with plenty of resources. He will buy the high profile people from the
Muslim Ummah to promote his evil plan while the majority will remain
completely oblivious to what is really going on, their primary and
only concern would be to satisfy their desires whatever that may be,
consumption, sex, love, status, money, etc. In the mean time, Sufiani
and his army shall be pulling the strings and profiting from global
exploitation with no resistance because the masses were simply
mindless zombies.
Ali was just getting readyto get out of bed when he heard a loud voice
saying that the one who will rid the world of injustice has come. Just
as the voice stopped speaking, Ali heard another voice that spoke to
him softly, in a very soothing tone that immediately made him feel
very sleepy. "Go backto sleep" it said. "There isno one here your mind
is playing tricks on you. Think of how tired you are and how warm your
bed is. Go on back to sleep." Like a fool, Ali listened to the voice
and went back to sleep.
The sound of the doorbell woke him up, Alitried to ignore it but the
persistent ringing convinced him that whoever was there was not going
away. Finally Ali dragged himself out of the bed to open the door. He
saw a handsomeyoung stranger staring athim with kindness. The stranger
greeted him in an extremely polite way. Ali usually wouldn't
invitestrangers in his house, but something about thisman made him to
invite him inside. As the stranger stepped in, he said "are you ready
to join me in my struggle to spread justice in this world". On hearing
this, Ali was baffled, confused and perplexed, gatheringenough courage
he asked, "Who are you?" The stranger politely replied, "you always
stood-up whenever my name was uttered as a indication of joining me in
my struggle, on hearing my name you would place your right hand on
your head as a sign of offering your head in my cause" - The time has
come, Islam needs your sacrifice in order to restore the justice and
peace". He further continued "I am preparing an army that will help us
get rid of these evil people, and restore peace and justice". On
hearing his words, rush of adrenaline soared through Ali's vein,
comprehension dawned on him as he realized that he was in the presence
of his Imam. Ali's knees felt weak as relief washed over him.
Ali replied, "O my Imam, I have patiently waited foryou all along
during these hard times and I would be highly obliged to join your
army if you could solve my simple little problems, you see I just
bought my first big house and to pay the"mortgage" for this I and my
wife have to work round the clock. The big house without the furniture
was worthless so we bought new furniture's. In this new neighbourhood
all my neighbours had new latest car so we got new cars. To watch the
annual Hajj Pilgrimage live from Makkah and Ashura live from Karbala
we bought new plasma TV, all this recent expenditures has put us in
tremendous debt. Than we have this"recurring" expense of my children's
that are undergoing graduation, can you help me with thissmall
problem. The Imam stood in silence, he did not speak......
Ali continued......if my problems could be solve, I would gladly
joined you. I know I am sounding similar to my forefathers that left
your forefathers stranded before but let me tell youthat my
forefathers were wrong because they had more time then we have, you
see we are terribly swamp at times for weeks together I don't get time
to see my wife or my children's we just exchange messages on"voice
mails" and"emails". If I had time I would have gladly joinedyou
however I promise you that every evening I will perform additional
prayers for your success, please consider me with you spiritually and
financially. The Imam looked at Ali walked away towards the door
saying, "You are the real cause of my delay, you are still not ready
for my mission".
Allahu Akbar Allahu Akbar! Ali opened his eyes, he was jolted awake by
the sound of the adhan emanating from his digital alarm clock. He sat
up in his bedand looked around his master bedroom. His heart was still
beating fast as he realized that it was a tragic dream. A dream that
has shattered all his hope, all along he has thought that he was
waiting for his Imam but his dream has proved otherwise. He had
gathered enough "signs on the appearance" of Imam but failed to meet
the "conditions of appearance" he realized how unprepared he was for
his Imam's advent, he cried from the depth of his heart, he fell to
the floor crying in shame andsaying "O Allah let this tragic dream
become wake-up call for my preparation, give me courage and hope to
work for the condition that will result in the final uprising of Imam
Muhammad al-Mahdi (ATFS)".

*Imam Al-Mahdi (as): The Awaited Hope for Humanity

The belief in the Mahdi is not only an essential doctrine deep-rooted
in Islamic faith; it is rather an embodiment of human nature
regardless of one's religious affiliations. For it is the universal
desire of humans as a whole to try to achieve or at least witness the
realisation ofthe ultimate objective of their existence, through which
they will achieve perfection and social happiness in its entirety.
Therefore, by reason of inner necessity and inspiration, humans will
see a day when society will be replete with justice.
More importantly, from a religious perspective the concept of the
Mahdi is the culmination of human struggle in their path towards Allah
the Almighty. It is when true Justice will be establishedthrough human
hands but with Divine succour resulting in the prevalence of truth
over falsehood and all its offshoots.
And say: "Truth has (now)arrived, and Falsehood perished: for
Falsehood is(by its nature) bound to perish." (Holy Qur'an, 17:81)
Having identified that the need for the Mahdi is a subject of inner
necessity that is instilled into the hearts of humans, it is essential
to outline the duties of the human race as a whole intrying to achieve
a purgatory state of social felicity in the outward absence of the
Mahdi that would lay a foundation for his imminent reappearance.
However, in the case of such a state being reached, it prompts one to
question the fundamental motive behind the concealment of the Mahdi
despite when the social and political factors are welcoming to his
presence and his precepts. To this we say; Yes Indeed, this is exactly
where the problem lies! The principle reason that is delaying the
reappearance of the Mahdi is that the people aren't ready to
acknowledge the perfect leader and the perfect ideology that is to be
established by him, as clearly mentioned by the Mahdi himself in one
of his narrations;
'If our Shi'a (followers), may Allah help and succeed them to His
obedience, were united in wholeheartedly honouring the promise and
obligation that is upon them, there would have been no delay in
meeting us (i.e. in our reappearance), and bliss and felicity for them
would have hastened by seeing us with full knowledge and certainty of
testifying to our (leadership)'
Therefore, each and every one of us has to be very cognisant of their
acts, in relation to the part we play during the occultation of the
Mahdi. This period has been like none other before nor is the test set
upon the Muslim Ummah and humanity at large like any before. With lack
of direct contact with the divine leader of the time and the many
injustices that have overwhelmed today's society resulting in moral
demise on another side, many seek the help of Allah (SWT) and pray for
the hasty reappearance of the Mahdi and his promised victory. Strong
faith in the promised triumph in the midst of injustice anddarkness is
a means of separating the true believers from the rest. A brief look
into history shows endless of these so-called followers who eventually
betrayed theirleaders and thus put eternal shame and disgrace on
themselves. Aperfect example being the story of the inhabitants of
Kufah in Iraq at the time of the great ancestor of the Mahdi, Imam
Husayn son of Imam Ali (as), for whom he weeps blood each day until
the day of his reappearance.
Certainly those fortunate and blessed individuals who will take part
in this grand culmination of servitude, which will result in the
prevalence of Truth over all forms of falsehood, will be those whose
conviction in the Mahdi and the promised day is resolute. The
believers will be constantly tested by those whose aim is staunchly
fixed in denying the Mahdi, by using arguments such as his age, for
the Mahdi's age is now 1176 years. Many find it difficult to believe
that a human canlive for a period of this length, however, the
impossibility in this objection is relative and its relation is to
some person, place and time. What is impossibility to one person, time
or placemay be very possible to another, as we well know. Moreover, it
should be said that living for such a length of time is neither a
scientific nor a logical impossibility. Today scientists have
succeeded in prolonging the life of certain animals, hundreds of times
beyond their normal life spans by artificially creating conditions
that delay the degeneration of their tissues and cells. The failure of
this being effectively carried out on humans is merely due to the
increased difficulties involved, however, it is inno way an
impossibility, from a scientific point of view, to achieve this in the
future.
Imam Mahdi (as) was born on the fifteenth of Sha'ban in the year two
hundred and fifty five (255) after Hijrah. His birth was kept secret
since the authorities of the time were actively seeking to execute him
should he be found alive.The circumstances of his birth were
therefore, very similar to that of theProphet Moses (as) who was also
been searched for by the authorities of his time, for the Pharaoh was
well aware of the prophecy that a child would grow up to prevailover
him and his evil ruleand would replace this with the belief in the
true One God whose Power, Might and Wisdom is Absolute.
Similarly, the Abbasid Caliphate was well awareof Imam Mahdi (as) and
of how he would fill the world with justice and truth after it had
been filled with injustice and falsehood, from several traditions
originating from Holy Prophet Muhammad (saw). These narrations are
present to date in both Shi'a and Sunni books.
"The world will not come to an end until a man from the descendants of
Husayn takes charge of the affairs of the world and fills it with
justice and equity as it is filled with injustice and tyranny."
At the age of five, after the tragic martyrdom of his father, the
eleventh divine successor of Holy Prophet Muhammad (saw) - Hassan son
of Ali , Imam Mahdi went into a minor occultation. Duringthis period,
Imam Mahdi (as) was in contact with his followers through appointed
deputies. This lasted for a period of about sixty nine years. A few
days before the death of his fourth and final deputy Imam Mahdi (as)
informed his followers, through his deputy, that there would be no
more deputies after the death of the current one and after thisperiod
Imam Mahdi (as) would go into a Major Occultation, which wouldcontinue
until the day Allah (SWT) grants permission to the Imam Mahdi (as) to
manifest himself. During this period, none would be able to approach
Imam Mahdi (as) through deputies or through direct contact. In regards
to the duration and the importance of this period, Holy Prophet
Muhammad (saw) was once asked about the nature of the reappearance of
Imam Mahdi. In his reply Holy Prophet likened the time of the
Reappearance of Imam Mahdi to that of the Hour of Resurrection and
then narrated the Quranic verse;
"He alone will manifest it at its proper time. It is heavy in the
heavens andthe earth. It cometh not to you save unawares" (Holy
Qur'an, 7:187)
An important question is raised in relation to this specific period,
by those who doubt or question the existence of Imam Mahdi (as). What
is the benefit of divine Imam tohis followers during his occultation?
In order to answer this question, one should realise that the position
and the role of an Imam is not only to administer the affairs and the
needs of Muslim Ummah, rather he is the link between man and God, the
link between the material and the spiritual worlds. Moreover, his
physical presence or absence has no bearing on his position in regards
to this role. This can be derived from one of the sayings narrated by
Imam Mahdi (as) himself;
'My benefit (to the people) during my occultation is similar to that
of the sun when it disappears from sight behind the clouds.'
Examining the above saying from a scientific approach, we understand
that just like how the Earth is sustained with the Sun's energy and
light irrespective of whether itis behind clouds, similarly, we derive
immense spiritual benefitfrom our Imam regardless of whether he is
physically with us or not. Furthermore, one can also obtain another
important role of Imamate from the saying above. Today, we know that
the Sun is the centre of the solar system and its existence nourishes
and nurtures for the planetary objects around it, similarly Imam's
sole presence, whether active or not, is of paramount importance as it
is the source of life for all as without the existence of God's proof
on Earth the world is tantamount to complete annihilation.
We therefore have to be mindful of what we do and should endeavour in
making our souls pure bynourishing them with theDivine light thus
making our souls the abode for Allah (SWT) and his beloved angels.
Spiritual perfection should be our goal and if there is any doubt as
to whether Imam is aware of our actsand is overlooking the welfare of
his followers, a saying by Imam Mahdi (as) should suffice;
'We have not ignored your consideration, and have not forgotten your
mention; otherwise hardship would have descended upon you andyour
enemies would have exterminated you.'
Imam Mahdi (as) is therefore watching over our affairs and is
patiently awaiting our response to his call. The matter regarding the
return of Imam is not onesimply related to awaiting a time frame
chosen by the Almighty Allah (SWT), rather in accordance to the
narration from Holy Prophet Muhammad (saw) , it has a direct
relationship with our own actions, as he says;
'The best of actions is awaiting Al-Faraj (the return)'
The emphasis in this saying is on the word 'actions', because it is in
reference to participating in an actionin order to bring about that
awaited time. From this narration stems the School of Awaiting whichis
a comprehensive study into the necessary approaches and actions of the
Muslim community in order to hasten the appearance of the return.
It is therefore necessary for everyone to work tirelessly for this
objective and to remember that this mission is the only legitimate
solution to theproblems faced by mankind at large. It is
theresponsibility of everyone to remind those around them of this
sacred mission and it is likewise their responsibility to sacrifice
their time, efforts and even their finances for the cause of the
awaited Imam.
It is a frequent saying amongst many Muslims, when they remember
themartyrs of Karbala to chant: "If only we were with you, for surely
we would have been victorious." We today have that option, we have an
Imam in occultation waiting for us to reach out towards him. He is
patiently waiting for that time to come where a small group of people
would truly be of his followers such that he may appear and lead this
Muslim Ummah towards salvation, and yet we as apeople sit and do
nothing.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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The meaning of the ideathat Allaah is in heaven is that He is above the heaven

I have read the many translations in english ofthe Holy Quran: Surat
Mulk Verses 16-17 dr mosin khans say Do you feel safe from the one who
is OVER the heaven, in both these ayats; however Yusaf Ali and
pickthal state IN the Heaven, and some of theurdu translations say IN
the heaven, im a little confused because my Aqeedah is that Allah
swtis above the heavens and his throne in a manner that fits his
majesty, and he does descend to the first heaven during the 3rd part
of the night. Also there interpretation of Istawa is fixed on the
throne, M.khans is rose over(in a manner that Suits my Lord). I would
realy appreciate it if you could explain this in detail, What does the
ayat really say and whenwas it revealed, I have read ibn kathir there
is not much detail for this ayat there. Your website has been very
helpful and i find it alhamdulilah very honest and frank, I have
previously suffered fromWaswasa, which i have recovered fom al praise
be to Allah(swt) through your sites ansers.
Praise be to Allaah.
With regard to the issue of Allaah being above His creation and rising
above His Throne, there are two important principles which must
beestablished and highlighted:
1.
Affirming that which Allaah has affirmed for Himself in His holy Book,
in which He describes Himself as being above all of His creation, and
rising above His Throne after creating the heavens and earth. This is
stated in clear and unambiguous verses of the Qur'aan. Allaah says
(interpretation of the meaning):
"And to Allaah prostrate all that is in the heavens and all that is in
the earth, of the moving (living) creatures and the angels, and they
are not proud [i.e. they worship their Lord (Allaah) with humility].
50. They fear their Lord above them, and they dowhat they are commanded"
[al-Nahl 16:49-50]
"Do you feel secure that He, Who is over the heaven (Allaah), will not
cause the earth to sink with you, and then it should quake?
17. Or do you feel secure that He, Who is over the heaven (Allaah),
will not send against you a violent whirlwind? Then you shall know how
(terrible) has been My Warning"
[al-Mulk 67:16-17]
And the Prophet (blessings and peace of Allaah be upon him) said: "Do
you not trust me, when I am the trustee of the One Who is above the
heaven and the news of heaven comes to me morning and evening?"
Narrated by al-Bukhaari (4351) and Muslim (1064). And he also said:
"Show mercy to those who are on earth so that the One Who is in heaven
will show mercy to you." Narrated by al-Tirmidhi (no. 1924) - he said
it is hasan saheeh. And he also said: "When Allaah created the
universe, he wrote in His Book, whichis with Him above the Throne: "My
mercy prevails over My wrath." Narrated by al-Bukhaari (3194) and
Muslim (2751).
See also the answers to questions no. 992 , 9564 , 11035 and 47048 .
2.
Nothing of Allaah's creation can encompass Him and He is not contained
within His creation. He, may He be glorified, has no need ofit. He is
above needing itand exalted be He aboveany of His creation
encompassing Him.
Allaah says (interpretation of the meaning):
"No vision can grasp Him, but He grasps all vision. He is Al-Lateef
(the Most Subtle and Courteous), Well-Acquainted with allthings"
[al-An'aam 6:103]
"He (Allaah) knows what happens to them (His creatures) in this world,
and what will happen tothem (in the Hereafter) but they will never
compass anything of His Knowledge"
[Ta-Ha 20:110]
From these two principles, Ahl al-Sunnahestablished that the ideaof
Allaah's being above His Throne and above all of His creation means
that He is above all creation, above the heaven, above Paradise, above
the Throne, and none of His creation encompasses Him, He does not need
any of them; rather He is their Creator and Sustainer. The texts which
describeAllaah as being in heaven mean that He is high above His
creation: they do not mean that the heaven surrounds and encompasses
Him. That is because heaven [sama'] here means high, and it is not
referring to the created heaven. Or it may be saidthat the proposition
in [fi] in this case means above ['ala], i.e., above the heaven.
It is proven that 'Ali ibn al-Hasan ibn Shaqeeq, the shaykh of
al-Bukhaari, said:
I said to 'Abd-Allaah ibn al-Mubaarak: How do weknow our Lord?
He said: [He is] in the seventh heaven above His Throne. According to
another version: [He is] above the seventh heaven above His Throne,
and we do not say as the Jahamiyyah do, that He is here on earth.
That was said to Ahmad ibn Hanbal, and he said: This is how we understand it.
Imam al-Dhahabi said, commenting on this report:
This is saheeh and proven from Thaabit ibn al-Mubaarak and Ahmad (may
Allaah be pleased with them both). The words 'in heaven' in another
report explain to you that what he meant by saying 'in heaven' was
'above the heaven', as in the other saheeh report which he wrote to
Yahya ibn Mansoor al-Faqeeh. End quote.
Al-'Arsh 2/189
We will quote here the words of the scholars which explained and
clarified this matter:
Al-Haafiz Ibn 'Abd al-Barr(may Allaah have mercy on him) said:
With regard to the words of Allaah (interpretation of the meaning):
"Do you feel secure that He, Who is over the heaven [fi'l-sama']
(Allaah), will not cause the earth to sink with you, and then it
should quake" [al-Mulk 67:16], what it means is the One Who is above
the heaven, i.e., above the Throne. The word fi [in the phrase
fi'l-sama' (translated above as 'over the heaven'); fi literally means
'in'] may mean 'ala [above, over]. Haven't you seen the verse in which
Allaah says (interpretation of the meaning): "So travel freely (O
Mushrikoon) forfour months (as you will)throughout the land
[fi'l-ard]" [al-Tawbah 9:2], meaning on the land; and the verse in
which He says (interpretation of the meaning): "and I will surely,
crucify you on the trunks of date palms [fi judhoo' al-nakhl]" [Ta-Ha
20:71]. End quote.
Al-Tamheed, 7/130
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The salaf, the imams andall the scholars of the Sunnah, when they say
that He is above the Throne, He is in heaven above all things, do not
mean that there is something which contains Him or surrounds Him, or
that He has a location, or thatthere is something that encompasses
Him. Exalted be He above that. Rather He is above all things, He has
no need of all things, and all things are in need of Him. He is above
all things, He is the One Who carries the Throne and its bearers by
His power and might. All created beings are in need of Him, but He has
no need of the Throne or of any created being.
With regard to what it says in the Qur'aan and Sunnah, "Do you feel
secure that He, Who is over the heaven [fi'l-sama']...?" [al-Mulk 67:16]
and so on, some people may understand the word heaven as being the
same as the created heaven on high or the Throne and what is beneath
it, so they say that His words "in heaven (fi'l-sama')" mean that He
is above the heaven, as the words"and I will surely, crucify you on
the trunks of date palms [fi judhoo' al-nakhl]" [Ta-Ha 20:71] mean on
the trunks of date palms, and the words "So travel freely (O
Mushrikoon -- see V.2:105) for four months (as you will) throughout the
land[ fi'l-ard]" [al-Tawbah 9:2] mean onthe land.
There is no need for that; rather the word sama' (often translated as
heaven) refers to what is up high, and does not apply to any specific
thing. So the words fi'l-sama' [translated above as 'in heaven'] apply
to that which is up high as opposed to being low ordown.
He is high and the highest, and He is the Highest of the high; there
is nothing beyond the Most High, may He beglorified and exalted. End
quote.
Majmoo' al-Fataawa (16/100-101)
To sum up: What you believe, that Allaah rose above His Throne, above
His heaven, above all of His creation, is what every believer must
believe. What you have read in the Tafseers referred to, that Allaah
is'in heaven' is also correct and is in accordance with what you
believe. It is mentioned in the Qur'aan and Sunnah, buton condition
that it be understood that the word heaven (sama') here means what is
on high, above, or that fi [in] may mean 'ala [above], as we have
explained above. If the mufassir intended some meaning other than
thatwhich we have mentioned, then his words are to be rejected. We
would appreciate it if you couldtell us exactly what he said so that
we may examine what is in it.
And Allaah knows best.

Meaning of the name Rakib/Raqeeb

Please could you tell me what my name RAKIB means?.
Praise be to Allaah.
Al-Raqeeb is one of the beautiful names of Allaah.
Allaah says (interpretation of the meaning):
"Surely, Allaah is Ever an All-Watcher [Raqeeb] over you"
[al-Nisa' 4:1]
"And Allaah is Ever a Watcher [Raqeeb] over all things"
[al-Ahzaab 33:52]
and Allaah tells us that His Prophet 'Eesa (peace be upon him) said
(interpretation of the meaning):
"but when You took me up, You were the Watcher over them; and You are
a Witness to all things"
[al-Maa'idah 5:117].
The meaning of the word al-Raqeeb is the Watcher, the One who sees the
actions of His slaves, from Whom nothing is hidden. Also included in
the meaning of the name al-Raqeeb isthe Controller Who runs the
affairs of creation in the best possible manner.
Al-Khaazin said in Lubaab al-Ta'weel (1/473) concerning the meaning of
the verse "Surely, Allaah is Ever an All-Watcher [Raqeeb] over
you"[al-Nisa' 4:1]:
The name al-Raqeeb, when referring to Allaah, means: He is the one Who
is not inattentive to that whichHe has created in such a way that
would lead to it becoming imperfect and faulty. And it was said that
He is al-Haafiz from whom nothing is hidden with regard to His
creation. And he explained the verse "Surely, Allaah is Ever an
All-Watcher [Raqeeb] over you"[al-Nisa' 4:1] asmeaning that He knows
that which is secret and yet more hidden. As that is the case, He is
deserving of being feared and obeyed. End quote.
Al-Aloosi said in Rooh al-Ma'aani (4/209):
He looks at your hearts and sees what is in them. End quote.
It says in al-Tahreer wa'l-Tanweer (13/150), commenting on the verse
in which Allaah says (interpretation of the meaning): "Is then He
(Allaah) Who takes charge (guards, maintains, provides) of every
person and knows all that he has earned (like any other deities who
know nothing)?" [al-Ra'd 13:33]:
The one who takes charge of a thing is al-Raqeeb, which includes
protecting, preserving and maintaining. End quote.
It says in Lisaan al-'Arab (1/424) under the heading raqiba:
One of the names of Allaah, may He be exalted, is al-Raqeeb, which
means the One Who watches over all things, from whom nothing is
hidden. End quote.
Ibn Jareer said concerning the verse "And Allaah is Ever a Watcher
[Raqeeb] over all things"[al-Ahzaab 33:52]:
Allaah is the One Who watches over all things, meaning that which He
has permitted to you and has forbidden to you and all other things;
none of that is hidden from Him and He feels nofatigue in guarding and
preserving all of that. End quote.
Tafseer al-Tabari (20/304).
Al-Sa'di said:
i.e., He is watching over all things, He knows howthey will end and He
is controlling them in the most perfect, best and wisest of ways. End
quote.
Tafseer al-Sa'di (p. 670).
Secondly:
With regard to your name Rakib (Raqeeb), the meaning is not
muchdifferent from the meaning mentioned above, except that it is
inthe sense that is befitting to a human being.
So what it means is the one who watches over or supervises things.
That includes raqeeb al-jaysh (sergeant) who guards and protects,
andraqeeb al-qawm who guards the people.
See: Lisaan al-'Arab (1/424); al-Sihaah (1/264); Maqaayees al-Lughah
(2/353); al-Qamoos al-Muheet (116); Taaj al-'Aroos (533); al-Mukhassas
(3/155), under the heading raqiba.
If a person understands the good meaning of hisname, then he should
strive to acquire characteristics indicated by this meaning. Usually
every person has a shareof his name.

The meaning of the name of Allah “al-Jabbaar”

What is the meaning of the name of Allah "al-Jabbaar"?.
Praise be to Allaah.
The name "al-Jabbaar (the Compeller, the Omnipotent)" has three meanings:
1.
Might in the sense of power. Allah, may He be glorified and exalted,
is al-Jabbaar, the One Who compels the tyrants and overwhelms them by
His power and might. Every tyrant, no matter how powerful he is, is
subjectto the power of Allah, and his power is in His hand.
2.
Might in the sense of mercy. He, may He be glorified, helps the weakby
making him independent and giving him strength; He helps the one who
is fragile and scared by giving him safety; He helps the
broken-hearted by removing that which causes their grief, bringing
relief and bestowing peace of mind - as well as the reward and good
consequences they will attain if they bear that patiently for His
sake.
3.
Might in the sense of sublime greatness. He, may He be glorified, is
far above His creation, yet despite His being exalted, He is close to
them and hears all that they say and sees all thatthey do, and He
knows what they are thinking.
Shaykh Muhammad ibn 'Uthaymeen (may Allah have mercy on him)
Fataawa al-'Aqeedah (p. 56).

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Rumaysa bint Milhan - Biographies of the Companions (Sahabah)

Even before Islam was introduced to Yathrib, Rumaysa was known for her
excellent character, the power of her intellect and her independent
attitude of mind. She was known by various names including Rumaysa and
Ghumaysa, but these were possibly nicknames. One historian says that
her real namewas Sahlah but later she was popularly known as Umm
Sulaym.
Umm Sulaym was first married to Malik ibn an-Nadr and her sonby this
marriage was the famousAnas ibn Malik, one of the great companions of
the Prophet.
Umm Sulaym was one of the first women of Yathrib to acceptIslam. She
was influenced by therefined, dedicated and persuasive Musab ibn Umayr
who was sent out as the first missionary or ambassador of Islam by the
noble Prophet. This was after the first pledge of Aqabah. Twelve men
of Yathrib had gone to Aqabah on the outskirts of Makkah to pledge
loyalty to the Prophet. This was the first major break through forthe
mission of the Prophet for many years.
Umm Sulaym's decision to accept Islam was made without the knowledge
or consent of herhusband, Malik ibn an-Nadr. He was absent from
Yathrib at the time and when he returned he felt some change had come
overhis household and asked his wife: "Have you been rejuvenated?"
"No," she said,"but I (now) believe in this man (meaning the Prophet
Muhammad)."
Malik was not pleased especially when his wife went on to announce her
acceptance of Islam in public and instruct her son Anas in the
teachings and practice of the new faith. She taught him to say la
ilaha ilia Allah and Ash hadu anna Muhammada-r Rasulullah. The young
Anas repeated this simplebut profound declaration of faith clearly and
emphatically.
Umm Sulaym's husband was now furious. He shouted at her:"Don't corrupt
my son." "I am not corrupting him ," she repliedfirmly.
Her husband then left the house and it is reported that he was set
upon by an enemy of his and was killed. The news shocked but
apparently did not upset Umm Sulaym greatly. She remained devoted to
her son Anas and was concerned about his. proper upbringing. She is
even reported to have said that she would not marry again unless Anas
approved.
When it was known that Umm Sulaym had become a widow, one man, Zayd
ibn Sahl, known as Abu Talhah, resolved to become engaged to her
before anyone else did.
He was rather confident that Umm Sulaym would not pass him over for
another. He was after all a strong and virile person who was quite
rich and who possessed an imposing house that was much admired. He was
an accomplished horseman and a skilful archer and, moreover, he
belonged to the same clan as Umm Sulaym, the Banu Najjar.
Abu Talhah proceeded to Umm Sulaym's house. On the way he recalled
that she had been influenced by the preaching of Musab ibn Umayr and
had become a Muslim.
"So what?" he said to himself."Was not her husband who died a firm
adherent of the old religion and was he not opposedto Muhammad and his
mission?"
Abu Talhah reached Umm Sulaym's house. He asked and was given
permission to enter. Her son Anas was present. Abu Talhah explained
why he had come and asked for her hand in marriage.
"A man like you, Abu Talhah ," she said, "is not (easily) turned away.
But I shall never marry you while you are a kafir, an unbeliever."
Abu Talhah thought she was trying to put him off and that perhaps she
had already preferred someone wealthier and more influential. He said
to her:
"What is it that really prevents you from accepting me, Umm Sulaym? Is
it the yellow and the white metals (gold and silver)?"
"Gold and silver?" she asked somewhat taken aback and in a slightly
censuring tone. "Yes," hesaid. "I swear to you, Abu Talhah, and I
swear to God and His Messenger that if you accept Islam, I shall be
pleased to accept you as a husband, without any gold or silver. I
shallconsider your acceptance of Islam as my mahr."
Abu Talhah understood well the implications of her words. His mind
turned to the idol he had made from wood and on which he lavished
great attention in the same way that important men of his tribe
venerated and cared for their personal idols.
The opportunity was right for Umm Sulaym to stress the futility of
such idol worship and she went on: "Don't you know Abu Talhah, that
the god you worship besides Allah grew from the earth?" "That's true,"
he said.
"Don't you feel stupid while worshipping part of a tree whileyou use
the rest of it for fuel to bake bread or warm yourself? (Ifyou should
give up these foolish beliefs and practices) and become a Muslim, Abu
Talhah, I shall be pleased to accept you asa husband and I would not
wantfrom you any sadaqah apart from your acceptance of Islam."
"Who shall instruct me in Islam?" asked Abu Talhah. "I shall," Umm
Sulaym replied."How?"
"Utter the declaration of truth and testify that there is no god but
Allah and that Muhammad isthe Messenger of Allah. Then go to your
house, destroy your idol and throw it away."
Abu Talhah left and reflected deeply on what Umm Sulaym had said. He
came back to her beaming with happiness.
"I have taken your advice to heart. I declare that there is no god but
Allah and I declare that Muhammad is the Messenger of Allah."
Umm Sulaym and Abu Talhah were married. Anas, her son, was pleased and
the Muslims would say: "We have never yet heard of a mahr that was
more valuable and precious than that of Umm Sulaym for she made Islam
her mahr."
Umm Sulaym was pleased and delighted with her new husbandwho placed
his unique energies and talents in the service of Islam. He was one of
the seventythree men who swore allegianceto the Prophet at the second
Pledge of Aqabah. With him, according to one report, was hiswife Umm
Sulaym. Two other women, the celebrated Nusaybah bint Kab and Asma
bint Amr witnessed Aqabah and took the oath of allegiance to the
Prophet.
Abu Talhah was devoted to the Prophet and took enormous delight in
simply looking at him and listening to the sweetness of his speech. He
participated in all the major military campaigns.He lived a very
ascetic life and was known to fast for long periods at a time. It is
said that he had a fantastic orchard in Madinah with date palms and
grapes and running water. One day while he was performing Salat in the
shade of the trees, a beautiful bird with brightly colored plumage
flew in front ofhim. He became engrossed in the scene and forgot how
many rakats he had prayed. Two? Three? When he completed the Prayer he
went to the Prophet and described how he had been distracted. In the
end, he said:"Bear witness, Messenger of Allah, that I hand over this
orchard as a charity for the sake of Allah, the Exalted."
Abu Talhah and Umm Sulaym had an exemplary Muslim family life, devoted
to the Prophet and the service of Muslims and Islam.The Prophet used
to visit their home. Sometimes when the time of Prayer came, he would
pray on a mat provided by Umm Sulaym. Sometimes also he would have a
siesta in their house and, as he slept, she would wipe the
perspiration from his forehead. Once when the Prophet awoke from his
siesta, he asked: "Umm Sulaym, what are you doing?" "I am taking these
(drops of perspiration) as a barakah (blessing) which comes from you
," she replied.
At another time, the Prophet went to their house and Umm Sulaym
offered him dates and butterfat but he did not have any of it because
he was fasting.Occasionally, she would send herson Anas with bags of
dates to his house.
It was noticed that the Prophet, peace be on him, had a special
compassion for Umm Sulaym and her family and when asked about it, he
replied: "Her brotherwas killed beside me."
Umm Sulaym also had a well-known sister, Umm Haram, the wife of the
imposing Ubadahibn as-Samit. She died at sea during a naval expedition
and was buried in Cyprus. Umm Sulaym's husband, Abu Talhah, also died
while he was on a naval expedition during the timeof the third Caliph,
Uthman, and was buried at sea.
Umm Sulaym herself was noted for her great courage and bravery. During
the Battle of Uhud, she carried a dagger in the folds of her dress.
She gave water to and tended the wounded and she made attempts to
defend the Prophet when the tide of battle was turning against him. At
the Battle of Khandaq, the Prophet saw her carrying a dagger and he
asked her what she was doing with it. She said: "It is to fight those
who desert."
"May God grant you satisfaction in that," replied the Prophet. In the
face of adversity, Umm Sulaym displayed a unique calmness and
strength. One of her young sons (Umayr) fell sick and died while her
husband wasaway looking after his orchards. She bathed the child and
wrapped him in shrouds. She told others at her home that they should
not inform Abu Talhah because she herself wanted to tell him.
Umm Sulaym had another son whose name was Abdullah. A few days after
she gave birth, she sent Anas with the baby anda bag of dates to the
Prophet. The Prophet placed the baby on his lap. He crushed the dates
in his mouth and put some in the baby's mouth. The baby sucked the
dates with relish and the Prophet said: "The Ansar are only fond of
dates."
Abdullah eventually grew up andhad seven children all of whom
memorized the Quran.
Umm Sulaym was a model Muslim, a model wife and mother. Her belief in
God was strong and uncompromising. She was not prepared to endanger
her faith and the upbringing of her children for wealth and luxury,
however abundant and tempting.
She was devoted to the Prophet and dedicated her son Anas to his
service. She took the responsibility of educating her children and she
played an activepart in public life, sharing with the other Muslims
the hardships and the joys of building a community and living for the
pleasure of God.

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Jealousy or what

I have been married for five wonderful years. We have it all mutual
understanding, common interests, good sex life, nothing to complain
about not even financial troubles. But I have a problem.
My husband is one of those charming men withperfect manners who
captivate everyone with ease. That is one of the reasons why I married
him but nowadays this part of his personality makes me nervous.
It really bothers me whenhe pays attention to other women or when they
pay too much attention to him. It doesn't matter if it is a family
friend, a waitress, the next door neighbor or even my sister. I get
unreasonably angry and start thinking he is cheating on me with the
woman he is talking to. I bite my tongue and thinkof a reason why they
should end the conversation.
The monotony is killing me and I think it does thesame to him. So I
don't understand why his innocent flirting is bothering me so much.
I hate that I spoil my ownmood because of such trivial things.

It hurts….

Hi, friends.
I thought that I had overcome this. I believed that I got it over and
I was going to continue forward. But there are moments when pain
clutches me and I miss him…. Our relationship lasted quite long
considering the fact that we were married. We loved each other
withoutmaking promises. We knew that if we had changed our relations,
magic would have disappeared. The thought of divorcing my husband and
marrying him has never crossed mymind. We are grown up people with
realistic outlook after all.
The time that I spent withhim was very precious to me because this
wasn't a trivial adultery story. It was love – tender and passionate,
filled with trust and laughter, a bright harbour where wefound shelter
from daily problems… I loved him very much in the knowledge that I
love myhusband more (yes, It's possible to love two men at the same
time) Finally, I decided that I was getting too irresponsible and I
was not that type ofperson. We tried to part from each other for
months. I went away andthen came back again, allburning with passion.
Months went by while I was gathering strength to leave him forever. I
obtained my wish.
We are not seeing each other anymore. But I misshim…
How can you forget something that was so important to you? I lost a
part of myself. I know this was the right decision.
I'm happy with my husband I would replace him under no circumstances.
But how can I stop the pain of thinking about the other man. He ran
into my soul as a prickle…
If my jumbled story has made any sense to somebody – please leave a
comment. I think I'm not looking for a piece ofadvice because I've
tried almost everything. My only hope is in the courseof time. Still,
I want to hear a word from an outsider. The truth is out there….

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Imam Musa Al-Kadhim (as) and Prison Guards:

In the time of our 7th Imam, Imam Musa Al-Kadhim (as) the ruler was
Abbasid Caliph calledHaroon Rasheed, who hated Imam Musa Al-Kadhim
(as).
Haroon Rasheed came to Madina where Imam Musa Al-Kadhim (as) livedand
had Imam Musa Al-Kadhim (as) arrested and sent to a prison in Basra,
Iraq.
Imam Musa Al-Kadhim (as) stayed in this prison under the guard of a
man called Yahyah.
Imam Musa Al-Kadhim (as) was a kind man who always talked nicely to
everyone, even Yahyah who kept him in prison. Soon Yahyah felt bad for
keeping such a nice person in prison.
Haroon Rasheed found out and took Imam Musa Al-Kadhim (as) to
anotherprison. Again Imam Musa Al-Kadhim (as) through his kindness and
politeness made the other person also feel bad.
The cruel Abbasid Caliph, Haroon Rasheed, poisoned the food of Imam
Musa Al-Kadhim (as) in the prison of Baghdad. The dose proved fatal
and the 7th Imam, Imam Musa Al-Kadhim (as) kissed martyrdom.
Moral: No matter how horrible someone is to you, you should always be
nice to them and soonthey will feel bad about how horrible they are
being to you.
Imam Moosa Al-Kadhim (as) and Knowledge of unseen (Ilm-e-Ghaib):
One day Haroon Rasheed sent some robes to Ali binYaqtin to honour him.
Among their number wasa black woolen cloak adorned with gold like the
robes of kings. Ali binYaqtin dispatched those robes to Imam Moosa
Al-Kadhim (as). Among their number he (also) sent that cloak adorned
with gold. Ali bin Yaqtin added some money which he had already
prepared specifically for him as the fifth of his money (Khums - tax
for the Imams) which he wasgoing to pay him.
When that reached ImamMoosa Al-Kadhim (as), he accepted the money and
the robes but returned the cloak by the hand of the messenger to Ali
bin Yaqtin. Imam Musa Al-Kadhim (as), wrote to him: "Keep it and do
not let it leave your hands. For an event will occur toyou because of
it when you will have the need ofit with him (Haroon Rasheed)."
Ali bin Yaqtin was suspicious about it being returned to him and did
not understand the reason for that. Some time later, Ali bin Yaqtin
changed (his attitude) towards a servant who had a special position
with him and he left his service.
The servant knew about Ali bin Yaqtin's inclination towards ImamMusa
Al-Kadhim (as). He was acquainted with the money, robes and other
things (Ali bin Yaqtin) had sent to (Imam Musa Al-Kadhim (as)) on
every occasion. He (went and) informed on him to Haroon Rasheed. He
told (Haroon Rasheed) that (Ali bin Yaqtin) maintained the Imamate of
Imam Musa Al-Kadhim (as) and paid him a fifth of his money each year,
and also that he had given him the cloak with which the Commander of
the faithful (Haroon Rasheed) had honoured him at such-and-such a
time. Haroon Rasheed burned with anger and was furious. He declared:"I
will expose this situation. If the matter is as you say, his life will
be destroyed."
Abbasid Caliph, Haroon Rasheed immediately sent for Ali bin Yaqtin to
be brought. When he appeared before him, Haroon Rasheed said:"What
have you done with the cloak which I bestowed upon you?"
"Commander of the faithful," (Ali bin Yaqtin) replied, "I still have
it in asealed chest and there I keep perfume with it. In the mornings
I open it and look at it to gain blessings from it. I kiss it and then
put it back in itsplace. Every night I do the same thing."
"Bring it, immediately," Haroon Rasheed ordered.
"Yes, Commander of the faithful," he answered. Ali bin Yaqtin summoned
one of his servants and told him: "Go to such-and-such a room in my
house. Take the key for it from my custodian and open it. Open
such-and-such a box and bring me the sealed chestwhich is in it."
It was not long before the servant returned with the chest still
sealed.Ali bin Yaqtin put it before Haroon Rasheed and told him to
break theseal and open it. When Haroon Rasheed opened it, he saw the
cloak in it folded and laid out in perfume.
Haroon Rasheed's anger became pacified and he said to Ali bin
Yaqtin:"Return it to its place andgo away righteously. I will never
disbelieve you again on the word of an informer."
Haroon Rasheed ordered a magnificent gift to be sent after him and he
had the informer floggedwith a thousand lashes. After he had been
flogged about a hundredlashes, informer died.
Sayings of Imam Musa Kazim (as):
Imam Musa Kazim (as) said: "If there is a walnut in your hand and
people say that it is apearl, their saying will not benefit you in any
way when you know thatit is actually a walnut. And if there is a pearl
in your hand and people say that it is a walnut, their saying will not
harm you in any way when you know that it is actually a pearl."
Imam Musa Kazim (as) said: "Indeed cultivation and growth takes shape
in a soft, even land and not in a rocky (barren) land. Likewise,
wisdom grows and develops in a humble heart and not in a proud, vain
and arrogant heart."
Imam Musa Kazim (as) said: "Always say the right thing although it may
lead to your loss." "Itis better to be defeated on principle than to
win on lies." Arthur Calwell

Imam Musa Al-Kadhim (as) and Modesty:

One day 7th Imam, Imam Musa Al-Kadhim (as) was passing by the tent of
a Nomad who was a black man. Imam Musa Al-Kadhim (as) went up to him
and said "Salam Alaikum", in a warm and friendly manner.
Upon leaving Imam Musa Al-Kadhim (as) said good-bye to him in a very
kind manner with these words: "If there is anything I can do for you,
I'm more than willing to do it".
One of the followers of 7th Imam, Imam Musa Al-Kadhim (as) who saw
this attitude said "Is it suitable for you, the son of the messenger
of Allah(SWT), to sit and talk witha man of no reputation and make
such an offer as: If you need me in any work, I'm more than willing to
do it? Is it rightfor a man of great dignity to talk to a man like
that?"
7th Imam, Imam Musa Al-Kadhim (as) replied,"This is one of Allah's
creatures. Allah (SWT) hascreated all men equal. Besides, as a Muslim,
he isour brother in faith. Afterall, life does not remain the same
forever. One who needs help today may be the one who will be able to
help us tomorrow when we'll need help! If we don't pay any attention
to him today, one day when we may need him we will be embarrassed to
ask him for help".
Moral: In Islam everyone is equal . Allah (SWT) is the giver of
things, so what you may have today, someone else may have tomorrow.
Imam Moosa Al-Kadhim (as) and Kindness:
There was a poor uneducated farmer who was very rude to our 7th Imam,
Imam Musa Al-Kadhim (as) whenever he saw him.
No matter how rude this man was, Imam Musa Al-Kadhim (as) never got
angry and he never said anything to the man.
Imam Musa Al-Kadhim's (as) friends wanted to punish the rude man,
butImam Musa Al-Kadhim (as) would not allow them to. Imam Musa
Al-Kadhim (as) told them that he himself would teach this man a
lesson.
One day Imam Musa Al-Kadhim (as) rode out to the rude man's farm where
the man was working. When the man saw Imam Musa Al-Kadhim (as) he
stopped working and puthis hands on his hips, ready to be abusive
again.
Imam Musa Al-Kadhim (as) dismounted, went towards the man and greeted
him with a friendly, smiling face. Imam Musa Al-Kadhim (as) then told
him that heshould not overwork himself and that the land he had was
very good. Hethen asked him how much he was expecting to receive for
the crop.
The farmer was amazed at Imam Musa Al-Kadhim (as) politeness and
sincerity, he waited a little then said that he was expecting to get
around 200 gold pieces. Imam Musa Al-Kadhim (as) took out a purse and
gave it to the farmer telling him that in it was 300 gold pieces, more
than the value of his crop. Imam Musa Al-Kadhim (as) told the man to
take the money and also to keep the crop, and that he hoped the man
would receive more for it.
The farmer faced with such kind behavior and good manner (Akhlaq) ,
was very ashamed of himself and asked Imam Musa Al-Kadhim (as) for
forgiveness.
After that when ever the man would see Imam Musa Al-Kadhim (as) he
would greet him very politely. Imam Musa Al-Kadhim's (as) friends were
very surprised!
Moral: Do not treat people the way they treat you but always better.
Give to people even if they do not act as if they deserve it.
Imam Musa Kazim (as) and Imam Abu Hanifa:
One day when our 7th Imam, Imam Musa Al-Kadhim (as) was only 5years
old, Imam Abu Hanifa asked him who is responsible for our deeds. Does
man do themof his own free will or does Allah (SWT) make him do them.
Imam Musa Al-Kadhim (as) replied that were arethree possibilities:
1. Allah (SWT) makes mando them.
2. Both Allah (SWT) and man are responsible.
3. Man does them alone.
If the first is true than Allah (SWT) should be judged on the day of
Qiyamah and sent to heaven or hell.
If the second is true that both Allah (SWT) and manshould be judged on
the day of Qiyamah and sent to heaven or hell.
The only one that is true is the third one because only man will be
judged on the day of Qiyamah and sent to heaven or hell, as only man
alone is responsible for his actions and deeds.
Moral: Although Allah (SWT) has power over everything he allows us to
do as we please so that we may be held accountable for our deeds on
the day of Qiyamah (Day of Resurrection).
Imam Musa Al-Kadhim (as) and Bishr Haafi:
Once, Imam Musa Al-Kadhim (as) was passing by the house of Bishr
Haafi, when he heard the sound of danceand music coming from inside.
At that very moment a slave-girl cameout of the house to throw some
garbage.
"Is the owner of this house a free person or a slave?" Imam Musa
Al-Kadhim (as) asked her.
The slave-girl replied, "Heis a free man."
Hearing this, Imam Musa Al-Kadhim (as) remarked,"You speak the truth,
for had he been a slave, he would have feared his Master."
When the slave-girl came back inside the house, Bishr Haafi, who had
been consuming alcohol, asked her what took her so long? As soon as
the slave-girl related what had happened, Bishr Haafi immediately got
upand ran bare-footed after the Imam Musa Al-Kadhim (as). Once he had
caught up with the Imam, he expressed shame and repentance over his
acts, sought forgiveness and amendedhis wrongful ways.

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His friends ask him to buy computers for them and he adds a profit for himself

I am a computer and network engineer, and I work with several
companies and individuals, buying computers and accessories for them.
Sometimes customers come to me, and they may be some of my
acquaintances, wanting to buy computers and accessories etc. I tell
them how much the equipment will cost them and I include my commission
in the price without them knowing that I have added the commission.
For example, a computer may cost 2000 riyals, but I tell them that it
will cost them 2500 riyals; I buy the computer with my own money then
I receive 2500 riyals from the customer or the person after they
receivethe computer. My question is: is this transaction valid, in
which I take commissionfrom them without themrealising? Please note
that I deal with the companies that sell the computers and the invoice
from the company shows 2500 riyals when the price is really 2000
riyals. Please note that I state the specifications of the computer
and the time of delivery, and I deal with the customer on the basis of
sincerity. What is the Islamic ruling on that?.
Praise be to Allaah.
It is permissible for you to buy the computers that the customers
want,then to sell them to themwith an appropriate profit, on condition
that you take possession of the computer first, before you sell it to
the customer, because the Prophet (blessings and peace of Allah be
upon him) forbade selling thatwhich one does not possess.
An-Nasaa'i (4613), Abu Dawood (3503) and at-Tirmidhi (1232) narrated
that Hakeem ibn Hizaam said: I asked the Prophet (blessings and peace
of Allah be upon him): O Messenger of Allah, sometimes a man comes to
me and asks me to sell him something that I do not have, so I sell it
to him then I buy it for him from the market. He said: "Do not sell
that which you do not possess."
The hadeeth was classedas saheeh by al-Albaani in Saheeh an-Nasaa'i.
The customer should also be aware that you are selling and you are not
just volunteering to look for a computer for him; but it is not
stipulated that he shouldknow the amount of your profit. Rather if he
describes the specifications that he wants, you should tell him that
you will sell thiscomputer to him, if you bring it for him, for such
and such an amount.
But if you have volunteered to look for acomputer and buy it for
someone, then you do not have the right to increase the price of the
computer.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If an individual has set himself up to do work, then someone comes to
him and gives him fabricand says: Sew a garmentfor me, then he has the
right to take payment for that, because he set himself up to do work.
But if he did not set himself up to do work, then he does not have the
right to take anything, because the other person gave it to him on the
basis that he was doing him a favour.
So anyone who does thejob for another person without a contract is
notentitled to any payment, except in three cases:
1. Saving the property of one who is protected in sharee'ah from destruction
2. returning a runaway slave
3. if a person has set himself up for work.
End quote from ash-Sharh al-Mumti', 10/88
There are two other cases in which it is permissible:
1. If you are not the seller; rather you are an agent working for
a fixed wage. In that case you should tell the customer that you will
buy the computer for him for a better price than can be found in
themarket, and that in addition to that you are entitled to a specific
amount in return for your research and meeting the specifications that
he wants;
2. if you are an agent working on commission,such as if you will
receive 10%, for example, of the price of the computer.
In these two cases you do not have the right to take anything more
thanthat which has been agreed upon, and any discounts or free gifts
that come with the computer belong to the one who appointed you to buy
it, and you shouldnot take anything of them.And Allah knows best.

If a menstruating woman misses the fast of ‘Ashoora’, can she make it up after that?

If a women is in impure condition on 9th 10th and 11th of Muharram,
due to which she can not fast. is it possible to make up those fast on
other days after her GUSUL?.
Praise be to Allaah.
If a person misses the fast of 'Ashoora', it cannot be made up because
there is no proof for that, and because the reward is connected to
fasting on the tenth day of Muharram, and that timehas passed.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: If
theday of 'Ashoora' comes and the woman is menstruating, can she make
up the fast? Is there a principle concerning naafil acts ofworship
that may be made up and those that may not be made up? May Allah
reward you with good.
He replied: Naafil acts of worship are of two types: those for which
there is a reason and those for which there is no reason. Those for
which there is a reason end when the reason ends, and they cannot be
made up. An example of that is tahiyyat al-masjid (two rak'ahs
to"greet the mosque"). If aman comes and sits down, and sits for a
longtime, then he gets up wanting to pray tahiyyatal-masjid, it will
not be tahiyyat al-masjid, because that is a prayer that is done for a
reason and is connected to the reason; once the reason no longer
applies, it is no longer prescribed. Another example, it would seem,
is the day of 'Arafah and the day of'Ashoora'. If a person delays
fasting the day of 'Arafah and the day of 'Ashoora', with no excuse,
there is no doubtthat it cannot be made up and it would not benefit
him if he did make it up, i.e., it would not benefit him in the sense
of it being the day of 'Arafah or the day of 'Ashoora'.
But if that day comes when a person has an excuse, such as the woman
who is menstruating or bleeding following childbirth, or a person who
is sick, then it seems that it cannot be made up in this case either,
because it is connected to a specific day and the ruling ceases to
apply once thatday is past.
End quote from Majmoo'Fataawa Ibn 'Uthaymeen, 20/43
But if a person is excused for not fasting –such as women who are
menstruating or bleeding following childbirth, or those who are sick
or are travelling – and he usually fasts on that day or he had the
intention of fasting that day, then he will be rewarded for his
intention, because of thereport narrated by al-Bukhaari (2996) from
Abu Moosa (may Allah bepleased with him) who said: The Messenger of
Allah (blessings and peace of Allah be upon him) said: "If a person
falls sick or travels, he will have a reward recorded for him like
that of what he used to do when he was at home and was healthy."
Ibn Hajar (may Allah have mercy on him) said:"He will have a reward
recorded for him like that of what he used to do when he was at home
and was healthy" means that he is like onewho used to do an act
ofworship then was prevented from doing it,but he had the
intentionthat were it not for the obstacle he would have continued to
do it. End quote.
Fath al-Baari.
And Allah knows best.

What the Shi’ah do on ‘Ashoora’ is bid’ah (innovation) and misguidance

I am living in dubai and here huge number of shia are pesent arround
us they always say that doing maatum on 9 and 10 muhaaram is right and
this is the proof thatwe love hazrat husain and hazrat yaqoob also
said "Hazrat Yaqoob (a.s.) cried and said a word (Hey Yousuf) he cried
that in result of he became blind and thier rest sons who were wrong
asked him if you cried like this than you will hurt yourself and
nodought you will die one day while crying. THEN Haszar Yaqoob (a.s.)
replied I cried and tell allmy tregedy to ALMIGHTY ALLAH and I know
something from GOD" please tell me the answer as soon as possible that
beating chest is right or wrong???
Praise be to Allaah.
What the Shi'ah do on 'Ashoora' of beating their chests, slapping
their cheeks, striking their shoulders with chains and cutting their
heads with swords to let the blood flow are all innovations that have
nobasis in Islam. These things are evils that were forbidden by the
Prophet (peace and blessings of Allaah be upon him), who did not
prescribe for his ummah to do any of these thingsor anything similar
to them to mark the death of a leader or the loss of a martyr, no
matter what his status. During his lifetime (peace and blessings of
Allaah be upon him) a number of senior Sahaabah were martyred and he
mourned their loss, such as Hamzah ibn 'Abd al-Muttalib, Zayd ibn
Haarithah, Ja'far ibn Abi Taalib and 'Abd-Allaah ibn Rawaahah, but he
did not do any of the things that these people do. If it was good, he
(peace and blessings of Allaah be upon him) would have done it before
us.
Ya'qoob (peace be upon him) did not strike his chest or scratch his
face, or shed blood or take the day of the loss of Yoosuf as a
festival or day of mourning. Rather he remembered his missing loved
one and felt sad and distressed because of that. This is something no
one can be blamed for. What is forbidden is these actions that have
been inherited from the Jaahiliyyah, and which Islam forbids.
Al-Bukhaari (1294) and Muslim (103) narrated that 'Abd-Allaah ibn
Mas'ood (may Allaah be pleased with him) said: The Prophet (peace and
blessings of Allaah be upon him) said: "He is not one of us who
strikes his cheeks, rends his garment, or cries with the cry of the
Jaahiliyyah."
These reprehensible actions that the Shi'ah do on the day of 'Ashoora'
have no basis in Islam. The Prophet (peace and blessings of Allaah be
upon him) did not do them, nor did anyof his companions. Noneof his
companions did them when he or anyone else died, although the loss of
Muhammad (peace and blessings of Allaah be upon him) was greater than
the death of al-Husayn (may Allaah bepleased with him).
Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: Every
Muslim should mourn the killing of al-Husayn (may Allaah be pleased
with him), for he is one of the leaders of the Muslims, one of the
scholars of the Sahaabah, and the son of the daughter of the Messenger
of Allaah (peace and blessings of Allaah be upon him), who was the
best of his daughters. He was a devoted worshipper, and a courageous
and generous man. But thereis nothing good in what the Shi'ah do of
expressing distress and grief, most of which maybe done in order to
show off. His father was better than him and he was killed, but they
do not take his death as an anniversary as they do with the death of
al-Husayn. His father waskilled on a Friday as he was leaving the
mosque after Fajr prayer, on the seventeenth of Ramadaan in 40 AH.
'Uthmaan was better than 'Ali according to Ahlal-Sunnah wa'l-Jamaa'ah,
and he was killed when he was besieged in his house during the days of
al-Tashreeq in Dhu'l-Hijjah of 36 AH, with his throat cut from one
jugular vein to the other, but the people did not take his death asan
anniversary. 'Umar ibn al-Khattaab was better than 'Ali and 'Uthmaan,
and he was killed as he was standingin the mihraab, praying Fajr and
reciting Qur'aan, but the people did not take his death asan
anniversary. Abu Bakral-Siddeeq was better than him but the people did
not take his death asan anniversary. The Messenger of Allaah (peace
and blessings of Allaah be upon him) is the leader of the sons of Adam
in this world and the Hereafter, and Allaahtook him to Him as the
Prophets died before him, but no one took thedates of their deaths as
anniversaries on which they do what these ignorant Raafidis do on the
day that al-Husayn was killed. … The best that can be said when
remembering these and similar calamities is that which 'Ali ibn
al-Husayn narrated from his grandfather the Messenger of Allaah (peace
and blessings of Allaah be upon him), who said: "There is no Muslim
who is afflicted by a calamity and when he remembers it, even if it
was in the dim and distant past, he says InnaLillaahi wa inna ilayhi
raaji'oon (verily to Allaah we belong and unto Him is our return), but
Allaah will give him a reward like that of the day when it befell
him."
Narrated by Imam Ahmad and Ibn Majaah, end quote from al-Bidaayah
wa'l-Nihaayah (8/221).
And he said (8/220): The Raafidis went to extremes in the state of
Bani Buwayh in the year 400 and thereabouts. The drums were beaten in
Baghdad and other cities on the day of 'Ashoora', and sand and straw
was strewn in the streets and marketplaces, and sackcloth was hung on
the shops, and the people expressed grief and wept. Many of them did
not drink water that night, in sympathy with al-Husayn, because he was
killed when he was thirsty. Then the women went out barefaced, wailing
and slapping their faces and chests, walking barefoot in the
marketplaces, and other reprehensible innovations… What they intended
by these and similar actions is to impugn the state of Banu Umayyah
(the Umayyads), because he was killed during their era.
On the day of 'Ashoora, the Naasibis of Syria do the opposite of what
theRaafidis and Shi'ah do. They used to cook grainson the day of
'Ashoora and do ghusl and perfume themselves, andwear their finest
garments, and they took that day as an Eid for which they made all
kinds of food, and expressed happiness andjoy, intending thereby
toannoy the Raafidis and be different from them.
Celebrating that day is an innovation (bid'ah), and making it an
anniversary for mourning is also an innovation. Hence Shaykh al-Islam
Ibn Taymiyah (may Allaah have mercy on him) said:
Because of the killing of al-Husayn (may Allaah bepleased with him),
shaytaan caused the people to introduce two innovations: the
innovation of mourning and wailing on the day of 'Ashoora', by
slapping the cheeks, weeping, and reciting eulogies. … and the
innovation of rejoicing and celebrating. … So some introduced mourning
and others introduced celebration, so they regarded the day of
'Ashoora' as a day for wearing kohl, doing ghusl, spending on the
family and making special foods. … And every innovation is a going
astray. None of the four imams of the Muslims or any other (scholars)
regarded either of these things as mustahabb. End quote from Minhaaj
al-Sunnah (4/554).
It should be noted that these reprehensible actions are encouraged by
the enemies of Islam, so that they can achieve their evil aims of
distorting the image of Islam and its followers. Concerning this Moosa
al-Musawi said in his book al-Shi'ah wa'l-Tas-heeh:
But there can be no doubt that striking heads with swords and cutting
the head in mourning for al-Husayn on the tenth day of Muharram
reached Iran and Iraq and India during the British occupation of those
lands. The British are theones who exploited the ignorance and naiveté
of the Shi'ah and their deep love for Imam al-Husayn, and taught them
to strike their heads with swords. Until recently the British
embassies in Tehran andBaghdad sponsored the Husayni parades in which
this ugly spectacleappears in the streets and alleyways. The aim of
the British imperialist policy of developing thisugly spectacle and
exploiting it in the worstmanner was to give an acceptable
justification to the British people andthe free press that opposed
British colonialism in India and other Muslim countries, and to show
the peoplesof these countries as savages who needed someone to save
them from their ignorance and savagery. Images of the parades that
marched in the streets on the day of 'Ashoora', in which thousands of
people were striking their backs with chains and making them bleed,
and striking their heads with daggers and swords, appeared in British
and European newspapers, and the politicians justified their
colonization of these countries on the basis of a humane duty to
colonize the lands of these people whose culture was like that so as
to lead these peoples towards civility and progress. It was said
thatwhen Yaseen al-Haashimi, the Iraqi Prime Minister at the time of
the British occupation of Iraq, visited London to negotiate with the
British for an end to the Mandate, the British saidto him: We are in
Iraq to help the Iraqi people to make progress and attain happiness,
and bring them out of savagery. This angered Yaseen al-Haashimi and he
angrily walked out ofthe room where the negotiations were beingheld,
but the British apologized politely and asked him with all respect to
watch a documentary about Iraq,which turned out to be afilm about the
Husayni marches in the streets of al-Najaf, Karbala' and
al-Kaazimiyyah, showinghorrific and off-putting images of people
striking themselves with daggers and chains. It is as if the British
wanted to tell him: Would an educated people with even a little
civility do such things to themselves?! End quote.
And Allaah knows best.

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AN INVOCATION FOR ANXIETIES

Abu al-Qasim al-Taffisi narrated from Hamad b. Isa from Hariz b. Abd
Allah al-Sijistani from AbuAbd Allah al-Sadiq, peace be upon him, that
Hariz said: 'I said: "O son of the Messenger of Allah, I experience
anxieties (al-baladi) in my breast and temptations (al-wasawis) in my
heart (al-fulad) so that I sometimes break off my prayer and become
confused in my recitation." Abu Abd Allah said: "And what about the
invocation of Amir al-Muminin, peace be upon him?" I replied: "O son
of the Messenger of Alla, teach [it to] me." He said: "When you
experience something of this, place your hand on it and say: 'In the
Name of Allah and by Allah. O Allah. You have blessed me with faith
and entrusted me with the QURAN, and bestowed on me fasting in the
month of Ramadan. Grant me mercy and acceptance and compassion and
forgiveness and all that You have conferred on me of blessings and
beneficence. O Compassionate, O Benefactor, O Everlasting,O Merciful,
Glory be to You,. I have no one but You, Glory be to You. I take
refuge in You after these expressions of esteem, from abasement. I ask
You to remove the sorrows from my heart.' Repeat this three times and
you will be cured of it, with the help of Allah, the Exalted. Then
bless the Prophet, blessings of Allah upon him, and mercy and
blessings upon his family."
AN INVOCATION FOR A PAININ THE BELLY
Al-Husayn b. Bistam narrated from Muhammad b. Khalaf from al-Washsha
from Abd Allah b. Sinan from Jafar b. Muhammad, peace be upon him,
from his grandfather, peace beupon him, who said: 'A man complained to
the Prophet, blessings and peace be on him and his family, and said:
"O Messenger of Allah, I havea brother who has a complaint of the
belly." The Prophet replied: "Tellyour brother to take a drink of
honey with hot water." The man returned to him the next day and said:
"O Messenger of Allah, I gavehim the drink but he did not benefit from
it." The Messenger of Allah said: "Allah has said the truth, and the
belly of your brother has lied. Go, and give your brother the drink
of honey and invoke for him the sura al-Fatiha (1) seven times." When
the man is a hypocrite. Whosoever is such, the drink will not benefit
him."
A man complained to Amir al-Muminin, peace be upon him, of pain in the
belly. He instructed him to drink hot water and say: 'O Allah, O
Allah, O Allah, O Merciful, O Compassionate,O Lord of the lords, O God
of the gods, O King of the kings,O Master of the masters. Heal me
with Your cures from every disease and illness, for I am Your servant
and the son of Your servant: I turn aboutin Your grasp.'
Abu Abd Allah al-Khawatimi narrated from Ibn Yaqtin from Hassan
al-Sayqal from Abu Basir, who said: 'A man complained to Abu Abd Allah
ul-Sadiq, peace be upon him, of pain of the navel (al-surra).
Al-Sadiq told him: "Go, and put your hand on thepainful area and say
three times: Surely it is a Book Sublime. Falsehoodcomes not to it
from before it nor from behind it. A revelation from One All-wise,
All-laudable (41:41-2): You will be cured, Allah willing."
Abu Abd Allah, peace be upon him, said: 'There is not one among
sincere intention, while passing his hand over the area of the
illness, We send down of the QURAN, that which is a cure and a mercy
to the believers. The unbelievers it increases not, except in loss
(17:82), but that he iscured of that illness, whatever it may be. The
truth of that is confirmedin the verse, where it says a cure and a
mercy for the believers.'
AN INVOCATION AND MEDICATION FOR PAIN OF THE WAIST
Hariz b. Ayyub narrated from Abu Samina from Alib. Asbat from Abu
Hamza from Hamran b. Ayan, who said: 'A man questioned Muhammad b.
'Ali al-Baqir, peace be upon him, saying: "O son of the Messenger of
Allah,I suffer from severe pain in the waist (al-khasira) and have
treated it with many remedies, but it hasnot been cured." Al-Baqir
said: "What about the invocation of Amir al-Muminin?" The man
replied: "And what is that, O son of the Messenger of Allah?" He
said: "When you complete your prayers, put your hand on the place of
prostration, stroke it, and say: What, did you think that We created
you only for sport, and that you would not be returned toUs? Then
high exalted beGod, the King, the True! There is no god but He, the
Lord of the noble Throne. Whosoever calls upon another god with God,
whereof he no proof, his reckoning is with his Lord. Surely the
unbelievers shall not prosper. And say: My Lord, forgive and have
mercy, for Thou art the best of the merciful (23:115-18)." The man
said: "I did that and the pain subsided, praise be to Allah, the
Exalted."
Muhammad b. Jafar al-Bursi narrated from Muhammad b. Yahya al-Armani
from Muhammad b. Sinan fromAbu Abd Allah, peace be upon him, who said:
'The Messenger of Allah, blessings on him and his family, said: "Drink
lovage (al-kashim), for it is good for pain of the waist."
Also from him from Muhammad b. Yahya from Yunus b. Zabyan from Jabir
from Abu Jafar, peace be upon him,who said: 'Amir al-Muminin, peace be
upon him, said: "Whoever wishes that food may not harm him, let him
not eat until he is hungry and his abdomen (al-maida) is cleansed.
When he eats, let him take the Name of Allah and chew well and let him
stop eating while he still has an appetite for it [food] and wants
it."
'Abd Allah b. Bistam narrated from Muhammad b. Razin fromHammad b. Isa
from Harizfrom Abu Abd Allah, peace be upon him, from Amir al-Muminin,
peace be upon him, who said: 'Whoever wishes for the eternal life in
the next world, and not for permanence in this world, let him wear
light clothes, eat early, and have intercourse (al-mujamia) with women
less frequently.
AN INVOCATION FOR PAIN OF THE SPLEEN
Muhammad b. Abd Allah b. Mihran al-Kuff narrated from Ayyub from 'Umar
b. Shimr fromJabir from Abu Jafar, peace be upon him, who said: 'A man
from Khurasan came to Ali b.
al-Husayn, peace be uponhim, and said: "O son of the Messenger of
Allah, I performed the Hajj and resolved to call on you upon my
departure, for I have a pain in the spleen (al-tihalm). Pray for me
to be relieved of it." Ali b.al-Husayn replied: "Allah has protected
you from that, praise be to Him. When you experience thepain, write
this verse with saffron (al-zafaran) mixed with the water of [the]
Zamzam [spring in Mecca], and drink it. Allah, the Exalted, will drive
away that pain from you Say: Call upon God, or call upon the Merciful;
whichsoever you call upon, to Him belong the Names Most Beautiful.
And be thou not loud in thy prayer, nor hushed therein, but seek thou
for a way between that. And say: Praise belongs to God, who has not
taken to Hima son, and who has not any associate in the Kingdom, nor
any protector out of humbleness. And magnify Him with repeated
magnificats (17:110-11). Write the following on the parachment of a
gazelie (ghazal) and attach it to your left arm (al-adud) for seven
days and the pain will abate:...."
Ahmad b. Yazid narrated from al-Sabbaf al-Kufi from Musa b. Jafar,
peacebe upon him, from al-Sadiq, peace be upon him, from al-Baqir,
peacebe upon him, that he said: 'One of his followerscomplained to
al-Baqir ofpain in the spleen. He had treated it with every remedy
but its evil increased every day until he was on the threshold of
death. Al-Baqir said tohim: "Buy a piece of leek (al-kurrath) and fry
it well in Arab clarified butter (samn 'arabi). Give it for three
days to the one who has this pain. If that is done, he will be cured.
Allah, the Exalted, willing."'
AN INVOCATION FOR PAIN OF THE BLADDER
Muhammad b. Jafar al-Bursi narrated from Muhammad b. Yahya al-Armani
from Muhammad b. Sinan al-Sinani from al-Mufaddal b. 'Umar from
Muhammad b. Ismail from Abu Zaynab, who said: 'One of our brothers
complained to Abu 'Abd Allah al-Sadiq, peace be upon him, of pain in
the bladder (al-mathana). Al-Sadiq said: "Seek protection forit with
these verses, threetimes before you sleep, and once when you awaken,
and you will notexperience the pain afterthat: Knowest thou not that
God is powerful overeverything? Knowest thou not that to God belongs
the kingdom of the heavens and the earth, and that you have none,
apart from God, neither protector nor helper?" (2:106-7). The man
said: "I did that and did not experience the pain again."
AN INOCATION FOR PAIN IN THE BACK
Al-Khid b. Muhammad narrated from al-Hawarini from Faddalafrom Aban b.
'Uthman from Ibn Abu Hamza al-Thumali from Abu JafarMuhammad al-Baqir,
peace be upon him, who said: 'A man from Hamadan complained to Amir
al-Muminin, peace be upon him, of a pain inthe back and that he had
sleepless nights [because of it.] He said: "Put your hand on the are
that pains you and recite three times: It is not given to any soul to
die save by the leave of God, at an appointed time. Whoever desires
the reward of this world, We will give him of this. Whosoever desires
the reward of the other world, We will give him of that. We will
recompense the thankful (3:145). Then recite the sura al-Qadr (97)
seven times and you will be cured of it. If Allah, the Exalted,
wills."
AN INVOCATION FOR PAIN OF THE THIGHS
Abu Abd al-Rahman al-Katib narrated from Muhammad b. 'Abd Allah
al-Zafarani from Hammadb. Isa from Amir al- Muminin, peace be upon
him, who said: When oneof you suffers from pain of the thighs
(al-fakhdhan), let him sit in a large vessel or basin of heated water
and place his hand there [on his thighs] and recite: Have not the
unbelievers then beheld that the heavens and the earth were a mass all
sewn up, and then We unstitched them and of water fashioned every
living thing? Will they not believe?" (21:30).

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INVOCATION FOR PAIN IN THE FEET

'The invocation is: "In the Name of Allah, the Merciful, the
Compassionate: O Allah, I ask You by Your Pure, Immaculate, Most Holy
and Blessed Name, by Which whoever asks of You, You grant him, and by
Which whoever calls on You, You answer him, to bless Muhammad and his
family, and to heal the suffering in my head (al-ra's), my hearing
(al-sam), my sight (al-basar), my belly, my back (al-zahr), my hand
(al-yad), my foot, my body (al-jasad), and in allmy organs (al-ada)
and limbs (al-jawarhi). SurelyYou are Gracious to whomsoever You
will, and You are Powerful over all things."
He said: 'Al-Khazzaz al-Razi narrated form Faddala from Aban b.Uthman
from Abu Hamza al-Thumali from al-Baqir, peace be upon him, from Amir
al-Muminin, peace be upon him, who said: "Whosoever is afflicted with
a pain in his body, let him invoke protectionfor himself and say: 'I
take refuge in the Might of Allah and His Power over things. I seek
protection for myself in the Omnipotent of the heavens. I seek
protection for myself in the One with Whose Name no disease harms. I
seek refuge for myself in the One Whose Name is a blessings and a
cure.' If he recites that, no pain or illness will afflict him."
'Ali b.Ibrahim al-Wasiti narrated from Mahbub from Muhammad b.Sulayman
al-Awdi from Abu al-Jarud from Abu Ishaq from al-Harith al-Awar, who
said: 'I complained to Amir al-Muminin, peace be upon him, of aches
and pains in my body. He said: "When anyone of you suffers [from
pain], let him recite: 'In the Name of Allah, and by Allah, and
blessings of Allah on the Messenger ofAllah and his family. I take
refuge from the evil that I suffer in the Might of Allah and His Power
over what He wills.' If he recites that, Allah will turn away the
affliction from him, the Exalted, wills."
FOR PAIN IN THE HEAD
Sahl b.Ahmad narrated from Ali b.Numan from Ibn Muskan from 'Abd
al-Rahman al-Qusayr from Abu Jafar al-Baqir, peace be upon him, who
said: 'Whoever suffers from a complaint of the head, let him put his
hand on it and recite seven times: "I take refuge in Allah, in Whose
trust is that which is on the land and in the sea, in the heavens and
the earth, and He is the All-hearing, the All-knowing." He will be
relieved of the pain.'
Hariz Aby Ayyub al-Jurjaninarrated from Muhammad b.Abu Nasr from
Thalaba from Amr b.Yazid al-Sayqal form Jafar b.Muhammad b.'Ali
b.al-Husayn b.Ali b.Abu Talib, peace be upon him,that he [al-Sayqal]
said: 'I complained to him of a pain in my head, and of my suffering
from it night and day. He [Jafar b.Muhammad] said: "Place your hand
on it and say seven times: 'In the Name of Allah, with Whose Name
nothing on the earth or in the heavens causes injury. He is the
All-hearing, the All-knowing. O Allah, I seek refuge in You from that
which Muhammad, blessings on him and his family, sought refuge for
himself.' [The pain] will subside, by the authority of Allah, the
Exalted."
'Ali b. Urwa al-Ahwazi a narrator of the teachings of the Ahl al-Bayt,
peace be upon them, narrated from al-Daylami from Dawud al-Raqqi from
Musa b.Jafar, peace be upon him, that he[Dawud] said: 'I said tohim:
"O son of the Messenger of Allah, I suffer constantly from a complaint
in my head, and sometimes it keeps me awake at nights and distracts me
from performing the night prayer." He replied: "O Dawud, when you
experience any of that [pain], pass your hand over it and say: 'I take
refuge in Allah, and seek protection for myself from all that afflicts
me, in the Name of Allah, the Mighty, and His Perfect Words, which
neither therighteous nor the ungodly can disregard, I seek protection
for myself with Allah, the Mighty and Sublime, and with the Messenger
of Allah and his family, the pure, the chosen ones. O Allah, by their
claim over You, protect me from thissuffering of mine.' It will not
afflict you again."
Abu Salt al-Harawi narrated from al-Rida, peace be upon him, from his
father from al-Baqir, peace be upon him, who said: "Teach our Shi`a to
recite the following for a pain I the head: "O Taha, O Dharr, O
Tamana, O Tannat". They are Sublime Names and have an authority given
by Allah, the Exalted and Sublime. Allah will turn that [pain] away
from them.'
'Abd Allah b.Bistam narrated from Ishaq b.Ibrahim from Abu al-Hasan
al-Askari, peace be upon him, that he [Ishaq] said: 'I was with him
[al-Askari] one day when one of our brothers complained to him,
saying: "O son of theMessenger of Allah, my family suffers much from
this accursed pain." He asked: "And what is it?" The man replied:
"Pains in the head." He said: "Take a cup of water and recite over
it: Have not the unbelievers then beheld that the heavens and the
earth were a mass all sewn up, and then We unstitched them and of
water fashioned every living thing? Will they not believe? (21:30).
Then drink it and pain will not afflict them, Allah, the Exalted,
willing."
Tamim b.Ahmad al-Sayraff narrated from Muhammad b.Khalid al-Barqi from
'Ali b.al-Numan from Dawud b.Farqad and Mualla b.Khunays, who both
said: 'Abu Abd Allah, peace be upon him, said: "Combing the hair on
thecheeks strengthens the teeth (al-adras); combingthe beard dispels
infectious diseases (al-waba); combing looselocks of hair dispels
anxieties I the breast (al-sadr); combing the eyebrows is a safeguard
against leprosy (al-judham); and combing the head stops phelgm."
AN INVOCATION FOR HEADACHE
Muhammad b.Jafar al-Bursi narrated from Muhammad b.Yahya al-Armani
from Muhammad b. Sinan al-Sinani from Yunus b.Zabyan from al-Mufaddal
b.'Umar fromAbu Abd Allah al-Sadiq, peace be upon him, who said: 'This
is an invocation revealed by Jibrail, peace be upon him, to the
Prophet, peace be upon him, when the latter was suffering from a
headache (al-suda). Jibrail said: "O Muhammad, take refuge from your
headache withthis invocation, Allah will relieve you of it." Then he
said: "O Muhammad, whosoever takes refuge with this invocation seven
times of any pain that afflicts him. Allah will heal him if He wills.
Pass your hand over the painful area and say: 'In the Name of Allah,
our Lord, Whose mention is glorified in the heavens, our Lord, Whose
command in the heavens and the earth is executedand performed. Just
as Your command is executed in the heavens, bestow Your Mercy on
earth, and forgive us our sins and our faults. O Lord of the good,
the pure ones, bestow a cure,and mercy from Your Mercy, on so-and-so,
son of so-and-so', and mention his name."
Another invocation for headache: 'O One Who diminishes the great and
magnifies the small; O Remover of uncleanlinessfrom Muhammad and his
family, and their complete Purifier. Bless Muhammad and his family.
Remove what is in me of headache and migraine (al-shaqiqa).'
AN INNOVATION FOR MIGRAINE
Muhammad b.Irahim al-Siraj narrated from IbnMahbub from Hisham b.Salim
from Habib al-Sijistani-he was older than Hariz al-Sijistani, though
Hariz was superior in knowledge toHabib-who said: 'I complained to
al-Baqir, peace be upon him, of a migraine that afflicted me once or
twice every week. Al-Baqir said: "Place your hand on the side which
pains you andsay: 'O Apparent, Present, O Hidden, but not
absent,answer Your weak servant with Your Gracious Help. Remove from
him his pain. SurelyYou are Compassionate, Loving, All-powerful.
Recite this three times and you will be relieved of the pain, Allah,
the Exalted, willing."
Another invocation of migraine: Al-Sayyari narrated from Muhammad
b.Ali from Muhammad b.Muslim from Ali b.Abu Hamza from Abu Basir, who
said:'I heard Muhammad b. Alib. al-Husayn, peace be upon him, when
visiting one of his followers,mention that he was afflicted witha
migraine. He cited an invocation similar to the preceding one.'
Another invocation for migraine: 'Write the following on a paper
andattach it to the part which suffering: "In the Name of Allah, the
Merciful, the Compassionate. I bear witness that You are not a god we
have invented, nor a lord whose mention has ceased, nor a king with
whom people associate partners, nor was there before You a god in whom
we took refuge, orsought protection, or prayed to. We pray to You,
and no one assists You in our creation or is responsible for You.
Glory be to You and Praise! Bless Muhammad and his family. Cure this
quickly with your cure."
AN INVOCATION FOR PAIN IN THE EYE
Ahmad b. Muhammad Abu Jafar narrated from Ibn Abu 'Umayr from Abu
Ayyub al-Khazzaz from Muhammad b.Muslim from Abu Abd Allah al-Sadiq,
peace be upon him, from al-Baqir from Ali b.al-Husayn from his father,
who said that 'Ali b.Abu Talib, peace be upon him, said: 'When the
Messenger of Allah, blessings of Allah be on him and his family,
calledme on the day of Khaybar, he was told: 'O Messenger of Allah, he
has inflammation (al-ramad) of the eyes." The Messenger of Allah
said: "Bring him to me." So I went to him and said: "O Messenger of
Allah, I have inflammation of the eyes and cannot see anything." The
Messenger of Allah said: "Approach me, O 'Ali." I appraoched him and
he passed his hand over my eyes and recited: "In the Name of Allah,
and by Allah, and peace be on the Messenger of Allah. O Allah, protect
him from the heat and the cold, and preserve him from harm and
affliction." 'Ali, peace be upon him, said: 'I recovered, and by Him
Who honoured him with Prophethood, bestowed on him the Message, and
chose him the Message, and chose him over His servants. I felt
neither heat nor cold nor pain in my eyes after that.'
He said: 'Sometimes 'Ali, peace be upon him, would go out on a
bitterly cold winter's day with a torn shirt. It would be said: "O
Amir al-Muminin, are you not affected by the cold?" Hewould reply:
"Neither heat nor cold has affected me since the Messenger of Allah,
blessings of Allah on him and his family, protected me with the
invocation." Sometimes he would come out to us on an extremely hot day
in a padded garment, and it would be said to him: "Are you not
affected as other people are by this severe heat, so that you wear a
padded garment?" He would give them the same reply.'
AN INVOCATION FOR PAIN IN THE EAR
Khirash b.Zuhayr al-Azdi narrated from Muhammaad b.Jamhur al-Qummi
from Yunus b. Zabyan from Abu 'Abd Allah, peace be upon him,that he
[Yunus] said: 'I complained to him of pain in one of my ears
9al-udhun). He [Abu Abd Allah] said: "Place your hand over it, and
say seven times: 'I take refuge in Allah, in Whom trust that which is
on the land and in the sea, in the heavens and the earth; and He is
All-hearing, All-knowing.' It will be cured, Allah, the Exalted,
willing."
Aslam b. 'Amr al-Nusaybi narrated from Ali b. Ibn Rabbayta from
Muhammad b. Salman from his father from Abu 'Abd Allah, peace be
uponhim, that he recited an invocation of protection similar to this,
for one of his companions who had an earache.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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