Drinking Zam Zam water
Recite:
اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمَاً نَافِعَاًً وَرِزْقَاً وَاسِعَاًَ
وَشِفَاءً مِنْ كُلِّ دَاءٍ
"O Allah, I seek beneficial knowledge, wide sustenance and cure from
all ailments from You".
(Hisnul Hasin)
Monday, December 3, 2012
Duas - When drinking Zam Zam water
Drinking Zam Zam water
Recite:
اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمَاً نَافِعَاًً وَرِزْقَاً وَاسِعَاًَ
وَشِفَاءً مِنْ كُلِّ دَاءٍ
"O Allah, I seek beneficial knowledge, wide sustenance and cure from
all ailments from You".
(Hisnul Hasin)
Duas - When drinking water
When drinking water
Drink water or anything else that is halal whilst sitting with two or
three breaths and do not breathe or blow in the container. When
drinking, recite:
بِسْمِ اللَّهِ
and when finished recite
الْحَمْدُ لِلَّهِ
(Mishkat)
Duas - When leaving the residence of the host
When leaving the residence of the host
Recite:
اللَّهُمَّ بَارِكْ لَهُمْ فِيمَا رَزَقْتَهُمْ وَاغْفِرْ لَهُمْ وَارْحَمْهُمْ
"O Allah, grant him Your blessings in his sustenance, forgive him and
have mercy on him".
(Mishkat)
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And Allah Knows the Best!
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Tips for 'Wishing happy ANNIVERSARY'
Happy Anniversary and May your marriage be Blessed with love, joy And
companionship For all the years of your lives
If I met you on tomorrow I would still give you my heart If you should
say, 'do you still love me?' I`d say, 'Till death do us part'
That speial day is here again The day we took our vows You're just as
speial 2 me 2day As u stillget me aroused. Happy Anniversary Lover
Happy Anniversary and May ur marriage be blessed with love, joy and
companionship for all the years of ur lives.
Best wishes to you both on ur anniversary, May the love that you share
Last your lifetime through, As you make a wonderful pair.
Your loving and thoughtful,Just 2 mention 2, I adore your sweet smile
It makes me want you.Happy Anniversary
On this special day, best wishes go to you, that this wonderful love u
share, lasts your lifetime through.
The most important thing you fixed was on your day of leisure Whenyou
fixed your eyes on me That day I`ll always treasure I love you.
I LOVE U are words just three,which mean so much on our ANNIVERSARY.
So, this is what i want to say,live inmy heart n there 4 ever stay...
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And Allah Knows the Best!
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Islam - The Battle of Islam at Siffin:
Basra to Kufa in Rajab of 36 A.H. He decided to transfer the capital
of his government to Kufa fromMadina because it was more centrally
placed in the Muslim Empire, and he could halt Muawiya's progress into
Iraq.
Before marching towardsMuawiya, Imam Ali (A.S.) tried to settle
matters peacefully by sending Jarir, chief of Bani Bajila and the
governor of Hamdan, to Syria as an envoy. However, Jarir became so
engrossed in the entertainment that Muawiya put his way, that he
wasted his time in Syria. He finally returned three months later with
the useless message that peace couldonly be negotiated if the
murderers of Uthman were brought to justice. Malik al-Ashtar accused
him of having wasted time in effeminate pleasures with Muawiya, who
purposely kept him long enough to mature his plans of hostilities.
Jarir left Kufa and joined Muawiya.
Imam Ali (A.S.) decided that matters could be only decided by war, so
he marched without delay through the Mesopotamian desert to Riqqa at
the banks of the Euphrates. After crossing the river by constructing a
bridge they came across the Syrian outposts at Sur al-Rum. There were
a few skirmishes between the armies but the Syrians gave way and in
the month of Zilhaj of 36 A.H.,the army of Imam Ali (A.S.) came into
sight of Muawiya's main forces, which had already camped at Siffin.
At Siffin, Muawiya had stationed his general, Abul Awr, with 10,000
men on the river to stop the access to water for Imam Ali's (A.S.)
army. Imam Ali (A.S.) sent Sasaa Bin Sauhan al-Abdi to Muawiya that
this action was not necessary because, after all, the people whom he
was refusing water were also Muslims. He further assured Muawiya that
if the situation had been reversed, the river wouldhave been open to
both armies. However, Muawiya sent back a message that the murderers
of Uthman had not allowed him any water when they had laid siege to
his palace, and Muawiya was avenging that action.
Imam Ali (A.S.) knew that this situation would be intolerable and he
launched an attack underMalike Ashtar. The brave commander secured the
river after heavy fightingand Abul Awr was dislodged from its banks.
Having control of the river, Imam Ali (A.S.) kept to his word and
allowed unlimited access to Muawiya's side.
Imam Ali (A.S.) divided hisarmy of 90,000 men into seven units each
commanded by brave warriors. Muawiya similarly divided his armyof
120,000 men into seven columns. Everyday one column from each army
would engage one another in combat.
The battles were mostly restricted to single combats or small groups
fighting because Imam Ali (A.S.) was trying to avoid the serious loss
of Muslim lives that would have resulted from a full scale battle. The
month ofZilhaj ended in this manner and the month of Muharram, in
which fighting is forbidden, set in. During this month, Imam Ali
(A.S.) tried hard to resolve the crisis by negotiation, but to no
avail. He pointed out thathe was ready to punish the murderers of
Uthmanif Muawiya would point them out. However, Muawiya did not wish
the matter to end so easily, because it was the issue of Uthman's
unavenged death that had enabled him to gather such a large army.
In the month of Safar fighting was resumed. For a week, fierce battles
raged all day. Everyday the conflict got more severe and bitter. In
the second week Imam Ali (A.S.) came to the battlefield for the first
time. After a series of single combats, in which he overcame every
opponent with his awesome skill, no body would come to fight him.
He was forced to disguisehimself to get anybody tochallenge him. On
one such occasion, an unsuspecting warrior from Muawiya's side
attacked Imam Ali (A.S.). The man was struck with a single sweep of
Zulfiqarwith such force by Imam Ali (A.S.) that the upper half of his
body was severed from the lower half. Those who watched thought that
the blow had missed, and it was only when the horse moved and the two
halves fell to the ground, that people realized what had happened.
Day after day the loss of lives increased, especiallyin the ranks of
Muawiya. However, Imam Ali (A.S.) also lost several distinguished
Companions of the Holy Prophet (S.A.W.) from his side. Amongst them
wereHashim bin Utba and Ammar Yasir.
Ammar, who was 93 years old, had been informed by the Holy Prophet
(S.A.W.) that he would die fighting rebelsand enemies of Islam. This
was well known by all, and when he died there was some commotion in
Muawiya's army. He managed to quieten them down by saying that, since
Ammar had been brought to fight by Imam Ali (A.S.), it was he who was
the cause of his death. He said that Imam Ali (A.S.) therefore was the
rebel that the prophecy talked about, and not Muawiya. This incredible
argument was accepted by his men and war continued until the 13th
night.
On that day the commander-in-chief of Imam Ali's (A.S.) army, Malike
Ashtar , attacked the enemy ferociously. His shout of Allahu
Akbar,every time he killed a man, was heard no less than 400 times.
The hero of the battle began to bring on victorywhen Amr al-Aas on
Muawiya's side said, "Call the enemy to the Word ofGod."
Muawiya eagerly accepted these words and his men raised 500 copies of
the Holy Qur'an on their spears, saying that the Holy Book woulddecide
their differences. This trick had a strange effect on some people in
the army of Imam Ali (A.S.), who dropped their weapons and agreed that
the Holy Qur'an should decide the matter.
Imam Ali (A.S.) stepped into the battlefield urging his men to
continue fighting and ignore the tricks of Muawiya, but they
disobeyed. The war thus came to an unsatisfactoryend, and it was
decided that one representative from each side should meet to reach a
final decision.
Imam Ali (A.S.) wanted Abdullah bin Abbas or Malike Ashtar to
represent him, but his men insisted that Abu Musa Ash'ari be chosen
instead. Muawiya appointed Amr al-Aas to represent him. Abu Musa had
neither wit nor tact and was no match for thecunning Amr al-Aas.
In the meeting that took place some months later, Abu Musa was badly
tricked by Amr into giving up the rights of Imam Ali (A.S.), and it is
asfollows.
Decision of the umpires
The time for arbitration having come, the umpires proceeded to
Dumat-al-Jondel or Azroh, each with a retinue of four hundred horsemen
according to the agreement. Many a leading Chief from Mecca,Medina,
Iraq and Syria went there to watch the proceedings, which wereto
decide the future of Islam. Abdallah bin Abbas, who
accompaniedAbu-Musa to preside at the daily prayers, while having a
discourse with Abu-Musa upon the topic of arbitration, urged him to
beware of the crafty ways of his astute colleague and to keep
particularly in his mind the fact that Ali had no blemish to render
him incapable of government, nor Muawiya any virtue to qualify him for
it. When Abu-Musa reached Duma, Amr bin Aas received him with great
respect. A private conference was held between the two alone in a
pavilion erected for the purpose. Amr was already well aware of the
weaknessesin Abu-Musa's character. He treated Abu-Musa with utmost
respect and civility till he brought him completely under
hisinfluence. Having won his confidence, he made him admit that Osman
was foully murdered. Then he asked him why the avenger of his blood, a
near relation of his andan able administrator viz.Muawiya should not
be taken as his successor. To this Abu-Musa replied that the
succession should not be determined on such a basis which would give
preference to Osman's Sons as legitimate claimants; but that they must
above all things take care lest a mutiny should be kindled or civil
wars break again. Upon this Amr bin Aas asked Abu-Musa to reject both
Ali and Muawiya, and let the Faithful elect a third. This is the
simplest and safest solution of the problem. 'I agree,' said Abu-Musa,
let us go forth to pronounce. A tribunal was erected from which each
of the umpires was to declare publicly his decision. Abu-Musa wished
Amr to go up first, but Amr, alleging reasons to give preference to
Ali's man, overcame all his scruples and insisted upon Abu-Musa going
up first. Abu-Musa ascended and addressed the people thus: 'Brethren!
I and Amrbin Aas, both of us, have given full consideration to the
matter and have come to the conclusion that no other course to restore
peace and to remove discord from the people can possibly be better
than to depose both Ali and Muawiya in order that people may have
their choice of a better man in their stead.I therefore depose both
Ali and Muawiya from theCaliphate to which they pretend, in the manner
as I draw this ring from my finger.' Having made this declaration
Abu-Musa came down. Amr bin Aas now took histurn and went up to
announce what he had to declare. 'You have heard,' he said, 'how
Abu-Musa on his part has deposed his chief Ali; I, on my part, do
depose him too and I invest my chief Muawiya with the Caliphate and I
confirm him to it, as I put this ringupon my finger. I do this with
justice because Muawiya is the avenger of Osman and his rightful
successor.' So saying, he came down. This arbitration took place in
the month of Ramadan, 37 A.H. or February 658 A.D.
Muawiya thus managed to escape certain defeat at Siffin. The damage
done at the battle was great. Muawiya lost 45,000 men and 25,000 men
were killed on the side of Imam Ali (A.S.).
Islam - The battle of Jamal (Camel):
the widow of the Holy Prophet (S.A.W.), was in Makka for the
pilgrimage when third Caliph Uthman was killed.She had always expected
either Talha or Zubayr to succeed him and when she heard of Imam Ali's
(A.S.) appointment as Caliph, she was very upset. And said, 'By God!
Uthman was innocent, I will avenge his blood.'
Both Talha & Zubayr were brothers-in-law of Ummul Momeneen Ayesha. Her
youngest sister was the wife of Talha, who was also a cousin of her
father. Her eldest sister was a wife ofZubayr, whose son Abdullah was
adopted byUmmul Momeneen Ayesha.
Ummul Momeneen Ayesha was a jealous woman. Now she declared herself as
the avenger of the murder ofUthman and prepared to wage war against
Imam Ali (A.S.), whom she had always hated.
She managed to recruit the support of the powerful clan of Bani
Umayyah, to whom Uthman had belonged. The ex-governors of Uthman, who
had been replaced by Imam Ali (A.S.), also joined her.
Yala the ex-governor of Yemen carried off to Makka all the treasure
from Yemen when he was deposed. Amountingto sixty thousand Dinars,
which he made over to Ummul Momeneen Ayesha along with six hundred
camels, one of which was a rarity, a big-sized, well bred animal,
valued at 200 gold pieces. It was named Al-Askar and was specially
presented for the use of Ummul Momeneen Ayesha.
Talha and Zubayr also joined her, in spite of their oath of allegiance
to Imam Ali (A.S.). A large number of Arabs were also paid to enlist
in the army, whose fathers and brothers had been killed by Imam Ali
(A.S.) in defending the Prophet's (S.A.W.) cause on the occasion of
various wars in his time. Many a discontented Arab flocked under the
Standard.
The preparations of war having been completed, Ummul Momeneen Ayesha's
army proceededto Basra. Before leaving, she had asked Umme Salma, a
faithful widow of the Holy Prophet (S.A.W.), to accompany her. Umme
Salma had indignantly refused, reminding Ummul Momeneen Ayesha that
the Holy Prophet (S.A.W.) had said that Imam Ali (A.S.) was his
successor and whoever disobeyed him, disobeyed the Holy Prophet
(S.A.W.) himself. She also reminded her of the time when he had
addressed all his wives saying that the dogs of Hawab would bark at
one of his wives, who would be part of a rebellious mob. She then
warned Ummul Momeneen Ayesha not to be fooled by the words of Talha
and Zubayr who would only entangle her in wrong deeds. This advice had
a sobering effect on Ummul Momeneen Ayesha, who almost gave up her
plan. However, her adopted son, Abdallah bin Zubayr, convinced her to
go ahead.
Ummul Momeneen Ayesha mounted on a litter on the camel al-Askar, and
marched from Makka at the head of 1,000 men. On her right was Talha
and on her left, Zubayr. On their way many more joined them, swelling
their numbers to 3,000.
On the way to Basra, the rebel army received newsthat Imam Ali (A.S.)
had come out of Madina in their pursuit. They decided to leave the
main road and proceed to Basra through a different route. When they
passed through the valley of Hawab the dogs of the village
surroundedUmmul Momeneen Ayesha's camel, barking loudly. She was
immediately worried andasked for the name of the place. When she was
told it was Hawab, she was shocked and she despairingly cried, "Alas!
Alas! I am the wretched woman of Hawab. The Prophet of Allah had
already warned me against this."
She got off her camel andrefused to go any further. Talha and
Zubayrtried to convince her thatthe place was not Hawab and even
brought 50 witnesses to testify to this lie, but in vain. This issaid
to be the first occasion of false evidence given publicly since the
dawn of Islam. Finally, they raised a cry that Imam Ali (A.S.) was
approaching, and UmmulMomeneen Ayesha, struckwith terror, quickly
remounted and the march was resumed.
The army reached Basra and camped in the suburbs. Ummul Momeneen
Ayesha, Talha and Zubayr began talks with the leading citizens of
Basra, trying to get their support for their cause. In this they
failed and were subjected to ridicule.
Finally, some of them entered the city and during the congregational
prayers, they treacherously captured Imam Ali's (A.S.) governor,
Uthman bin Huneif, after killing 40 of his guards. Fighting broke out
in the city and many of Imam Ali's (A.S.) supporters were killed
before Ummul Momeneen Ayesha gained control of Basra. The governor,
Uthman, suffered the indignity of having his eyebrows, moustache and
beard plucked out, hair by hair, before being turned out of the city.
Meanwhile, Imam Ali (A.S.) had received information about Ummul
Momeneen Ayesha's plans from Umme Salma, and news of the disturbances
in Makka and Basra also came through.
Imam Ali (A.S.) made immediate plans to march towards Basra but could
only raise 900 men with difficulty. This was because the people were
reluctant to fight Ummul Momeneen Ayesha, who was considered to be the
Mother of the Faithful by virtue of being the widow of the Holy
Prophet (S.A.W.). Also, Muawiya had succeeded in making people think
that Imam Ali (A.S.) was somehow involved in themurder of Uthman.
In Kufa, Imam Hasan (A.S.)raised 9,000 men, and other units arrived as
well, all joining Imam Ali (A.S.) at his camp at Zhi-Q'ar. Meanwhile,
Uthman bin Huneif arrived with fresh news from Basra. Imam Ali (A.S.)
smiled and said to him that he had left themas an old man but had
returned as a beardless youth.
Imam Ali (A.S.) wrote letters to Ummul Momeneen Ayesha, Talha and
Zubayr, warning them against the unwise steps they had taken, but his
words were ignored. Finally he marched to Basra at the head of 20,000
men.
Ummul Momeneen Ayesha's forces numbered 30,000 but they were mostly
raw recruits, while Imam Ali's (A.S.) army was full of battle
veterans.
In Basra, the sight of Imam Ali's (A.S.) men in battle formation
filled Ummul Momeneen Ayesha and her comradeswith terror. Imam Ali
(A.S.) talked at length with Talha and Zubayr, negotiating for peace.
Hereminded them of the words of the Holy Prophet (S.A.W.) regarding
his authority, which they both admitted they had heard.Zubayr was
ashamed of his deeds and left the scene but Talha remaineddoubtful.
Ummul Momeneen Ayesha was furious at the conduct of the two and
ordered a raid at nighttime to end the chance of peace.
The next morning UmmulMomeneen Ayesha mounted her camel al-Askar and
urged her troops to prepare for battle. Thus began the unfortunate
Battle of Jamal (Camel), where Muslims fought each other for the first
time. Although outnumbered, Imam Ali (A.S.) and his soldiers were too
skilled to be defeated. Soon victory began to incline towards Imam Ali
(A.S.). Talha was wounded and later died. Ummul Momeneen Ayesha's
camel was brought downand Imam Ali (A.S.) ordered her brother Muhammad
bin Abu Bakr to take care of Ummul Momeneen Ayesha.
After that, the battle was soon over, and Imam Ali (A.S.) declared a
general amnesty for all the rebels.
Ummul Momeneen Ayesha's plans had come to nothing and 10,000 men lay
dead as a result of her jealousy. In this battle Imam Ali (A.S.)
restrained his men from taking any war booty and all property found on
the battle ground wasgathered in the mosque of Basra, from where the
owners could claim their possessions.
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And Allah Knows the Best!
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Suhayl ibn Amr - Biographies of the Companions (Sahabah)
as a prisoner, Umar ibn al-Khattab came up to the Prophet and said:
"Messenger of God! Let me pull out the two middle incisors of Suhayl
ibn Amr so that he would not stand up and be able to speak out against
you after this day."
"Certainly not, Umar," cautioned the Prophet. "I would not mutilate
anyone lest God mutilate me even though I am a Prophet." And calling
Umar closer to him, the blessed Prophet said:
"Umar, perhaps Suhayl will do something in the future which will please you."
Suhayl ibn Amr was a prominentperson among the Quraysh. He was clever
and articulate and hisopinion carried weight among his people. He was
known as thekhatib or spokesman and orator of the Quraysh. He was to
play a major role in concluding the famous truce of Hudaybiyyah.
Towards the end of the sixth year after the Hijrah, the Prophetand
about fifteen hundred of hisSahabah left Madinah for Makkahto perform
Umrah. To make it known that they were coming inpeace, the Muslims
were not armed for battle and carried only their travellers swords.
They also took with them animals for sacrifice to let it be known that
they were really coming on pilgrimage.
The Quraysh learnt of their approach and immediately prepared to do
battle with them. They vowed to themselvesthat they would never allow
the Muslims to enter Makkah. Khalid ibn al-Walid was despatched at the
head of a Quraysh cavalry force to cut off the approaching Muslims.
Khalids army stood waiting for them at a place called Kara al-Ghamim.
The Prophet learnt in advance of Khalid's position. Although committed
to the struggle against them, he was keen not to have any encounter
then withthe Quraysh forces. He asked: "Is there any man who could
take us (to Makkah) on a different route to avoid the Quraysh?"
A man from the Aslam tribe said he could and took the Muslims through
the difficult terrain of Warah and then on fairly easy marches,
finally approaching Makkah from the south. Khalid realized what the
Muslims had done and returned frustrated to Makkah.
The Prophet camped near Hudaybiyyah and indicated that if the Quraysh
would give any hint of a truce out of veneration for the sacred time
and place, hewould respond. The Quraysh sent Badil ibn Warqa with a
group of men from the Khuzaah tribe to find out why the Muslims had
come. Badil met the Prophet and when he returned to the Quraysh and
informed them of the peaceful intentions of the Prophet and his
companions, they did not believe him because they said hewas from the
Khuzaah who were allies of Muhammad. "DoesMuhammad intend," they
asked,"to come upon us with his soldiers (in the guise of) performing
Umrah? The Arabs would hear that he moved against us and entered
Makkah by force white a state of war existed between us. By God this
will never happen with our approval."
The Quraysh then sent Halis ibn Alqamah, the chieftain of the Ahabish
who were allies of the Quraysh. When the Prophet, peace be on him, saw
Halis he said, "This man is from a people who think greatly of animal
sacrifice. Drive the sacrificial animals in full view of him so that
he can see them. This was done and Halis was greeted by the Muslims
chanting the talbiyyah: "Labbayk Allahumma Labbayk." On his return,
Halis exclaimed: "Subhana Allah - Glory be to God. These people should
not be prevented from entering Makkah. Can lepers and donkeys perform
the Hajj while the son of alMuttaIib (Muhammad) be prevented
from(visiting) the House of God? By the Lord of the Kabah, may the
Quraysh be destroyed. These people have come to perform Umrah."
When the Quraysh heard these words, they scoffed at him: "Sit down!
You are only a nomad Arab. You have no knowledge of plots and
intrigues."
Urwah ibn Masud, the Thaqafi chieftain from Tail, was then sent out to
assess the situation. He said to the Prophet: "O Muhammad! You have
gathered all these people and have come back to your birthplace. The
Quraysh have come out and pledged to God that you would not enter
Makkah against them by force. By God, all these peoplemight well
desert you." At that Abu Bakr went up to Urwah and said with disdain:
"We desert him (Muhammad)? Woe to you."
As Urwah was speaking, he touched the Prophet's
beard and Mughirah ibn Shubah rapped his hand saying, "Take away your
hand," and Urwah retorted: "Woe to you! How crude and coarse you are."
The Prophet smiled. "Who is this man, O Muhammad?" asked Urwah. "This
is your cousin, Al-Mughirah ibn Shubah." "What perfidy!" Urwah hissed
at Al-Mughirah and continued to insult him.
Urwah then surveyed the companions of the Prophet. He saw that
whenever he gave them an order, they hastened tocarry it out. When he
made ablutions they vied with one another to help him. When they spoke
in his presence, they lowered their voices, and they did not look him
in the eye out of respect for him.
Back with the Quraysh, Urwah showed that he was obviously impressed:
"By God, O people of the Quraysh, I have been to Chosroes in his
kingdom and I have seen Caesar the Byzantine emperor in the plenitude
of his power, but never have I seen a king among his people like
Muhammad among his companions. I have seen a people who would not
abandon him for anything. Reconsider your position. He is presenting
you with right guidance. Accept what he has presented to you. I advise
you sincerely... I fear that you will never gain victory over him."
"Don't speak like that," said the Quraysh. "We will have him go back
this year and he can return in the future." Meanwhile, the Prophet
summoned Uthman ibn Allan and sent him to the Quraysh leaders to
inform them of his purpose in coming to Makkah and to ask their
permission for the MusIims to visit their relatives. Uthman was also
to cheer up the Mustadafin among the Muslims who still lived in Makkah
and inform themthat liberation would not be long in coming...
Uthman delivered the Prophet's message to the Quraysh and they
repeated their determination not to allow the Prophet to enter Makkah.
They suggested that Uthman could make tawaf around the Kabah but he
replied that he would notmake tawaf while the Messengerof God was
prevented from doing so. They then took Uthman into custody and a
rumor spread that he was killed.When the Prophet heard this,
hisattitude changed.
"We shall not depart," he said,"until we fight." He summoned the
Muslims to take bayah, an oath of allegiance, to fight. The herald
cried out: "O people, al-bayah, al-bayah." They flockedto the Prophet
as he sat under a tree and swore allegiance to himthat they would
fight. Soon afterhowever, the Prophet ascertained that the rumor was
false.
It was at this point that the Quraysh sent Suhayl ibn Amr to the
Messenger of God with the brief to negotiate and persuade the Prophet
to return to Madinah without entering Makkah. Suhayl was chosen no
doubt because of his persuasiveness, his toughness and his alertness
major qualitiesof a good negotiator. When the Prophet saw Suhayl
approaching, he immediately guessed the change in the position of the
Quraysh. "The people want reconciliation. That's why they have sent
this man."
The talks between the Prophet and Suhayl continued for long until
finally agreement was reached in principle. Umar and others were very
upset with the terms of the agreement which they considered to be
harmful tothe cause of Islam and a defeat for the Muslims. The Prophet
assured them that this was not the case and that he would never go
against the command of God and that God would not neglect him. He then
called Ali ibn Abi Talib to write down the terms of the treaty:
"Write: Bismillahi-r Rahmani-r Rahim.""I don't know this (phrase)",
interjected Suhayl. "Write instead 'Bismika Allahumma - In Your name,
O Allah."
The Prophet conceded and instructed Ali to write 'Bismika Allahumma.'
He then said:"Write: 'This is what has been agreed between Muhammad
theMessenger of God and Suhayl ibnAmr..." Suhayl objected: "If I had
testified that you were indeed the Messenger of God, I would not be
fighting you. Write instead you name and the name of your father." So
the Prophet again conceded this and instructed Ali to write: 'This is
what has been agreed upon by Muhammad the son of Abdullah and Suhayl
ibn Amr. They have agreed to suspend war for ten years in which people
would enjoy security and would refrain from (harming) one another.
Also, that whoever from among the Quraysh should come to Muhammad
without the permission of his wali (legal guardian), Muhammad would
send him back to them and that if any who is with Muhammad should come
to the Quraysh, they would not send him back to him.
Suhayl had managed to save the Makkans face. He had attempted to and
got as much as possible for the Quraysh in the negotiations. Of course
he was assisted in this by the noble tolerance of the Prophet.
Two years of the Hudaybiyyah treaty elapsed during which the Muslims
enjoyed a respite from the Quraysh and were freed to concentrate on
other matters. Inthe eighth year after the Hijrah however the Quraysh
broke the terms of the treaty by supporting the Banu Bakr in a bloody
aggression against the Khuzaah who had chosen to be allies of the
Prophet.
The Prophet took the opportunity to march on Makkahbut his object was
not revenge. Ten thousand Muslims converged on Makkah reaching there
in the month of Ramadan. The Quraysh realized that there was no hope
of resisting let alone of defeating the Muslim forces. They were
completely at the mercy of the Prophet. What was to be their fate,
they who had harried and persecuted the Muslims, tortured and
boycottedthem, driven them out of their hearths and homes, stirred up
others against them, made war on them?
The city surrendered to the Prophet. He received the leaders of the
Quraysh in a spirit of tolerance and magnanimity. In avoice full of
compassion and tenderness he asked: "O people of the Quraysh! What do
you think I will do with you?" Thereupon, the adversary of Islam of
yesterday, Suhayl ibn Amr, replied: "We think (you willtreat us) well,
noble brother, son of a noble brother. ". "A radiant smile flashed
across the lips of the beloved of God as he said: "Idhhabu... wa antum
at-tulaqaa. Go, for you are free."
At this moment of unsurpassed compassion, nobility and greatness, all
the emotions of Suhayl ibn Amr were shaken andhe announced his Islam
or submission to Allah, the Lord of all the worlds. His acceptance of
Islam at that particular time wasnot the Islam of a defeated man
passively giving himself up to hisfate. It was instead, as his later
life was to demonstrate, the Islam of a man whom the greatness of
Muhammad and the greatness of the religion he proclaimed had
captivated.
Those who became Muslims on the day Makkah was liberated were given
the name"At-Tulaqaa" or the free ones. They realized how fortunate
they were and many dedicated themselves in sincere worship and
sacrifice to the service of thereligion which they had resisted for
years. Among the most prominent of these was Suhayl ibn Amr.
Islam moulded him anew. Ali hisearlier talents were now burnished to a
fine excellence. To these he added new talents and placed them all in
the service of truth, goodness and faith. The qualities and practices
for which he became known canbe described in a few words: kindness,
generosity, frequent Salat, fasting, recitation of the Quran, weeping
for the fear of God. This was the greatness of Suhayl. In spite of his
late acceptance of Islam, he was transformed into a selfless
worshipper and a fighting fidai in the path of God.
When the Prophet, may God bless him and grant him peace, passed away,
the news quickly reached Makkah, where Suhayl was still resident. The
Muslims were plunged into a state of confusion and dismay just as in
Madinah. In Madinah, Abu Bakr, may God be pleased with him, quelled
the confusion with his decisive words: "Whoever worships Muhammad,
Muhammad is dead. And whoever worships Allah, Allah is indeed Living
and will never die."
In Makkah Suhayl performed the same role in dispelling the vain ideas
some Muslims may have had and directing them to the eternal truths of
Islam. He calledthe Muslims together and in his brilliant and salutary
style, he affirmed to them that Muhammad was indeed the Messenger of
Allah and that he did not die until he had discharged his trust and
propagated the message and that it was the duty of all believers after
his death to applythemselves assiduously to following his example and
way of life.
On this day more than others, the prophetic words of the Messenger
shone forth. Did not the Prophet say to Umar when the latter sought
permission to pull out Suhayls teeth at Badr:"Leave them, for one day
perhaps they would bring you joy"?
When the news of Suhayl's standin Makkah reached the Muslims of
Madinah and they heard of hispersuasive speech strengtheningthe faith
in the hearts of the believers, Umar ibn al-Khattab remembered the
words of the Prophet. The day had come when Islam benefitted from the
two middle incisors of Suhayl which Umar had wanted to pull out.
When Suhayl became a Muslim he made a vow to himself whichcould be
summarized in these words: to exert himself and spend in the cause of
Islam at least in the same measure as he had done for the mushrikin.
With the mushrikin, he had spent long hours before their idols. Now he
stood for long periods with the believers in the presence of the one
and only God, praying and fasting.
Before he had stood by the mushrikin and participated in many acts of
aggression and war against Islam. Now he took his place in the ranks
of the Muslim army, fighting courageously, pitting himself against the
fire of Persia and theinjustice and oppression of the Byzantine
empire.
In this spirit he left for Syria withthe Muslim armies and
participated in the Battle of Yarmuk against the Byzantines, a battle
that was singularly ferocious in its intensity.
Suhayl was someone who loved his birthplace dearly. In spite of that,
he refused to return to Makkah after the victory of the MusIims in
Syria. He said: "I heard the Messenger of God, peace be on him, say:
'The goingforth of anyone of you in the path of God for an hour is
betterfor him than his life's works in his household.' "He vowed: "I
shall be a murabit in the path of God till I die and I shall not
return to Makkah."
For the rest of his life, Suhayl remained true to his pledge. He died
in Palestine in the small village of 'Amawas near Jerusalem.
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'Fat' drug could treat epilepsy
new way of treating epilepsy, experts hope.
Researchers in London who have been carrying out preliminary tests of
the fatty acid treatment, report their findings in Neuropharmacology
journal.
They came up with the idea because of a special diet used by some
children with severe, drug resistant epilepsy to help manage their
condition.
The ketogenic diet is high in fat and low in carbohydrate.
The high fat, low carbohydrate diet is thought to mimic aspects of
starvation by forcing the body to burn fats rather than carbohydrates.
The identification of these fatty acids is an exciting breakthrough
Simon Wigglesworth, Epilepsy Action
Although often effective, the diet has attracted criticism, as
side-effects can be significant and potentially lead to constipation,
hypoglycaemia, retarded growth and bone fractures.
By pinpointing fatty acids in the ketogenic diet that are effective
incontrolling epilepsy, researchers hope they can develop a pill for
children and adults thatcould provide similar epilepsy control without
the side-effects.
In early trials, the scientists, from Royal Holloway and
UniversityCollege London, say they have identified fatty acids that
look likegood candidates for thejob.
They found that not only did some of the fatty acids outperform
aregular epilepsy medication called valproate in controlling seizures
in animals, they also had fewer side-effects.
Understanding epilepsy
*. Epilepsy is a condition in which disturbances to the brain's normal
electricalactivity result in seizures, sometimes known as fits
*. Seizures vary in severity from a few seconds of trance-like state
to loss of consciousness and convulsions - uncontrollable jerking of
the body
*. The condition is thought to affectabout 500,000 people in the UK -
roughly one in every 100
*. Triggers for seizures include flashing lights (such as strobe
effects), excessive alcohol, lack of sleep and stress
*. Medication cannot cure epilepsy but anti-epileptic drugs (AEDs) are
used to control seizures. These are effective in about 70% of cases
Source: BBC Health
Discover how to live safely with epilepsy
What do I do if someone has a seizure?
But many more tests areneeded to determine if the treatment would
besafe and effective in humans.
Prof Matthew Walker, from the Institute of Neurology, University
College London, said:"Epilepsy affects over 50million people worldwide
and approximately a third of these people have epilepsy that is not
adequately controlled by our present treatments.
"This discovery offers a whole new approach tothe treatment of
drug-resistant epilepsies in children and adults."
Simon Wigglesworth, deputy chief executive at Epilepsy Action,
said:"We know the ketogenic diet can be a highly effective treatment
for children with difficult to control epilepsy and it is starting to
be used for adults.
"The diet is high in fats and low in carbohydrates and the balance of
the diet needs to be carefully worked out for each child. Although
some children manage the diet very well, others find the diet
unpleasantand difficult to follow. Children can also experience
side-effects including constipation and weight loss.
"The identification of these fatty acids is an exciting breakthrough.
The research means that children and adultswith epilepsy could
potentially benefit fromthe science behind the ketogenic diet without
dramatically altering their eating habits or experiencing unpleasant
side-effects.
"We look forward to seeing how this research progresses."
Cycle and walking 'must be norm' for short journeys
The National Institute for Health and Clinical Excellence said people
should shun their cars ifa trip could be done in 15 or 20 minutes on
foot or bike.
It said the approach was needed to combat the "silent epidemic" of
inactivity posing a risk to the health of people in England.
The advisory body called on councils to do more to make walking and
cycling an easier option in local communities.
It said their new responsibility for publichealth, which the NHS will
hand over next year under the government's reform programme, offered
a"unique opportunity" to make a difference.
The National Institute for Health and Clinical Excellence (NICE) said
councils should look to introduce bicycle-hire schemes, car-free
events and better cycle-route signalling and maps.
It's not necessarily about spending moremoney on transport, but
investing existingmoney in our health by rethinking the way in which
budgets are being spent
Dr John Middleton, Faculty of Public Health
Walking routes should also be better highlighted, with signposts
indicating thedistance and time it takes to walk to local
destinations.
Schools and workplacesshould also be encouraged to get more pupils and
staff cycling and walking.
NICE has previously given its backing to 20mph speed limits in certain areas.
'Costing lives'
The group said local authorities needed to take action, as the levels
of inactivity were costing lives.
A recent report in the Lancet said inactivity was now causing as many
deaths as smoking.
Latest figures suggest six in 10 men and sevenin 10 women are not
doing the recommended levels of physical activity.
The figures are little better for children.
In particular, levels of cycling and walking arefalling - with England
lagging well behind other European countries, such as the Netherlands
and Denmark. Only 11 minutes a day on average is spent cyclingor
walking.
Prof Mike Kelly, from NICE, said: "As a nation, we are not physically
active enough and this can contribute to a wide range of health
problems."
Dr John Middleton, vice-president of the Faculty of Public Health,
said cycling and walking needed to be made an "easy option".
"It's not necessarily about spending more money on transport, but
investing existing money in our health by rethinking the way in which
budgets are being spent."
Local transport ministerNorman Baker added the new duty on councils
should make it easier to ensure transport, planning andhealth
officials worked together to help change the way people travel.
"We want to see more people walking and cycling," he added.
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Giving the reward for acts of worship to the Prophet (peace and blessings of Allaah be upon him)
give the reward for this reading to the Prophet (peace and blessings
of Allaah be upon him)?.
Praise be to Allaah.
The correct view is that giving the reward for acts of worship to the
Prophet (peace and blessings of Allaah be upon him) is an innovation
(bid'ah). The evidence for that is as follows:
1 – There is no need for this giving, because the Prophet (peace and
blessings of Allaah be upon him) will have the equivalent of the
rewardof his ummah, without that detracting from their reward in the
slightest. It is proven in al-Saheeh that the Prophet (peace and
blessings of Allaah be upon him) said: "Whoever calls to guidance will
have a reward like that of thosewho follow him, withoutthat detracting
from their reward in the slightest." Narrated by Muslim, 2674). And he
said: "Whoever sets a good precedent in Islam which is followed after
he is gone, will have a reward like those who acted upon it, without
it detracting from their reward in the slightest." Narrated by Muslim,
1017.
He (peace and blessings of Allaah be upon him) showed all the ways of
guidance to his ummah, so for a person to give the reward for his deed
to the Prophet (peace and blessings of Allaah be upon him) is
redundant, in fact the one who does this is losing out on the
rewardfor himself without it benefiting anyone else. He loses the
reward for his deed, and the Prophet (peace and blessings of Allaah be
upon him) has an equivalent reward without him having to give it.
2 – The Prophet (peace and blessings of Allaah be upon him) did not
prescribe this for his ummah. Rather he said: "Whoever does an action
that is not in accordance with this matter of ours will have it
rejected." Narrated by al-Bukhaari, 2697; Muslim, 1718 – this version
narrated by Muslim.
3 – The salaf – including the Rightly-Guided Caliphs and the rest of
the Sahaabah and Taabi'een – did not do that, and they knew bestwhat
is good and were more keen to follow it. The Prophet (peace and
blessings of Allaah be upon him) said: "I urge you to adhere to my
Sunnah and the way of the Rightly-Guided Caliphs. Adhere to it and
cling firmly to it. And beware of newly invented matters, for every
newly invented matter is an innovation (bid'ah) and every innovation
is a going astray." Narrated by Abu Dawood, 4607; classed assaheeh by
al-Albaani in Saheeh Abi Dawood.
See the essay, Ihda' al-Thawaab li'l-Nabi (peace and blessings of
Allaah be upon him) by Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him).
Ibn al-'Ata', the student of al-Nawawi (may Allaah have mercy on them
both) was asked: Isit permissible to read Qur'aan and give the reward
to the Prophet (peace and blessings of Allaah be upon him) and is
there any report concerning that?
He replied:
Reading the Holy Qur'aan is one of the best acts of worship, but with
regard to giving it to the Prophet (peace and blessings of Allaah be
upon him), no reliable report has been narrated concerning that.
Rather that should not be done, because it is an action that is not
prescribed. Moreover the reward for reading will reach him anyway, and
all the good deeds of his ummah will be weighed in his balance. End
quote.
Al-Sakhaawi narrated from his Shaykh, al-Haafiz ibn Hajar (may Allaah
have mercy on him), that he was asked about one who read some Qur'aan
and said in his du'aa': O Allaah, add the reward for whatI have read
to the honour of the Messengerof Allaah (peace and blessings of Allaah
be upon him).
He replied:
This is something that has been invented by later generations. I do
not know of any precedent for that. End quote from Mawaahib al-Jaleel,
2/544, 454.
Moreover there is a difference of scholarly opinion with regard to
reading Qur'aan and giving the reward to thedead. See questions no.
70317 and 46698 . But even if it is said that thatis permissible, it
is not permissible to give it to the Prophet (peace and blessings of
Allaah be upon him), because all that is achieved by that is depriving
the one who did it of the reward, without it benefiting anyone else.
And Allaah knows best.
How can his deceased relatives benefit from hisreading Qur’aan?
to benefit from myreading .Besides,I want to make supplications after
reading the Qur'aan for myself and my family.What actions are exactly
to be done,for as far as I know raising hands and wiping the face are
bid'ah?
Praise be to Allaah.
The correct view is that the dead can benefit from the physical acts
of worship undertaken by their living relatives with the intention of
giving the reward to them (physical acts of worship include fasting
and reading Qur'aan). The same applies to financial acts of
worship,such as giving charity onbehalf of the deceased or freeing a
slave on his behalf, even though some of these actions are not
prescribed as such.
This is indicated by the hadeeth of Sa'd ibn 'Ubaadah (may Allaah
bepleased with him), who gave his garden in charity on behalf of his
mother who had died, and the Prophet (peace and blessings of Allaah be
upon him) approved of that (narrated by al-Bukhaari), and other
ahaadeeth.
But giving charity on behalf of the deceased isbetter than reading
Qur'aan for them, just as making du'aa' for them and seeking
forgiveness for them is better than other deeds.
If you give in charity on behalf of your deceased relative, or you
make du'aa' for him – or other actions – the deceased will benefit
from that, and you will also have the reward for that, for the Bounty
of Allaah is immense.
With regard to raising one's hands when making du'aa': this is
notbid'ah; in fact it is Sunnah and is part of the teachings of
guidance and one of themeans of having one's du'aa's answered. It was
narrated in a saheeh report that the Prophet (peace and blessings of
Allaah be upon him) said: "Allaah is modest and most generous; if a
man raises his hands to Him, He cannot send them back empty and
unanswered," (Narrated by Ahmad and Abu Dawood from the hadeeth of
Salmaan).
But it is makrooh to raise one's hands at certain times, such as when
the khateeb makes du'aa' at Jumu'ah prayers, unless the khateeb is
praying for rain at Jumu'ah prayers, in which case it is prescribed to
raise one's hands. This was reportedin a saheeh hadeeth from the
Messenger of Allaah (peace and blessings of Allaah be upon him).
Similarly, it is not permitted to raise one's hands in congregation
or individually after praying a fard prayer, asthere is no evidence
for doing so. Wiping the face, chest or body after making du'aa' is
bid'ah and is not permitted. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
She wants to divide her hasanaat between her and her parents
for my mother and one third for my father? i.e., all the hasanaat
earned by doing good deeds forwhich a person can be rewarded
throughout his day and night, such as tasbeeh, asking for forgiveness,
charity and du'aa' - apart, of course, from prayer, zakaah, Hajj and
fasting - or can Idivide only the hasanaatfor charity between me and
them, and not any other acts of worship that I have mentioned? Or can
I give charity on their behalf whilst they are alive and after they
die? Can I set up sadaqahjaariyah (ongoing charity) for my parents
from my own money and let them take the reward - such as building a
mosque or distributing Mushafs, when they are still alive?Can I do
that after they die? If they acquired haraam wealth, for example, can
I pay it off on their behalf from my own money?
Finally, in every sujood (prostration) I say the following du'aa'
three times: Lord, forgive me and my parents and their parents and my
brothers, and save us from the torment of the grave and grant us
eternity in al-Firdaws al-A'la.
I also use the masbahah to recite 200 times every day: Lord forgive me
andmy parents and my brothers and all the believing men and women.
Is what I am doing something good and beneficial, or is it bid'ah and
a waste of time? If what I am doing is good and beneficial, is it
actually possible by means of this ongoing du'aa' of mine that Allah
may forgive me and my parents and their parents and my brothersfor all
our sins, and save us from the torment of the grave and grant us
eternity in al-Firdaws al-A'la?.
Praise be to Allaah.
Firstly:
We appreciate your keenness to honour yourparents and to make good
reach them. We ask Allah, may He be glorified and exalted, to decree
reward for you and to join you with your parents and all the Muslims
in Paradise.
There is no difference of opinion among the scholars that the reward
for charity may reach the dead if the one who gives the charity
dedicates the reward to them, especially parents.Similarly, there is
no difference of opinion that du'aa' for both living and dead will
bring them goodness and mercy if Allah, may He be glorified and
exalted, accepts it. A number of hadeeths in the saheeh Sunnah bear
witness to that. This has also been discussed in detail in a number of
questions on our site. Please see: 12652 , 42384 , 102322 .
Secondly:
It is permissible for the one who gives charity tointend that the
reward for his charity be dividedbetween him and his parents into
three parts, whether they are alive or dead, because the reward is the
property of the giver, and he may give all or part of it. For example,
if he gives it to four people, each of them will get one-quarter; if
he gives one-quarter and keeps the rest for himself, that is
permissible, as is the case if he gives it to someone else. Quoted
from al-Rooh by Ibn al-Qayyim (p. 190).
In the answer to question no. 20996 we quoted from Shaykh Ibn Baaz
(may Allah have mercy on him) that it is permissible to give charity
on behalf of boththe living and the dead.
But we should point out what is best, which is to do righteous deeds
for yourself, and let the reward be all for you, and to make a lot of
du'aa' for your parents. This is what is best and most perfect. See
the answer to question no. 42088 .
Thirdly:
With regard to all other recommended acts of worship, such as fasting,
Hajj, 'Umrah, reading Qur'aan, reciting adhkaar, treating peoplekindly
and other righteous deeds, the scholars differed as to whether the
reward for them reaches the dead or not.
Ibn al-Qayyim (may Allah have mercy on him) said in al-Rooh (p. 170)
The view of Imam Ahmad and the majority of the salaf is that [the
reward] does reach them. This is also the view of some of the Hanafis.
That was stated by ImamAhmad - according to the report of Muhammad ibn
Yahya al-Kahhaal. He said: It was said to Abu 'Abd-Allah: Can a man do
a good deed such as praying, giving charity and so on, and give half
of it (its reward) to his father or mother? He said: I hope so; or he
said: Everything of his charity and other deeds will reach the
deceased.
He also said: Recite Aayatal-Kursi three times, and Qul huwa Allahu
ahad, and say: O Allah, the virtue (reward) for it is for the people
of the graves.
The well known view of the Shaafa'i and Maaliki madhhabs is that it
does not reach them. End quote.
We have previously stated on our website that this second view is more
likely to be correct,that no reward for righteous deeds reaches the
deceased unless there is a text to indicatethat it does reach him,
such as charity, du'aa', Hajj and 'Umrah, because Allah, may He
beexalted, says (interpretation of the meaning): "And that man can
have nothing but what he does (good or bad)" [al-Najm 53:39].
See also the answer to question no. 46698 .
Fourthly:
With regard to paying off haraam wealth on their behalf, haraam
wealth, such as that which is stolen, seized by force, or taken by
means of trickery and so on, two rights should be taken into
consideration: the first of which is the right of Allah, may He be
exalted,which was transgressed by committing a haraam action; the
second is the right of the owner of thewealth, which was transgressed
by taking his wealth unlawfully.
If the wealth is paid back to its owner, we hope that the rights of
the owner will be restored thereby. But there remains the right of
Allah, may He be exalted; this can only be dealt with by repentance or
the forgiveness of Allah to the wrongdoer.
Fifthly:
With regard to the du'aa' that you mentioned, there is nothing wrong
with it, but do not adhere to reciting it a particular number of
times, and strive to offer du'aa' as much as you can, without limiting
it to a specific number or believing that it has any specific virtue.
And Allah knows best.
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Protective Jealousy is the Characteristic of the Noble - II
As stated previously, it was narrated that Sa'd ibn 'Ubaadah said, "If
Iwere to see a man with my wife, I would strike him with a sword, and
not with the flat side of it." When the Messenger of Allaah heard
this, hesaid: "Are you surprised at Sa'd's jealousy over hishonor? By
Allaah, I am more jealous over my honor than he is over his,and Allaah
is more jealous than I am." [Al-Bukhaari and Muslim]
It was narrated that when the rebels entered into the presence of
'Uthmaan ibn 'Affaan his wife Naa'ilah, spread her hair out as she was
entreating the chivalry ofthe rebels. Thereupon 'Uthmaan shouted at
her, and said, "Cover yourself! By Allaah, death is easier for me than
the violation of the sanctity of your hair." Therefore, the husband's
protective jealousy over his wife motivates him to protect and
safeguard her from anything that might harm her honor or disrespect
her dignity.
The Protective Jealousy of the Wife over her Husband
One day the Prophet asked 'Aa'ishah : "Are you jealous?" She replied
in astonishment, "And how could someone like me not become jealous
over someone like you?" [Muslim] It was narrated on the authority of
Anas that he said,
While the Prophet wasin the house of one of hiswives, one of the
Mothersof the Believers sent a meal in a dish. The wife at whose house
the Prophet was, struck the hand of the servant, causing the dish to
fall and break. The Prophet gathered the broken pieces of the dish and
then started collecting the food on them which had been in the dish,
andsaid: "Your mother [my wife] felt jealous." Then he detained the
servant until an [unbroken] dish was brought from the wife at whose
house he was. He gave the unbroken dish to the wife whose dish had
been broken and kept the broken one at the house where it had been
broken. [Al-Bukhaari]
Incidents that Were Motivated by Manly Zeal
Narrating the events of the 286th Hirji year, Al-Haafith Ibn Katheer
quoted what was mentioned in Al-Muntathim,
From the wonders that occurred during that year, a woman sued her
husband before the judge of Ar-Rayy [a city inmodern day Iran]. She
claimed that she had 500 Dinars as her deferred portion of her dowry,
buther husband denied this. She managed to get proof to support her
plea. She was then told that she had to uncover her face in order to
makesure that she was the wife. When this was insisted upon, the
husband became jealous and said, "Do not uncover her face. She is
truthful in her claim." He confessed that her claim was true in order
to avoid other people seeing his wife's face. When the wife realized
what had happened and that he had confessed so that others would not
seeher face, she said: "I absolve him of the deferred portion of my
dowry in this world and in the Hereafter."
Al-Haafith As-Sam'aani added in Al-Ansaab, "Having admired their
jealousy, the judge said: 'This incident is to be added to the
historical record of noble manners.'"
Some historians mentioned the following incident as one of the good
deeds of Al-Hajjaaj ibn Yoosuf Ath-Thaqafi: Itwas narrated that a
Muslim woman was taken captive in India and she pleaded for the help
of Al-Hajjaaj, and said, "O Hajjaaj!" When the news reached him, he
replied, "At your call!" He spent seven million Dirhams to be able to
rescue her.
Then there is the story of a noble Muslim woman who was captured by
theRomans. The only relation between her andthe Caliph,
Al-Mu'tasim-billaah, was the brotherhood of Islam. When she was
tortured by the prince of 'Amooriyah, she cried for his help and
released a shout that was so huge that its echo was recorded in
history. She cried, "O Mu'tasim!" He received the news of her cry
while he was resting. He immediately responded, saying, "At your
call!" He mobilized ahuge army of Muslim soldiers, who set off
withhim. Each one of them was filled with pride and enthusiasm due to
the manly zeal over the honor of this woman. They defeated the enemies
and marched closer and closer to their country, breaking into their
fortresses until they reached 'Amooriyah and destroyed its fortresses.
They marched until they reached the captured woman and, thereupon,
Al-Mu'tasim said to her, "Iask you to testify before your great
grand-father, the Messenger of Allaah on the Day of Judgment that I
came to rescue you."
In the seventh century after Hijrah, disunity struck the Muslims such
that they became weak. Therefore, the crusaders conquered parts of
their countries and aspired forfurther occupation. They sought the
help of one group of Muslims against the other until they almost
conquered Egypt. The Fatimide ruler of Egypt during that time,
Al-'Aadhid lideen-illaah, thought to seek the help of the governor of
Ash-Shaam, Noor Ad-Deen Zinki, but how could he accept when theking of
Ash-Shaam himself did not recognizethe caliphate of the Fatimide ruler
in Egypt and denied the legitimacy of his governance and rule? He was
an affiliate to the caliphate of the Abbasids in Baghdad, who were
struggling with the Fatimides. Al-'Aadhid decided to use manly
zealover Muslim women and their honor in order to solve the problem:
He sent a message to Noor Ad-Deen Zinki seeking hisaid and accompanied
it with the most influential summons: the locks of hair of his
womenfolk in the caliphate in Cairo. This had a strong impact on Noor
Ad-Deens's heart. It aroused feelings of jealousy and chivalry in the
hearts of the soldiers of Ash-Shaam as well as its people. To rescue
Egypt from the crusaders, they sacrificed the best of their soldiers
under the leadership of Asad Ad-Deen Shirkooh and Yoosuf ibn Ayyoob
(Salaah Ad-Deen Al-'Ayyoobi). That was theinfluence that a lock of a
woman's hair had, whichchanged the course of history. This was
followed by the battle of Hitteen during which the sacred land
(Palestine) was cleansed from disgrace and the crusaders were forced
to leave.
While Muslims live by andenjoy these feelings of jealousy and manly
zeal in their societies, which elevates their ranks way above the
stars and raises them to the most sublime of ranks in virtueand
purity, the non-Muslim societies in the East and the West experience
the life of weak men (Dayyooths) and procurers, filth and impurities,
indecency and disgrace, humiliationand shame. Indeed, someanimals
would refuse to experience such a life: Some male animals get jealous
over their females, and in order to protect her, the male fights
others until the strongest one of them finally wins. How truthfulour
prominent scholars were when they said, "Every nation whose menhave
weak manly zeal, itswomen do not properly maintain their chastity."
Protective Jealousy is the Characteristic of the Noble - I
sound person whom Allaah has honored and favored was created. Islam
elevated the rank of this sublime trait and laudably mentioned it to
the extent that it considers defending one's honor and being
protectively jealous about inviolable matters a type of Jihaad. For
this, a person may offer everything and sacrifice his soul, and such a
person would be at the same rank as the martyr in Paradise. It was
narrated on the authorityof Sa'eed ibn Zayd that he said, "I heard the
Prophet saying: 'A person who is killed while protecting his property
is a martyr, a person who is killed while defending his life is a
martyr, a person whois killed while defending his religion is a
martyr, and a person who is killed while defending his family is a
martyr.'
"
The Meaning of Protective Jealousy
It is a change in the state of the heart and feelings of anger that
arise due toa person's feeling that others might share or aspire to
share something that he owns. This feeling appears among the spouses.
Both men and women share this instinct, although theprotective
jealousy of women is greater. This feeling becomes more intense when
the womanfeels that her husband is betraying her or that he desires
another woman. Likewise, the man feels the same when he has suspicions
regarding his wife's behavior or feels that she desires other men.
Protective Jealously from the Sharee'ah Viewpoint
For both men and women, protective jealousy, when called for and shown
in a moderateway, is a praiseworthy trait and it is a necessity for
spouses in order that they can live in kindness. Each of them also has
to consider the protective jealousy of the other and know that every
matter has a moderate and sensible point between its two extremes. It
was proven that the Prophet said: "There is jealousythat Allaah loves
and jealousy that He hates. There is pride that Allaah loves and pride
that He hates. The jealousy that Allaah loves is jealousy regarding a
matter of suspicion. The jealousy that He hates is jealousy regarding
something that is not doubtful. The pride that Allaah loves is a man's
pride when fighting and when givingin charity. The pride that Allaah
hates is that shown in oppression andboasting." [Ahmad and others,
Al-Albaani - Saheeh]
Protective Jealousy is an Indication of Manliness
Protective jealousy, whenjustified and shown in a moderate manner, is
an indication of true manhood. It leads to the protection of honor,
the safeguarding of sacred ordinances, the veneration of the symbols
of Allaah, and the promotion of adherence to the limits that He has
set. It denotesthe strength of one's faith and shows that it is
instilled in his heart. Little wonder then that unethical practices,
impermissible exposure of women's beauty, immorality and
licentiousness prevails throughout the western world and other similar
communities. The reason behind this is either the lack of or the
complete absence of protective jealousy.
Even in the pre-Islamic era, this characteristic prevailed among the
Arabs who experienced the meanings of these virtues. They would be
protectively jealous even about their neighbors' honor from their own
desires. Manly zeal could also drive these people toincite wars for
the sake of any assault against a woman, to protect her honor, or in
response to her seeking refuge. The cause of the war of Al-Fijaar that
broke out between the Arabs was that a group of youth from Banu
Kinaanah saw a woman in the market of 'Ukaath and asked her to uncover
her face, and when she refused they began mocking her. Thereupon, she
screamed, "O people of 'Aamir!" Immediately their fighters responded
to her request. The tribe of Kinaanah stood to defend their youth. The
tribe of Hawaazin stood on the side of Banu 'Aamir and Quraysh stoodon
the side of Kinaanah, which resulted in a countless number of victims
and much bloodshed.
Excessive Protective Jealousy
Excessive jealousy is a source of trouble for the person and those
aroundhim. Many so-called honor-related crimes are committed due to
rumors. This extent of jealousy, which is hazardous, may drive a
person to kill others without any justification or sound evidence for
hisaction. This happens in many places. Some husbands have the disease
of bitter doubts which turns their marital life into unbearable
turmoil. It was narrated that the Prophet forbade that a man should
unexpectedly come to his wife at night,doubting her fidelity
andprobing into her lapses. [Muslim] It is improper for a husband to
have no confidence in his wife, and he should not be excessive in
monitoring her each and every action. There is no doubt that such
behavior damages the marital relationship and severs what Allaah The
Almightyhas ordered to be joined.
'Ali ibn Abi Taalib would say, "Do not have excessive jealousy over
your wives such that you would cause them to be slandered." Also,
Mu'aawiyah said, "There are three characteristics of
nobility:Forgiveness, having a flatabdomen and avoiding excessive
protective jealousy."
Therefore, moderation inthis regard is very important and the limits
of the required protective jealousy are determined by the texts of the
Sharee'ah. It was narrated that the Prophet said: "Allaah becomes
jealous and the believer also becomes jealous. Allaah becomes jealous
when the believer commits what He has forbidden." [Al-Bukhaari]
Protective jealousy is required if women violate the prohibitions of
Allaah The Almighty, and in this case such jealousy is praiseworthy.
Conversely, being void of such jealousy in these situations is
dispraised and is the cause of a person being prevented from entering
Paradise. The proof of this is what was narrated on the authority of
'Ammaar ibn Yaasir that the Prophet said: "There are three types of
people who will never enter Paradise: A Dayyooth, a woman who assumes
a masculine attitude and an alcoholic." His Companions asked, "O
Messenger of Allaah, we know what an alcoholic is, but what is a
Dayyooth?" He replied: "He is the person who does not care who has
private access to his womenfolk." The Companions asked, "Whoare the
women who assume a masculine attitude?" He replied: "They are women
who imitate men."
Considering the Protective Jealousy of Others
When a man feels the pain of a loss or jealousy when his friend
forsakes him and befriends someone else, then we should consider the
jealousy of the mother-in-law. A mother in this situation feels as if
she has lost her son to someone else, after having cared for him
throughout his entire lifeand sacrificed every dear and precious thing
to make him a man of consequence in this life. Also, just as the
person feels jealous over his wife, he should consider her jealousy
over him. It is improper to show his admiration for other women, not
to mention narrating his pre or post-marital relationships, as this is
not a source of pride. Rather, a person should keep it hidden, repent
from such an act if they have happened, and adhere to Sitr (covering
and protection).
A woman should also control herself as much as she can, otherwise
herjealousy would be irrepressible. Commenting on the versein which
Allaah The Almighty Says (what means): {And they will have therein
purified spouses.} [Quran 2:25], Ibn Al-Qayyim said, "They are
purified from menstruation, urination and any harm that afflictswomen
in this world. Their souls are also purified from jealousy, wanting to
harm their husbands and desire for other men."
The Jealousy of Allaah The Exalted
Sharee'ah texts prove that Allaah The Exalted becomes jealous . His
jealousy is a fact and He becomes jealous in a manner that befits His
majesty and perfection. Amanifestation of His Jealousy is His dislike
thatHis slave should fall into acts of disobedience or associate
anything in what is due solely to Him in terms of obeying His commands
and avoiding His prohibitions. It was narrated that the Prophet said:
"Allaah becomes jealous and the believer also becomes jealous. Allaah
becomes jealous when the believer commits what He has forbidden."
[Al-Bukhaari] In another Hadeeth, he said: "No one is more jealous
than Allaah The Almighty. Because of His jealousy, Allaah has
prohibited immorality, both apparent and concealed, and no one likes
to be praised more than Allaah The Almighty." [Al-Bukhaari and Muslim]
Another narration of this Hadeeth states: "The believer gets jealous
and Allaah is even more jealous." [Al-Bukhaari and Muslim]
It was narrated in a Hadeeth that the Prophet said to his Companions
about one of them: "Are you surprised at Sa'd's jealousy over his
honor? By Allaah, I am more jealous over my honor than he is over his,
and Allaah is more jealous than I am." [Al-Bukhaari and Muslim]
Severity and Violence Lead to Remorse
Jews came to the Prophet and said, "As-Saamu 'Alaykum [death be on
you]." 'Aa'ishah therefore said (to them), "[Death] be upon you,
andmay Allaah curse you and inflict His wrath upon you." The Prophet
said: "O 'Aa'ishah! Be calm. You should be kind and lenient, and
beware of severity and bad words." She said, "Did you not you hear
what they said?" He replied: "And did you hear what I said [to them]?
I said the same tothem, and my supplication against them will be
accepted while theirs against me will be rejected." [Al-Bukhaari and
Muslim]
This is how the Prophet taught us to avoid severity and resort to
easygoingness in all matters; he said: "Leniency adorns anything that
contains it, while anything that it is void of isdistorted."
The Meaning of Severity
Leniency means moderateness and kindness while severity is theabsence
of these qualities in dealing with any matter. In otherwords, it is
extremism and exaggeration that are accompanied by stiffness and
rudeness when dealing with others, even if they have behaved
impolitely.
Treating people severely creates adesire for retaliation when there is
a chance to do so, while kindness reconciles the hearts and makes
people obedient.
Deprived of Goodness
The one deprived of leniency and who lives among people and treats
them violently would be deprived of goodness, as the Prophet said:
"The one who isdeprived of leniency would be deprived of all
goodness."
Severity is a disgraceful and evil phenomenon that leads to the
spreading of grudges and enmities among people. It creates a desire
for challenging others and stubbornness that in turn leads to
disobeying orders and directives, even if they are good. Severity in
attempting to fix any mechanism leads to its breakage, while severity
when facing calamities destroys one's power and energy.
Violence, Severity and the Mass Media
Many studies and seminars have tackled the effects of violence and
severity propagated by the mass media on the behavior of its audience,
especially youngsters.
Unfortunately, many of the programs and series that are broadcast
today represent the oppression that people suffer at others' hands,
beginning from snubbing, neglecting and ridiculing them up to hitting,
cursing, or even committing crimes against them such as assault or
murder. This, undoubtedly, affects young people and this effect
appears later on in life, as some studies have revealed.
Violence and Severity with Servants and the Weak
An aspect of violence that people see in some communities is that
practiced against servants and other weak people, in addition
todespising them and burdening them with unbearable hard work, some
people may even hit them and abuse them physically and mentally. This
is something that should not, for any reason, be spread in Muslim
communities. Here is an incident that took place at the time of
theProphet :
Abu Mas'ood Al-Badri said: "Once, I was beating my slave with a whip
when I heard a voice behind me saying, 'O Abu Mas'ood, you ought to
know.' I did not recognize the voice because of my severe anger. When
he [who had spoken] approached me, I found that it was the Messenger
of Allaah and he was saying: 'O Abu Mas'ood, you ought to know
thatAllaah has more dominance over you than you have over your slave.'
I [then] said, 'I would never ever beat a servant again infuture.'"
The wording of another narration of this incident reads, "Abu Mas'ood
said 'He is free for the Sake of Allaah.' The Prophet said, 'If you
had not have done that, you would have been burnt by the Fire.'"
Violence and Severity Against Women
Statistics show that violence against women has become a widespread
phenomenon in western countries, which may be due to the corruption
and deviation of the methods of upbringing there. There is no doubt
that our societies are not free from such strange cases where women
and children are exposed to violence. In spite of the fact that these
cases are limited in our societies, we should remind people that this
is something that is despicable and contradicts the Islamic Sharee'ah
and its moral system.
The Prophet said: "I forbid the[usurping of the] right of two weak
people: orphans and women." When the Prophet was informed that some
men hit their wives, he said: "They are notthe best among you."
If women or children needed to be reformed, physical punishment should
be the last resort. Allaah The Almighty Says (what means): {Men are in
charge of women by [right of] what Allaah has given one over the other
and what they spend [for maintenance] from their wealth. So righteous
women are devoutlyobedient, guarding in [the husband's] absence what
Allaah would have them guard. But those [wives] from whom you fear
arrogance - [first] advise them; [then if they persist], forsake them
in bed; and [finally],strike them gently. But if they obey you [once
more], seek no means against them. Indeed, Allaah is ever Exalted and
Grand.} [Quran 4:34]
Even if it reaches this extent, the Sharee'ah rules that guarantee the
safety of the soul and the body and that allow no harm to be done
should be observed.
Violence with Animals
Some people who have a corrupt disposition find pleasure in tormenting
animals and use violence against them. Islam forbids this. The Prophet
onceentered an orchard that was owned by one of the Ansaar and found a
camel in it. When the camel saw the Prophet it shed tears, so the
Prophet wiped his tears and asked about his owner. A man from the
Ansaar said that it was his, so theProphet said to him: "Will notyou
fear Allaah with regards to the animal that He has granted you? It
complained to me that you keep it hungry and exhaust it."
In conclusion, it has to be remembered that the lenient person gains
safety, while violence and severity only leads to remorse.
Her work is putting together da‘wah pamphlets and she takesquotes from here and there (instead of writingthem herself)
pamphlets for an Islamic centre, but I am not very good at writing, so
I have no choice but to copy poetry and other literary works by poets
and writers. I copy metaphors and other eloquent turns of phrase,
beautiful wording and brilliant ways of presenting ideas, then I try
to change it a little by adding and subtracting some words to make it
suit the topic of the pamphlet that I am writing, so that the article
is a composition of things with some alterations, and I do not add any
sentence of my own except rarely. The result is an article that is
very moving and conveys the basic idea. Isthis regarded as
stealingwork and is it not permissible for me to do this? I have been
doing this for more than two years, but now I have realised what I
have been doing. I cannot tell my bosses and colleagues the truth. Is
the salary that I am taking regarded as haraam wealth?.
Praise be to Allaah.
There is nothing wrong with learning and quoting from what others have
written of beautiful phrases, eloquent words and brilliant
presentations inthe manner that you have mentioned, so that the
article will be moving and coherent from beginning to end. Writers are
always quoting from one another, looking for material, and putting
together sentences and paragraphs. Choosing the most appropriate
material requires time and effort. Perhaps by doing this you will
reacha stage where you no longer need to quote so much.
What is not permissible in this regard is stealing the articles and
publications of others, or stealing entire passages from them. As for
taking sentences andwords from a number of articles, it does not
seemto be the case that this comes under the heading of stealing or
theft.
It is also not allowed for a person to pretend to have something that
he does not have in order to give his colleagues the impression that
these moving words are his creation or production. Rather he should be
honest with himself and others, and point out that his efforts are
limited to compiling,putting together, selecting the right wordsand
benefiting from the work of others.
It was narrated from Asma' (may Allah be pleased with her) that the
Prophet (blessings and peace of Allah be upon him) said: The one who
pretends to have been given something that he was not given is like
the one who wears two garments of falsehood."
Narrated by al-Bukhaari (5219) and Muslim (2129)
And Allah knows best.
When does a divorced woman have custody of her children?
haven't reached the age of 7 years old. We have heard, that in case
she remarries, the father automatically will have the custody of the
children. I would like to know if there are cases in which the mother
does have the right to keep the children anyway.
Praise be to Allaah.
The mother has more right to her children – if they are below the age
of discernment – that her husband, so long as she does not get
married. If she gets married then the children go back to theirfather.
Once the children reach the age of discernment, they should be given
thechoice between their parents.
This applies if the father and mother are equal in terms of religious
commitment and good character. If one of themis of bad character and
not very religiously committed, he or she should not be given the
right of custody, becausewhat counts is what is inthe best interests
of the child, and his interests cannot be served with one who will
neglect thechild's rights. This is what is indicated by the hadeeths
and this is what was mentioned in fatwas by the most prominent
scholars.
It was narrated from 'Abd-Allah ibn 'Amr (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said
to a woman who sought custody of her child fromher husband: "You are
more entitled to him so long as you do not get married." Narrated by
Abu Dawood in his Sunan (2276); classed as hasan by Shaykh al-Albaani
in al-Silsilah al-Saheehah (368).
Ibn al-Qayyim (may Allah have mercy on him) said:
I heard our shaykh, may Allah have mercy on him – meaning, Ibn Taymiyah– say:
Two parents referred a dispute concerning a child to one of the
judges, who gave him the choice between his parents and he chose
hisfather. His mother said to him: Ask him why he chose his father. So
he asked him and he said: My mother sends me every day to the school
and the teacher hits me, but my father lets me play with other
children.So the judge ruled that he should stay with his mother and
said: You have more right to him.
Our shaykh said: If one of the parents fails to teach the child and
instruct him in what Allah has enjoined upon him, then he is a sinner
and he has no right to guardianship over him. The one who does not
fulfil the duties of his guardianship has no right to guardianship. He
should be dismissed and another person should be given guardianship,
who will do what is required, or he should be put with someone else
who will do what is required. The aim is obedience to Allahand His
Messenger only.
And he said: If it so happened that the father marries a woman who
does not take care of his daughter's interests or look after her, and
her mother will take better care of her than this wife, then custody
in this case should definitely go to the mother.
And he said: It should be noted that there was no general text from
the Lawgiver giving precedence to either of the parents in absolute
terms, and the child should not be given the choice between his
parents in all cases. The scholars are unanimously agreed that neither
of them should be singled out in all cases; rather one whois an
evildoer and heedless should not be given precedence over one who is
righteous and of good character.
And Allah knows best.
Zaad al-Ma'aad, 5/475, 476
Shaykh Muhammad ibn Ibraaheem (may Allah have mercy on him) said:
The custody of the young girl goes to her mother so long as she does
not get married or until the girl reaches the age of seven years, when
custody passes to her father so long as she will not be harmed by
staying with her father.
In the case of an older girl, custody goes to her father so long as
she willnot be harmed by staying with her father's new wife.
Fataawa al-Mar'ah al-Muslimah, 2/874
And Allah knows best.
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And Allah Knows the Best!
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Signs of Allah in Dreams
peaceful stay or going through punishments depending on his/her deeds.
However, many people doubt this fact. This is due to the reason that
when a grave is dug, we do not see any fire burning people or gigantic
snakes biting dead bodies. All we see are bones mixed with soil. Well,
then where is the punishment or peace? Whether we can see it or not,
the promiseof Allah is true. Allah gave us many things to understand
things better. He tells us that there are signs in His creations for
those who think. To understand thisparticular issue (grave) better, we
can examine our dreams. Say, a person is sleeping right beside you. He
is seeing a dream where some people are trying to kill him. They catch
him and starts beating him. Finally, they take out a gun and shoots
him. Youare sitting beside this sleeping individual, but you do not
see any of these things. However, he is experiencing all these things,
it's just youcannot see. The same way, that individual in the grave is
going through all the things that are promised by Allah, it's just we
cannot see.
There are important purposes in dreams for someone who reflects. Such
a person thinks about how "realistic" the dreams are that he sees
while asleep, which in that way are no different in their realismfrom
the moment he awakes. For instance, despite one person's body lying on
the bed, indream he went on business trips, met new people, and had
lunch while listening to music. He enjoyed the taste of his meal,
danced to the music, became excited because of the incidents that
happened, became happy and unhappy, was afraid and felt tired.He could
even have driven a vehicle that he had not previously driven until
that day anddid not even know how to drive.
So, you can experience, see, touch, hear and taste things that are not
only real but also things that are unreal.