GOOD MANNERS AND NOBLE QUALITIES

Good manners and noblequalities of mind and character enjoy a place of
crucial importance in the structure of Islamic teaching. Moral
evolutionand uplift was one of themain objects for which the sacred
Prophet (Sallallahu Alaihe Wasallam) was raised up.The Prophet
(Sallallahu Alaihe Wasallam) himself has said:
"I have been sent down by Allah (Subhaanahu Wata'aalaa) to teach moral
virtues and to evolve them to highest perfection."
Importance
An idea of the supreme importance Islam attaches to the cultivation of
good manners and noble moral qualities can be obtained from the
under-mentioned Traditions of the Prophet(Sallallahu Alaihe Wasallam):
"The best of you are those who posses the best of manners."
"On the Day of Recompense nearest to me will be one who display in
one's daily life the best of manners."
"On the day of Reckoningthe most weighty item in the Balance of Deeds,
willbe good manners."
Once a Companion asked the Prophet (Sallallahu AlaiheWasallam), "What
is there that takes a Muslim to paradise?" The Prophet (Sallallahu
AlaiheWasallam) replied, "Fear of Allah (Subhaanahu Wata'aalaa) and
good manners."
The Prophet (Sallallahu Alaihe Wasallam), again, is reported to have
said,"A Muslim with good manners and good moraldisposition gets the
samereward as he who fasts (permanently) during thedays and spends his
nights in prayers."
The last Tradition tells that a believer who possesses good manners
and carries out scrupulously the moral duties imposed on him by Allah
(Subhaanahu Wata'aalaa) but does not engage himself much in fasts and
prayers attains the degree of excellence of the man who stands up in
prayer all night andfasts all day long.
The Curse of Bad Manners
We have been warned bythe Holy Prophet (Sallallahu Alaihe Wasallam) in
an equally forceful manner against the curse of bad manners. He has
said:
"A man with bad manners and a bad moralconduct shall not enter Paradise."
"No sin is more detestable to Allah (Subhaanahu Wata'aalaa) than bad manners."
Some More Important Virtues
Though in the Holy Quraan and the Traditions we are taught to
cultivate all good and noble moral and social qualities and to avoid
everything that is mean or wicked, here we will take up only such
virtues that are more important and without which no one can hope to
be a good Muslim and a true believer.
Truthfulness:
Truthfulness is a matter of such supreme consequence in Islam that in
addition to speaking the truth always a Muslim is exhorted also to
keep company only with thosewho are truthful. The Holy Quraan states:
"O ye who believe fear Allah and be only with those who are true (in
word and Deed). [IX:119]
Says the Prophet (Sallallahu Alaihe Wasallam):
"He who wishes to love Allah (Subhaanahu Wata'aalaa) and His Apostle
(Sallallahu Alaihe Wasallam), or wishes Allah (Subhaanahu Wata'aalaa)
and His apostle (Sallallahu Alaihe Wasallam) to love him, must take
care to speak nothing but the truth whenever he speaks."
"Speak the truth even if you see your ruin or death in it, for,
surely, salvation and life lie alone in truth, and avoid falsehood
even if it may hold out to you the promise of success and salvation,
for, the end of falsehood is nothing but failure and frustration."
Once the Prophet (Sallallahu Alaihe Wasallam) was asked,"What is the
hallmark of the dwellers of Paradise?" The Prophet (Sallallahu Alaihe
Wasallam) replied,"Truthfulness."
Conversely, another Tradition reads:
"To be a liar is one of the special signs of a hypocrite."
It was asked of the Prophet (Sallallahu AlaiheWasallam) whether a
believer could be a coward. He said, "It is possible." It was asked
whether a believer could be a miser. He said. "It is possible." Again,
it was asked of him whether a believer could be a liar. He said, "No".
(The idea was that a believer in Allah (Subhaanahu Wata'aalaa) could
not develop the filthy habit of lying. Faith could never accommodate
falsehood; they could notgo together).
Fulfilling Promises
It is also a part of truthfulness that when a promise is made it
shouldbe fulfilled. The Holy Quraan and Traditions are very clear on
the point. Our faith demands of us never to go back onour pledged
word. Statesthe Holy Quraan:
And fulfill (every), engagement, for (every) engagement will be
enquired into (on the Day of Reckoning). [XVII:34]
To fulfill the contracts which ye have made. [II:177]
And the, Traditions say:
"He who does not fulfill promises made by him has no share in the faith."
"Not to fulfill one's promises is a special sign of a hypocrite."
Trustworthiness
Closely allied to truthfulness is the qualityof trustworthiness. It is
an important branch of truthfulness. Islam has laid a special emphasis
on it also. Here is what the Holy Quraan says:
Allah doth command you to render back your Trusts to those to whom
they are due. [IV:58]
On two occasions in Holy Quraan, it has been mentioned, in the
qualities of true believers; and the peoplewho safegaurd the trusts
and their promises (i.e. pay back the trusts and fulfill the
promises). (Surah Moominun & Surah Ma'aarij)
It is reported that Prophet (Sallallahu AlaiheWasallam) often used to
say in his Sermons;
"O People! In whom there is no trustworthiness, in him there is, so to
speak, no faith."
In one Tradition Prophet (Sallallahu Alaihe Wasallam) says:
"Look not alone at anyone's prayers and fasts to decide about his
spiritual excellence (i.e. do not be impressed by anyone's
spirituality simply because you find him devout in his prayersand
fasts). You should also see that he is truthful when he speaks,
restores honestly what he has received in trust to whom it is due, and
remains righteous in times of adversity and suffering."
My dear Muslims! If we want to be a true believer in the sight of
Allah (Subhaanahu Wata'aalaa), too, and want to be claimant of His
blessings, it is necessary to adopt trustworthiness and honesty in
every case and to make the fulfillment of promises the principle of
life.
Remember, one amongst us, who does not have these qualities he is not
atrue believer and complete Muslim in front of Allah (Subhaanahu
Wata'aalaa) and His Prophet (Sallallahu AlaiheWasallam).
Justice
Justice is an integral part of Islamic ethics. We mustpractise it in
all spheres of life. Trhe Holy Quraan states:
Allah commands justice and doing of good. [XVI:90]
In Islam we are commanded to be just and fair not only towardsour own
people or co-religionists but also towards others even if they be the
enemies of our life, property or faith. It is candidly stated in the
Holy Quraan that:
And let not the hatred of others to you make you swerve to wrong and
depart from justice. Be just that is next to Taqwaa (piety). [V:8]
The above verse enjoins justice to those also, individuals as well as
communities, who may be harbouring ill-will against us. Otherwise,
weare sure to incur the displeasure of Allah (Subhaanahu Wata'aalaa)
and become grievous sinners and criminals in His sight.
To refer now to some of the Traditions:
"The most beloved of men in the sight of Allah (Subhaanahu Wata'aalaa)
on the Day of Resurrection, and the nearest to Him, shall be the just
ruler, and the most hateful of men in the sight of Allah (Subhaanahu
Wata'aalaa) on the Day of Resurrection, and the farthest removed from
Him, shall be the tyrannical ruler."
The Prophet (Sallallahu Alaihe Wasallam) is reported to have enquired
one day from the Companions. "Do you know who will be the first to
come under the shadow of Divine Mercy on the Day of Requital?" The
Companions replied,"Allah (Subhaanahu Wata'aalaa) and His Apostle know
best."
The Prophet (Sallallahu Alaihe Wasallam) then said, "They will be
those who accept their rights when offered to them and give willingly
the rights of other when they demand for their rights, and who judge
in respect of others exactly as they would in respect of themselves."
The pity is that we ourselves have forgotten the glorious teachings of
Islam. If we can produce these qualities in us today and become
truthful in word and deed, and honest in the matter of our trusts and
promises, and just and fair in our dealings with others, the success
of the world is bound to kiss our feet and we will attain a high place
in the paradise, too.
Compassion and Forgiveness
To feel pity on a fellow human being in distress, to be
compassionately drawn towards him, to bring him succour, to pardon the
guilty and the fault are virtues which are valued very highly in
Islam. Take these Traditions, for instance:
"Show kindness, and kindness will be shown to you; forgive, and you
will be forgiven."
"They will not obtain the mercy of Allah (Subhaanahu Wata'aalaa) in
whose hearts there is no feeling of kindliness for others."
"His sins will not be forgiven by Allah (Subhaanahu Wata'aalaa) who
does not forgive the fault of others."
Allah (Subhaanahu Wata'aalaa) will have mercy upon them that are
merciful. Treat kindly the dwellers of the earth,He who dwells in the
heavens will treat you kindly."
It is apparent from the last Tradition that our kindliness and
gentlenessare not to be confined to our own people alone. We ought to
be kind and compassionate towards friend and foe alike and to all the
creatures that exist on the earth.
It is reported from the Prophet (Sallallahu AlaiheWasallam) that once
a person who was travelling by road saw a dog licking wet earth in the
agony of its thirst. The traveller was moved by the spectacle and gave
water to the dog to drink. This simple service of the man to the
thirsting dog pleased Allah (Subhaanahu Wata'aalaa) so much thatHe
blessed him with salvation.
Tenderness
Tenderness in transactions, and in all other fields of one's activity,
and the readiness to oblige and to put others at ease are all virtues
of the highest order in the Islamic pattern of morality. We will
reproduce two Traditions of the Holy Prophet (Sallallahu
AlaiheWasallam) in support of our contention. Said he:
"Hell's fire is forbidden for those that are mild and gentle and make
it easy for others to deal with them."
"Allah (Subhaanahu Wata'aalaa) is compassionate and likes compassion
in His creatures. He grants more to the kind and the tender hearted
than to those who are harsh and severe."
Self-Restraint
Tolerance, affability, self-restraint, and the ability to control
one's temper and to overlook what is unpleasant and disagreeable are
qualities that Islam wantseveryone to cultivate. Believers who possess
these fine moral attributes hold a very high place in the sight of
Allah (Subhaanahu Wata'aalaa).
In the Holy Quraan wherethe blessed ones are mentioned for whom
theparadise has been laid out such people are specifically referred
to:
Who restrain anger and pardon all men. [III-134]
Said the Prophet (Sallallahu Alaihe Wasallam):
"Allah (Subhaanahu Wata'aalaa) will hold back His punishment from him
who will hold back his anger."
B1essed indeed, are men who remember these verses and Traditions
during moments of provocation and exerciserestraint, and in return,
Allah (Subhaanahu Wata'aalaa) holds His chastisement away from them!
Gentleness of Speech
Gentleness of speech is a religious virtue in Islam and rudeness a
sin. The Holy Quraan declares:
And speak fair to the People. [II:83]
We have it from the Prophet (Sallallahu AlaiheWasallam) that:
"To speak politely is Taqwaa and kind of charity,"
"To indulge in intemperate language and in harsh behavior is to
perpetrate an injusticeand the home of injusticeis Hell."
"Rudeness in speech is hypocrisy (i.e., the quality of a hypocrite)."
Humility
Humility is a virtue Islam wants its followers to practice as a
distinguishing feature of their moral and spiritual behavior. It does
not become a Muslim to be haughtily or vainglorious.
Greatness with Allah (Subhaanahu Wata'aalaa) is not for those who look
down upon others. Instead, it belongs to those who desist from
thinking too highly of themselves and practise meekness and humility.
In the words of the Holy Quraan.
And the servants of the Most Gracious (Allah Subhaanahu Wata
'aalaa)are those who walk on the earth in humility. [XXV:63]
That Home of the Hereafter We shall give to those who intend not
highhandedness or mischief on earth. [XXVIII:83]
The Holy Prophet (SallallahuAlaihe Wasallam) has said:
"He who observes humility Allah (Subhaanahu Wata'aalaa) will make him
so exalted that, ultimately, he will attain the highest grade in
paradise."
On the other hand, pride is so greatly repugnant to Allah (Subhaanahu
Wata'aalaa) that the sacred Prophet (Sallallahu Alaihe Wasallam) has
warned us, again and again, against it in such strong words:
"Whoever has pride in his heart even of the weight of an atom shall be
cast head-long into the Hell by Allah (Subhaanahu Wata'aalaa).
"Whoever has pride in his heart even of the weigh of the weight of a
mustard seed, shall not be entered into paradise."
"Beware of pride! Pride was the sin which first of all ruined the Devil."
May Almighty Allah (Subhaanahu Wata'aalaa) save us all from the
Satanic evil of pride, and endow our hearts and minds with meekness
and humility which He admires so much and which is the symbol of His
slaves.
It needs, however, to be remembered that it is demanded of us to
practise meekness and humility in our personal matters and not in
matters where truth or faith is involved. When it comes to faith or
truth we must be bold and outspoken and give the fullest proof of
courage and firmness, for this is the Will of Allah (Subhaanahu
Wata'aalaa) for such occasions.
The way of a Muslim, in sum, is that while he is meek and humble in
his own individual sphere ofexistence, he is firm like a rock and
allows neitherfear nor weakness to come near him where faith or truth
or justice is at stake.
Courage and Fortitude
There occur periods of hardship and adversity inthe lives of men.
Sometimes there is need, sometimes there is disease, sometimes our
enemies harass us. And, so forth. For such situations the teaching
ofIslam is that we should bear them with courage and fortitude, remain
firm and stout of heart and do not waver from our principles inspite
of athousand trials and calamities that may assailus. For such men
there is the assurance of the Holy Quraan that they are the Beloved of
Allah (Subhaanahu Wata'aalaa).
For Allah (Subhaanahu Wata'aalaa) love those who are patient and
persevering. [III:146]
Allah (Subhaanahu Wata'aalaa) surely, is with those who
patientlypersevere. [II:153]
And to be firm and patient in pain (or suffering) and adversity and
through all periods of panic. Such are the people of truth, and the
people who are Allah-fearing. [II:177]
And the Prophet (Sallallahu Alaihe Wasallam) says:
"No boon conferred on man more precious than that of patience."
"Patience is one-half of faith."
Contrarily, impatience, chicken-heartedness and cowardice are the most
lamentable of evils against which the Prophet (Sallallahu
AlaiheWasallam) used to beg Allah (Subhaanahu Wata'aalaa) for refuge
inhis prayers.
Sincerity
Sincerity is the life and soul of the entire moral edifice of Islam,
nay, of Islam itself. By sincerity we mean that all our deeds and
actions shouldsolely be for the sake of Allah (Subhaanahu Wata'aalaa)
and prompted by no other urge than to earn His approbation. Apart from
it, there must be no otherdesire, motive or intention behind whatever
we do.
Monotheism which is the arch of Islam attains fulfilment through
sincerity. Faith in Divine Unity remains imperfect unless all our acts
are performed wholly for thesake of Allah (Subhaanahu Wata'aalaa), and
we have no other objective before us while carrying them out except
winningof Divine pleasure and reward. States the Prophet (Sallallahu
AlaiheWasallam):
"He who loves or hates, offers favours or withholds them, and whatever
he does, does so for the sake of Allah (Subhaanahu Wata'aalaa) he
perfects his faith."
It shows that a perfect Muslim in the sight of Allah (Subhaanahu
Wata'aalaa) is only he who succeeds in subordinating his entire
conduct, his social relations and all his otheraffairs to the Will of
Allah(Subhaanahu Wata'aalaa) and is not influenced in them by
hispersonal desire or likes or dislikes or by any other urges or
impulsions.
Another Tradition reads:
"Allah (Subhaanahu Wata'aalaa) is not regardful of your fine visages
or your wealth. He is regardful only of your hearts and intentions."
The idea of the above Tradition is that Allah (Subhaanahu Wata'aalaa)
will judge and requit on the basis of our motives and intentions.
Now, here is a Tradition with which we propose to round off the
present discussion. About this Tradition it is reported that Hadhrat
Abu Hurairah often used to faint while he related it. It says:
"The first of those who shall be called to account,on the Day of
Resurrection, shall be one who had learned thewhole of the Holy
Quraanby heart, and he who had been killed in the way of Allah
(Subhaanahu Wata'aalaa), and he who had an abundance of wealth. Then
shall Allah (Subhaanahu Wata'aalaa) say to him who had got the whole
of the Holy Quraan by heart, "Did I not teach thee what revealed to
myProphet (Sallallahu AlaiheWasallam)?" He will say,"Yes , my Lord!"
Allah (Subhaanahu Wata'aalaa) will ask,"And what hast thou done with
regard to what thou didst learn therein?" He will say, "I was
constantly at it in thehours of night and in the hours of day. I learn
it myself and taught it to others, and I did it all for Thy sake
alone". Allah (Subhaanahu Wata'aalaa) will say,"Thou art a liar; thou
didst only desire that men should say that such a one was a recieter
of the Holy Quraan and that has been said already".
"And the master of wealth shall be brought before Allah (Subhaanahu
Wata'aalaa), and He shall say, "Did I not give thee an abundance of
wealth, so that thou wast not in want of anything?" He will say, "Yes,
my Lord! Allah (Subhaanahu Wata'aalaa) will say,"And what hast thou
done with what I gave thee? "He will answer, "I regarded the rights of
kinship and gave alms and I did; so for Thy sake." Allah
(SubhaanahuWata'aalaa) will say,"Thou art a liar; thou didst desire
that men should say that such a one was a generous man,and that has
been said already."
"Then shall he who had been killed in the way of Allah (Subhaanahu
Wata'aalaa) be brought before Him, and Allah (Subhaanahu Wata'aalaa)
will say to him, "What was it that thou wast killed for?" He will
reply, "Thou didst bid us to do Jihad in Thy way and I fought and was
killed." Allah (Subhaanahu Wata'aalaa) will say,"Thou art a liar; thou
didst desire that men should say that such a one was a valiant man,
and that has been said already."
"These are the three menwho, of all creatures shallbe first sent into Fire."
Brothers! Now, let us examine our thoughts and deeds in the light of
the above Tradition and see where do we stand in the sight of Allah
(Subhaanahu Wata'aalaa)!
O Allah (Subhaanahu Wata'aalaa)! Endue our hearts with sincerity and
set right our motives andintentions and make us Thy devoted and
dedicated slaves.

Story, - The Boats of the Glen Carrig: Chapter 3

III
THE THING THAT MADE SEARCH
NOW AT TIMES, I fell upon sleep, as did most of the others; but, for
the most part, I lay half sleeping and half waking--being unable to
attain to true sleep by reason of the everlasting growling above us in
the night, and the fear which it bred in me. Thus, it chanced that
just after midnight, I caught a sound in the main cabin beyond the
door, and immediately I was fully waked. I sat me up and listened, and
so became aware that something was fumbling about the deck of the main
cabin. At that, I got to my feet and made my way to where the bo'sun
lay, meaning to waken him, if he slept; but he caughtme by the ankle,
as I stooped to shake him, and whispered to me to keep silence; for he
too had been aware of that strange noise of something fumbling beyond
in the big cabin.
In a little, we crept both of us so close to the dooras the chests
would allow, and there we crouched, listening; but could not tell what
manner of thing it mightbe which produced so strange a noise. For it
was neither shuffling, nor treading of any kind,nor yet was it the
whirr of a bat's wings, the which had first occurred to me, knowing
how vampires are said to inhabit the nights in dismal places. Nor yet
was it the slurr of a snake; but rather it seemed to us to be as
though a great wet clothwere being rubbed everywhere across the floor
and bulkheads. We were the better able to be certain of the truth
ofthis likeness, when, suddenly, it passed across the further side
ofthe door behind which we listened: at which, you may be sure, we
drew backwards both of us in fright; though the door, and the chests,
stood between us and that which rubbed against it.
Presently, the sound ceased, and, listen as we might, we could no
longer distinguish it. Yet,until the morning, we dozed no more; being
troubled in mind as to what manner of thing it was which had made
search in the big cabin.
Then in time the day came, and the growling ceased. For a mournful
while the sad crying filled our ears, and then at last the eternal
silencethat fills the day hours ofthat dismal land fell upon us.
So, being at last in quietness, we slept, being greatly awearied.
About seven in the morning, the bo'sun waked me, and I found that they
had opened the door into the big cabin; but though the bo'sun and I
made careful search, we could nowhere come upon anything to tell us
aught concerning the thing which had put us so in fright. Yet, I know
not if Iam right in saying that we came upon nothing; for, in several
places, the bulkheads had a chafed look; but whether this had been
there before that night, we had no means of telling.
Of that which we had heard, the bo'sun bade me make no mention, for he
would not have the men put more in fearthan need be. This I conceived
to be wisdom,and so held my peace. Yet I was much troubled in my mind
to know what manner of thing it was which we had need to fear, and
more--I desired greatly to know whether we should be free of it in the
daylight hours; for there was always with me, as I went hither and
thither, the thought that IT--for that is how I designated it in my
mind--might come upon us to our destruction.
Now after breakfast, at which we had each a portion of salt pork,
besides rum and biscuit (for by now the fire in the caboose had been
set going), we turned-to at various matters, underthe directing of the
bo'sun. Josh and two of the men made examination of the water casks,
and the rest of us lifted the main hatch-covers, to make inspection of
her cargo; but lo! we found nothing, save some threefeet of water in
her hold.
By this time, Josh had drawn some water off from the casks; but it was
most unsuitable for drinking, being vile of smell and taste. Yet the
bo'sun bade him draw some into buckets, so that the air might haply
purify it; but though this was done, and the waterallowed to stand
through the morning, it was but little better.
At this, as might be imagined, we were exercised in our minds asto the
manner in which we should come upon suitable water; for by now we were
beginningto be in need of it. Yet though one said one thing, and
another said another, no one had wit enough to call to mind any method
by which our need should be satisfied. Then, when wehad made an end of
dining, the bo'sun sent Josh, with four of the men, up stream,
perchance after a mile ortwo the water should prove of sufficient
freshness to meet our purpose. Yet they returned a little before
sundown having no water; for everywhere it was salt.
Now the bo'sun, foreseeing that it might be impossible to come upon
water, had set the man whom he had ordained to be our cook,to boiling
the creek water in three great kettles. This he had ordered to be done
soonafter the boat left; and over the spout of each, he had hung a
great pot of iron, filled with cold water from the hold--this being
cooler than that from the creek--so that the steam from eachkettle
impinged upon the cold surface of the iron pots, and being by this
means condensed, was caught in three buckets placed beneath them upon
the floor of the caboose. In this way, enough water was collected to
supply us forthe evening and the following morning; yet itwas but a
slow method, and we had sore need ofa speedier, were we to leave the
hulk so soon asI, for one, desired.
We made our supper before sunset, so as to befree of the crying which
we had reason to expect.After that, the bo'sun shut the scuttle, and
we went every one of us into the captain's cabin, after which we
barred the door, as on the previous night; and well was it for us that
we acted with this prudence.
By the time that we had come into the captain's cabin, and secured the
door, it was upon sunsetting, and as the dusk came on, so did the
melancholy wailing pass over the land; yet, being by now somewhat
inured to so much strangeness, we lit our pipes, and smoked; though I
observed that none talked; for the crying without was not to be
forgotten.
Now, as I have said, we kept silence; but this wasonly for a time, and
our reason for breaking it was a discovery made byGeorge, the younger
apprentice. This lad, being no smoker, was fain to do something to
while away the time, and with this intent, he had raked out the
contents of a small box, which had lain upon the deck at the side of
the forrard bulkhead.
The box had appeared filled with odd small lumber of which a part was
a dozen or so grey paper wrappers, such as are used, I believe, for
carrying samples of corn;though I have seen themput to other purposes,
as, indeed, was now the case. At first George had tossed these aside;
but it growing darker the bo'sun lit one of the candles which we had
found in the lazarette. Thus, George, who was proceeding to tidy back
the rubbish which was cumbering the place, discovered something which
caused him to cry out to us his astonishment.
Now, upon hearing George call out, the bo'sun' bade him keep silence,
thinking it was but a piece of boyish restlessness; but George drew
the candle to him, and bade us to listen; forthe wrappers were covered
with fine handwriting after the fashion of a woman's.
Even as George told us ofthat which he had foundwe became aware that
the night was upon us; for suddenly the crying ceased, and in place
thereof there came out of the far distance the low thunder of the
night-growling, that hadtormented us through the past two nights. For
a space, we ceased to smoke, and sat--listening; for it was a very
fearsome sound. In a very little while it seemed to surround the ship,
as on the previous nights; but at length, using ourselves to it, we
resumed our smoking, and bade George to readout to us from the writing
upon the paper wrappers.
Then George, though shaking somewhat in hisvoice, began to
decipherthat which was upon thewrappers, and a strange and awesome
story it was, and bearing much upon our own concerns:--
"Now, when they discovered the spring among the trees that crown the
bank, there was much rejoicing; for we had come to have much need of
water. Andsome, being in fear of the ship (declaring, because of all
our misfortune and the strange disappearances of their messmates and
the brother of my lover, that she was haunted by a devil), declared
their intention of taking their gear up to the spring, and there
making a camp. This they conceived and carried out in the space of one
afternoon; though our Captain, a good and true man, begged of them, as
they valued life, to stay within the shelter of their living-place.
Yet, as I have remarked, they would none of them hark to his
counselling, and, because the Mate and the bo'sun were gone he had no
means of compelling them to wisdom--"
At this point, George ceased to read, and began to rustle among the
wrappers, as though in search for the continuation of the story.
Presently he cried out that he could not find it, and dismay was upon hisface.
But the bo'sun told him to read on from such sheets as were left; for,
as he observed, we had no knowledge if more existed; and we were fain
to know further of that spring, which, from the story, appeared to
beover the bank near to the vessel.
George, being thus adjured, picked up the topmost sheet; for they
were, as I heard him explain to the bo'sun, all oddly numbered, and
having but little reference one to the other. Yet we were mightily
keen to know even so much as such odd scraps might tell unto us.
Whereupon, George read from the next wrapper, which ranthus:--
"Now, suddenly, I heard the Captain cry out that there was something
in the main cabin, and immediately my lover's voice calling to me to
lock my door, and on no condition to open it. Then the door of the
Captain's cabin slammed,and there came a silence,and the silence was
broken by a sound . Now,this was the first time that I had heard the
Thing make search through the big cabin; but, afterwards, my lovertold
me it had happened aforetime, and they had told me naught, fearing to
frighten me needlessly; though now Iunderstood why my lover had bidden
me never to leave my stateroom door unboltedin the nighttime. I
remember also, wondering if the noise of breaking glass that had waked
me somewhat from my dreams a night or two previously, had been the
work of this indescribable Thing; for on the morning following that
night, the glass in the skylight had been smashed. Thus it was that my
thoughts wandered out to trifles, while yet my soul seemed ready to
leap out from my bosom with fright.
"I had, by reason of usage, come to ability to sleep despite of the
fearsome growling; for I had conceived its cause to be the mutter of
spirits in the night, and had not allowed myself to be unnecessarily
frightened with doleful thoughts; for my lover had assured me of our
safety, and that we should yet come to our home. And now, beyond my
door, I could hear that fearsome sound of the Thing searching--"
George came to a sudden pause; for the bo'sun had risen and puta great
hand upon his shoulder. The lad made to speak; but the bo'sun beckoned
to him to say no word, and at that we,who had grown to nervousness
through thehappenings in the story, began every one to listen. Thus we
heard a sound which had escaped us in the noise of the growling
without the vessel, and the interest of the reading.
For a space we kept very silent, no man doing more than let the breath
go in and out of his body, and so each one ofus knew that something
moved without, in the big cabin. In a little, something touched
uponour door, and it was, as I have mentioned earlier, as though a
great swab rubbed and scrubbed at the woodwork. At this, the men
nearest unto the door came backwards in a surge, being put in sudden
fearby reason of the Thing being so near; but the bo'sun held up a
hand, bidding them, in a low voice, to make no unneedful noise. Yet,
as though the sounds of their moving had been heard, the door was
shaken with such violence that we waited, everyone, expecting to see
it torn from its hinges; but it stood, and we hasted to brace it by
means of the bunk boards, which we placedbetween it and the two great
chests, and upon these we set a third chest, so that the door was
quite hid.
Now, I have no remembrance whether I have put down that when we came
first to the ship, we had found the stern window upon the larboard
side to be shattered; but so it was, and the bo'sun had closed it by
means of a teak-wood cover which was made to go over it in stormy
weather, with stout battens across, which were set tight with wedges.
This he had done upon the first night, having fear that some evil
thing might come upon us through the opening, and very prudent was
this same action of his, as shall be seen. Then George cried out that
something was at the cover of the larboard window, and we stood back,
growing ever more fearful because that some evil creature was so eager
to come at us. But the bo'sun, who was a very courageous man, and calm
withal, walked overto the closed window, and saw to it that the
battens were secure; for he had knowledge sufficient to be sure, if
this were so, that no creature with strength less than that of a whale
could break it down, andin such case its bulk would assure us from
being molested.
Then, even as he made sure of the fastenings, there came a cry of fear
from some of the men; for there had come at the glass of the unbroken
window, a reddish mass, which plunged up against it, sucking upon it,
as it were. Then Josh, who was nearest to the table, caught up the
candle, and held it towards the Thing; thus I saw that it had the
appearance of a many-flapped thing shaped as it might be, out of raw
beef-- but it was alive .
At this, we stared, everyone being too bemused with terror to do aught
to protect ourselves, even had we been possessed of weapons. And as we
remained thus, an instant, like silly sheep awaiting the butcher, I
heard the framework creak and crack, and there ran splits all across
the glass. In another moment, the whole thing would have been torn
away, and the cabinundefended, but that thebo'sun, with a great curse
at us for our land-lubberly lack of use,seized the other cover, and
clapped it over the window. At that, there was more help than could be
made to avail, and the battens and wedges were in place in a trice.
That this was no sooner accomplished than need be, we had immediate
proof; for there came a rending of wood and a splintering of glass,
and after that a strange yowling out in the dark, and the yowling rose
above and drowned the continuousgrowling that filled the night. In a
little, it died away, and in the brief silence that seemed to ensue,
we heard a slobby fumbling at the teak cover; but it was well secured,
and we had no immediate cause for fear. [ tobe continued....]

The ruling of celebrating the Prophet's Birthday

The year of his noble birth
According to the most correct opinion of the scholars, the Prophet was
born in the city of Makkah in the year of the Elephant (in the year
571or 570CE), in the month of Rabee' Al-Awwal .
The day of his birth
There is an agreement amongst the scholars that the Prophet was born
on Monday, since he was asked about fasting on a Monday, and he said:
"On that dayI was born and on that day Revelation descended upon me."
[Muslim and Ahmad]
However, as regards the exact date of his birth, then the scholars
have differed about this. Despite the common belief among people that
he was born on the 12th of Rabee' Al-Awwal, yet the only substantiated
fact regarding this date is that it is his death date.
Imaam an-Nawawee (d.676H) – - said: "There is an agreement that he was
born on Monday in the month of Rabee' Al-Awwal. There is a difference
of opinion whether this day was the2nd, 8th, 10th or 12th day of the
month - and these are the four most well-known opinions concerning
this."
Events at the time of his birth
Certain miraculous events are reported to have occurred at the time
that the Prophet was born. However, most of them are not authentically
related, rather they are weak or fabricated and therefore cannot be
relied upon as decisive proof; such as the narration which relates
that some of the galleries of Kisraa's (the Persian King's) palace
broke-up and collapsed, that the sacred-fire of the Magians died-out
and that some of the churches on Lake Saawah (in Syria) collapsed and
sank down.
However, it is authentically related that the Prophet said." I am a
result of the supplicationof my father Ibraaheem and the glad-tidings
brought by 'Eesaa 'may Allaah exalt their mention. And my mother -
when she bore me - saw that a light shone out from her, which lit up
the palacesin Syria .. " [Al-Haakim]
Celebrating the day of his birth
Imaam al-Faakihaani (d.734H) – -said: "Celebrating his birthday has no
basis in the Book (Quran) nor the Sunnah, nor is the action recorded
from any oneof the scholars of this Ummah; those who are taken as
examplesto be followed and who cling to the narrations. Rather it is a
Bid'ah (innovation), which was introduced by the Battaaloon (a
deviated sect from the Faatimids).
As regards to the origins of this newly-invented celebration, then
some of the research scholars have stated that the first person to
innovate this practice was 'Umar ibn Muhammad al-Mulaa inthe city of
Mawsil in Iraq, during the fourth century, as is mentioned by the
Imaam Abu Shaamah (d.665H).
He was followed in this by the likes of Abul-Khattaab 'Umar ibn
Dihyaa: "who was employed in the west, then travelled to Syria, then
he travelled to the city of Irbil in 'Iraaq, during the fourth
century, where he found its king Mudhaffar Ad-Deen ibn Zayn Ad-Deen
showing a keen interest in the Milaad (birthday) of the Prophet . So
he composed a book for him called at-Tanweer fi
Mawlidis-Siraajil-Muneer; so he recited this to the king who then
rewarded him with one thousanddeenaars."
Imaam Maalik (d.179H) – - said: 'Whosoever introduces into Islam an
innovation, and holds it to be something good, has indeed alleged that
Muhammad has betrayed his message. Read the saying of Allaah - the
Most Blessed, the Most High (which means): "…This day I have perfected
for you your religion and completed My favor upon youand have approved
for you Islam as religion…" [Quran 5:3] So that which was not part of
the religion at that time, cannot be part of the religion today. And
the last part of this Ummah cannot be rectified, except by that which
rectified its first part."
Thus, had the practice of celebrating the birthday of the Prophet been
something praiseworthy then, the Salaf (the Pious Predecessors) - all
- would have instituted it. For they were the ones having a greater
love and honor for Allaah's Messenger and a greater zeal for doing
good.
Indeed, the most perfect expression of love and honor for him is by
following him, obeying him, carrying out his commands, upholding and
reviving his Sunnah (guidance and example) - both inwardly and
outwardly - and in spreading his message and striving in this, with
the heart, the hand and the tongue. Such was the path of the
Companions and those who followed them in goodness (i.e.

Establish the prayers and the prize is Paradise

Allaah Almighty Says (what means): "And when you have completed the
prayer, remember Allaah standing, sitting, or [lying] on your sides.
But when you become secure, re-establish [regular] prayer. Indeed,
prayer has been decreed upon the believers a decree of specified
times." [Quran 4:103]
For forty consecutive years, Sa`eed Ibn Al-Musayyib was to be found in
the mosque beforethe Athaan (call to prayer) was made. `Umar became
unconscious after he was stabbed, and according to Al-Miswar Ibn
Makhramah it was said: "Nothing would wake him up except the call to
prayer, if he is still alive." So people said to him: "The prayer has
finished, O Chief of the Believers!" He therefore awoke and said: "The
prayer! I swear by Allaah that there is no share of Islaam for whoever
abandons the prayer." He then performed the prayer while his wound was
bleeding.
After Ar-Rabee` Ibn Khaytham became partially paralysed, he would go
to the mosque helped by two men. He was told:"O Abu Yaazeed! You have
been given permission to pray at home." He replied: "You have saidthe
truth, but I heard the caller say: 'Hayya `ala al-falah' (rush to
success), and so I thought that whoever hears this call should answer
it, even by crawling."
'Uday Ibn Haatim said: "Every time the time for prayer arrives, it
finds me eager and ready to perform it (i.e. in the state of
ablution)."
Abu Bakr Ibn 'Abdullaah Al-Muzani said: "Who is like you, O son of
Aadam? Whenever you desire, you use water and make ablution, go to the
place of worship and thus enter the presence of your Lord (i.e. start
praying) without a translator or barrier between you and Him!"
Abu Rajaa' Al-`Ataaridi said on his deathbed: "I am not grieved by
leaving anything behind, except that I used to bow down on my face
five times a day before my Lord, the Exalted and most Honoured."
Abul-'Aaliyah said: "I would travel for days to meet a man andthe
first thing I would note abouthim would be his prayer. If he was one
who established the prayer perfectly and on time, I would stay with
him and hear the knowledge he had to impart. If I found him to be
careless concerning the prayer, I would leave him and say to myself
that for things other than the prayer, he would be even more
careless."
When 'Ali Ibn Al-Husayn would perform ablution, the colour of his face
would change. His family asked him why this would always happen and he
would reply: "Do you know before Whom I am about to stand (in
prayer)?"
Yazeed Ibn 'Abdullaah was asked: "Should we make a roof for our
mosque?" He replied:"Purify your hearts and your mosque (in its
current state) will suffice you."
'Uday Ibn Haatim said: "Ever since I became a Muslim, I alwaysmade
sure to have ablution whenthe Athaan is called."
'Ubayd Ibn Ja`far said: "I never saw my uncle Bishr Ibn Mansoor miss
the first Takbeer (that commences the congregational prayer in the
mosque), and whenever any person stood up in our mosque to ask people
for help, he would always give him something."
Ibn Sam`ah said: "For forty years, I only missed the first Takbeer
once, and that was whenmy mother died. If you know of aman's
disinterest in being present in the mosque for the first Takbeer, then
wash your hands of him (i.e. know that there is no good in him)."
Sufyaan Ibn `Uyaynah said: "Honouring the prayer includes arriving
before the Iqaamah (the call that establishes the prayer) iscalled."
Maymoon Ibn Mahraan was once delayed from coming to the mosque on
time. When he did eventually arrive, he was told that the people had
already concluded the prayer: "We all belong to Allaah and to Him
shall be our return! I value the congregational prayer more than being
made governor of Iraq," helamented.
Yoonus Ibn 'Abdullaah said:"What is the matter with me? If I lose a
mere chicken I feel concerned, but when I miss a prayer in
congregation it does not grieve me!"
`Umar once said while standing on the pulpit: "A man may have white
hair in Islam (i.e. reach old age while being Muslim), but has not yet
completed even a single prayer for Allaah the Exalted!" He was asked:
"Why is that?" He replied: "Because he does not perfect the prayer's
required Khushoo` (solemness) and fails to be attentive to Allaah with
his heart."
Hammaad Ibn Salamah said: "I have never stood up for prayerwithout
imagining that the Hellfire is before my eyes."
Mu`aath Ibn Jabal advised his son saying: "My son! Pray the prayer of
he who is just about to leave this world, and imagine that you may
never be able to pray again. Know that the believer dies between two
good deeds: one that he has just performed, and the other that
heintended to perform next."
Bakr Al-Muzani said: "If you want your prayer to be of benefit to you
then say to yourself prior to it that you may not have the chance to
perform another prayer.'"
Shubrumah said: "We once accompanied Qarz Al-Haarithi on a journey;
whenever we would camp down in an area, he would scan it with his eyes
and when hefound a good piece of land that he liked, he would go to it
and pray there until it was time for usto leave."
Al-Qaasim Ibn Muhammad said: "Whenever I went out in themorning, I
would visit (my aunt) `Aa'ishah and greet her. One day, I found her
performing the Dhuhaa prayer and reciting the following verse from the
Quran repeatedly, while crying and invoking Allaah (which means): "So
Allaah conferred favour upon us and protected us from the punishment
of the Scorching Fire." [Quran 52:27] I stood there until I felt
weary, then I left and went to the marketplace, telling myself that I
would return to her when I finish. Later, when I did return to her, I
found her still standing in prayer, reciting the same verse, and
crying and invoking Allaah.'"
Maymoon Ibn Hayyaan said:"I never saw Muslim Ibn Yasaar turn his head
while praying, whether the prayer was short or long. Once, a part of
the mosque collapsed while he was praying inthe mosque and the noise
causedpeople who were as far away as the market to be terrified, but
he felt no fear whatsoever and continued praying without even moving
his head." He also said: "I accompanied `Ataa' Ibn Rabaah for eighteen
years. When he became old and weak, he would stand in prayer and read
close to two hundred verses fromChapter Al-Baqarah while standing so
firmly that no part ofhim would move."
Abu Bakr Ibn 'Ayyaash said:"If you saw Habeeb Ibn Abu Thaabit while in
prostration, you would think that he was dead due to its extended
length."
'Ali Ibn Al-Fudhayl said: "I saw Ath-Thawri go into prostration while
praying, and I performed Tawaaf (circumambulation) around the House
(i.e., the Ka'bah) seven times before he raised his head from
prostration."
'Uthmaan Ibn Abi Dahrash said: "I never performed a prayer without
invoking Allaah afterwards to forgive me for falling into shortcomings
in the way I performed it."
Mu`aawiyah Ibn Murrah said:"I lived among seventy of the companions of
the Prophet and had they lived among you today, they would not
recognise any of your acts except the Athaan!" He also said: "If a man
from our predecessors was resurrected among you today, the only thing
he would recognise would be your Qiblah (prayer direction)."
When Haatim Al-Asamm wasasked about his prayer, he replied: "When the
time for prayer draws near, I perform a perfect ablution, go to where
I will pray and sit there until I am fully cognisant of what I am
about to do. Then, I stand up andpray, imagining that the Ka`bah is in
front of my eyes, Paradise to my right, Hell to my left and the Angel
of Death behind me. I imagine that it is the last prayer Iwill ever
perform; I stand up in hope of Allaah, His Paradise and His rewards,
and in fear of Allaah's torment in the Hellfire. I then say the
Takbeer while having full attention. I recite the Quran calmly, bow
humbly, prostrate with humility and attentiveness and then sit on my
left leg, with my left foot laid on the floor and the right foot
raisedup - all the while praying with sincerity. Afterwards, I have no
certainty about whether that prayer was accepted from me or not."
One of our pious predecessors said: "O son of Aadam! You need your
share of this life, but your need of the Hereafter is far greater. If
you take care of your share of this life then you will lose your share
of the Hereafter, and you will very soon lose your share of this life,
too. But if you take care of your share of the Hereafter then you will
also win your full share of this life with ease."
Talq Ibn Habeeb said: "Allaah's rights are greater than the slave's
capacity and ability to fulfil them. Therefore, reach everymorning in
a state of repentance and every night also in a state of

The manners of welcoming the new-bornchild in Islam

Children are a source of delight and an adornment for the world
granted by Allaah to their parents. They give vigor to the hearts, joy
to the souls and pleasure to the eyes. They are thefruit from whom
good is to be hoped for when they frequently supplicate. "My Lord,
have mercy upon them as they brought me up [when I was] small. "
They are the ones in every nation upon whom hope for the future lies,
and they are the youth of tomorrow upon whose shouldersthe call to
Islam is carried. IndeedIslam has elevated the status of children and
has laid down manners for their treatment through different stages,
which start with the manners of welcoming the new born child.
Our Prophet was a living example, educating, cultivating the Muslims
upon the practices ofIslam, teaching them how to worship their Lord in
the best of ways. But a number of Muslims have strayed from his pure
teachings and have substituted that which is gold for that which is
worthless.
Encouragement to have children:
Allaah, Almighty, Says (what means): "…So now, have relationswith them
and seek that which Allaah has decreed for you…" [Quran 2: 187]
The Prophet said: "Marry the loving and fertile because through you, I
will compete with the nations for superiority in numbers." [Abu
Daawood, Ahmadand Ibn Hibbaan]
It is important that the parents bring up their children upon
righteousness, so that the parents will benefit from them during their
lives and after their death.
What has preceded applies equally to both boys and girls, and indeed
Islam has encouragedthe bringing up of girls, and Allaah c
ondemns those that are distressed at the birth of a girl. The
Messenger said: "Whoever takes care of two girls until they reach
adulthood - he and I will come together on the Day of Resurrection
(like this) - and he interlaced his two fingers." [Muslim]
Giving the good news of the birth:
The near of kin who are anxiouslywaiting should be informed so that
they can stop worrying and congratulate the parents and s
upplicate for the baby. Allaah mentions this good news being conveyed
to a number of His Prophets, such as Zakariyyaa' of his son Yahyaa,
may Allaah exalt their mention. Allaah Says (what means): " So the
angels called him while he was standing in prayer in the chamber,
'Indeed, Allaah gives you good tidings of John, confirming a word from
Allaah and [who will be] honorable, abstaining [from women], and a
prophet from among the righteous'." [Quran 3: 39]
Calling the Athaan in the ear of the newborn:
The first practice to do is to call the Athaan in the ear of the
baby,so that the first words that the baby hears is the name of
Allaah, and the Kalimah (There is no god but Allaah, Muhammad is the
Messenger of Allaah).
It is to be called immediately after the birth, or very soon
afterwards as he did with his grandson Al-Hasan, as is related by Abu
Raafi' who said: "I saw theProphet call the Athaan in theear of
Al-Hasan Ibn 'Ali when his mother Faatimah gave birth to him." [Ahmad,
At-Tirmithi and Abu Daawood]
It should be given with its usual wording in a voice which is audible
to the baby, not so loudlythat it risks harm to the baby or alarms it.
The Sunnah has not specified as to which ear it should be given,
however the Messenger of Allaah used to love to do good actions
starting from the right, so it would be more appropriate to give the
Athaan in the right ear.
The Tahneek:
This means to softening or chewing a date and then rubbingthe palate
of the new-born with it just after the birth or soon after. This is
done by putting a piece of the softened date on the finger and rubbing
it from left to right in the mouth of the baby.
Ibn Hajr said: "if one is not able to find a dry date, then a fresh
date should be used, and if that is not available then anything
sweet."
It is not essential to chew the date rather it may be softened in any way.
It is done by the father or the mother or anyone from the people of
knowledge whose supplication is hoped would be accepted. So he should
perform Tahneek and supplicate for the child as was the practice of
the Companions .
Imaam An-Nawawi said: "Scholars are agreed upon the recommendation of
performing Tahneek upon the baby after its birth ." [Sharh Saheeh
Muslim]
Aa'ishah reported: " New-born children used to be brought to the
Messenger of Allaah and he would supplicate for blessings for them,
and rub a chewed date upon their palate ." [Muslim]
Naming the child:
The baby may be named on the day of its birth, third day, or later on
the seventh day or past the seventh day, as this is what is clear
after study of all the evidences from the Sunnah.
It is the father or the mother who choose the name for the baby. If
they differ amongst themselves then it is the father who has the
choice, he may name it himself or give his wife the right to choose.
The fact that this is the right of the father is shown by the
principle that the child is ascribed and attributed tothe father, as
Allaah Says (what means): "Call them by [the namesof] their fathers;
it is more just in the sight of Allaah…" [Quran 33: 5]
It is also allowed for the parents to allow others to name the child,
since our Prophet used to name some of the children of his Companions
.
The name should carry a good and praiseworthy meaning as theMessenger
said: "On the Day of Resurrection, you will be calledby your names and
your fathers' names, so make your names good." [Abu Daawood]
It is recommended to call oneselfAbdullaah (a servant of Allaah) or
the servant of any of the names of Allaah. Then it is recommended to
name a child after a Prophet, due to the Hadeeth: "Call yourselves by
the names of the Prophets." [Abu Daawood]
And the hadeeth: "A son was born to me this night and I calledhim
after my forefather Ibraheem ." [Muslim]
Then it is recommended to name the child after any pious person in the
hope that it will become like him/her. Then it is recommended to name
by any name which has good meaning.
It is forbidden to name a child with a name that denote servitude to
other than Allaah, for example Abd An-Nabi, Abd Ar-Rasool etc., just
as it is forbidden to name them with names that are particular to the
non-Muslims like George, Michael,Susan, etc.
The names of tyrants and evil personalities should be avoided such as
Pharaoh, Qaroon, Abu Lahab etc. Likewise it is disliked to name with
the names of the chapters of the Quran like 'Taa Haa' or 'Yaa Seen' as
is reported from Imaam Maalik and others. There is no authentic
Hadeeth which ascribes the above two as being names of the Prophet .
The 'Aqeeqah:
After the seventh day of the arrival of the new-born, as a formof
welcome for it and to give thanks to the One who gave the blessings,
it is prescribed to slaughter a sheep. The Messenger said: "Every
child is in pledge for it's 'Aqeeqah which is sacrificed for it on its
seventh day, and it is named on it, and its head is shaved." [Abu
Daawood and At-Tirmidhi]
If the new-born is a boy then twosheep are to be sacrificed, and if it
is a girl then one sheep. This is the position of the majority of the
scholars and Companions . The Prophet said: "For the boy two equal
sheep, and for the girl, a single sheep." [Ahmad and At-Tirmithi]
The sacrifice is done by the fatheror a close relative, for our
Prophet performed the 'Aqeeqah for his two grandsons. It is also
obligatory to mention the name of Allaah over it while sacrificing,
and if a close relative is performing the 'Aqeeqah then he adds, 'this
'Aqeeqah is the 'Aqeeqah of so and so' mentioning the name of the
person on whose behalf he is performing the 'Aqeeqah, as is reported
in a Hadeeth related by Al-Bayhaqi.
Shaving the baby's head:
On the seventh day after the birth, the head of the baby should be
shaved. So when Al-Hasan was born, the Prophet told his daughter,
Faatima : "Shave his head and give the weight of his hair in silver to
the poor." [Ahmad, At-Tabaraani and Al-Bayhaqi]
It is not permissible to shave a part of the head and leave a part, as
this was prohibited by the Messenger as reported by Al-Bukhaari.
The shaving should be done after the sacrifice, and our pious
predecessors liked to rub some perfume over the baby's head after the
shaving.
Then it is prescribed to give the value of the baby's weight of hairin
silver in charity, and it is recommended to give this charityon the
seventh day also, but it is not necessary to do so, and may be
delayed.
Circumcision:
It is prescribed that the boy be circumcised, it is recommended that
the circumcision take place on the seventh day, but it is obligatory
to circumcise before

Is a Christian woman required to observe ‘iddah if her Muslim husband divorces her?.

A man married to a foreign Christian womanwho has an inclination
towards Islam. But Allah has willed that we should separate. My
question is: is the kitaabi(Jewish or Christian) woman required to
observe 'iddah and do I have to impose it on her if she refuses to
observe 'iddah? There is a secondproblem, which is that I am living in
her house and I do not have any other accommodation togo to. What is
the Islamicruling concerning that?.
Praise be to Allaah.
Firstly:
The kitaabi (Jewish or Christian) wife should observe 'iddah
followingdivorce or death of the husband, just like the Muslim woman.
It says in al-Mawsoo'ah al-Fiqhiyyah (29/336): The Hanafis, Maalikis,
Shaafa'is and Hanbalis, as well as ath-Thawri and Abu 'Ubayd, are of
the view that the kitaabior dhimmi woman is required to observe 'iddah
in the event of divorce, annulment of the marriage or death ofthe
husband, just like the Muslim woman, because of the general meaning of
the evidencethat the 'iddah is required, and no differentiation is
made between them on condition that the husband is Muslim, because the
'iddah is required and is a duty towards Allah and towards the
husband. Allah, may He be exalted,says (interpretation of the
meaning):
"O you who believe! When you marry believing women, and then divorce
them before you have sexual intercourse with them, no Iddah (divorce
prescribed period, see have you to count in respect of themem"
[al-Ahzaab 33:49].
So this is his right, and the rights of humans arealso due from the
kitaabi and dhimmi wife. So she is required to observe 'iddah and she
should be compelledto do so, because of the rights of the husband and
child (if she is pregnant), because she is one of those who are
required to fulfil the rights of others. End quote.
Secondly:
Living with a wife who is observing 'iddah varies according to the
type of divorce. If it is a revocable divorce (first or second
talaaq), then there is nothing wrong with it, because the revocably
divorced wife comes under the same ruling as one who is still a wife.
But if it was the final, irrevocable talaaq, then she is a non-mahram
and in that case it is not permissible to look at her or be alone with
her.Undoubtedly their staying in the same house will make it difficult
to adhere to these shar'i guidelines ofnot being alone with herand of
her observing hijab in front of him, as she should do in front ofall
non-mahrams. However, if the house is spacious and it is possible to
allocate one part for him, with a separate entrance and separate
facilities, (then it may be possible for them to live in the same
house). But if they are both in the same house, sharing the same
entrance and facilities, then it is very difficult to avoid the
forbidden matters mentioned above.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:The
thrice-divorced woman is a non-mahramto the man and is like any other
non-mahram woman, so the man doesnot have the right to be alone with
her just as hedoes not have the right to be alone with any other
non-mahram woman; he does not have the right to look at her except
what he may look at of any other non-mahram woman.
End quote from al-Fataawa al-Kubra, 3/349
The irrevocably-divorcedwoman is the one who has been divorced three times.
As for the one who has been divorced once or twice, and her 'iddah has
ended without the husband taking her back, she is not permissible for
her husband except with a new marriage contract.

He owes zakaah for trade goods but he doesn’t have any cash.

A person owns a piece ofland and one year has passed since he
acquiredit. Zakaah is due becauseit comes under the heading of trade
goods (i.e., he bought it in order to sell it). How should he pay
zakaah onit? Please note that he only has a little cash, very little.
Praise be to Allaah.
Zakaah is due on trade goods according to the Qur'aan and Sunnah.
In the Qur'aan this is indicated by the general meaning of the verse
in which Allaah says (interpretation of the meaning):
"O you who believe! Spend of the good things which you have (legally)
earned, and of that which We have produced from the earthfor you"
[al-Baqarah 2:267]
Mujaahid said: "Spend ofthe good things which you have (legally)
earned" means trade.
With regard to evidence form the Sunnah, Abu Dawood narrated
(1562)that Samurah ibn Jundub said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) used to command us to give zakaah
from that which we had prepared for sale.
The isnaad of this hadeeth is subject to some discussion, but some of
the scholars classed it as hasan, such as Ibn 'Abd al-Barr (may Allaah
have mercy on him), and it is the view that the scholars of the
Standing Committee for Issuing Fatwas adopted.
See Fataawa al-Lajnah al-Daa'imah, 9/331.
Zakaah is due on things that have been preparedfor trade if they reach
the nisaab (minimum threshold) and one year has passed (since they
were acquired).
Based on this, zakaah must be paid on the landwhich has been in your
possession for a year; you have to determine the value of the land at
the end of the year, and pay one-quarter of ten percent. So if its
value is one hundred thousand (100,000) dinars, for example, you have
to pay zakaah of 2.5% or two and a half thousand (2,500), and so on.,
If you have cash, then you must pay it and it is not permissible to
delay paying zakaah until the land is sold. But if you donot have cash
with which to pay the zakaah,then it becomes a debt that you owe and
must be paid when it becomes possible to do so. If you cannot do it
until you sell the land, then you have to pay zakaah from the price
you receive for the land for each year in which zakaah was due.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
Zakaah is due on land that is prepared for trade. The evidence for
that is the well known hadeeth of Samurah ibn Jundub (may Allaah be
pleased with him) who said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) used to command us to give zakaah
from that which we had prepared for sale.
He also said:
If land and other similar things such as houses and cars etc are
prepared for sale, then you must pay zakaah on them each year
according to their value, when one full year has passed. It is not
permissible to delay that, except in the case of one who is unable to
pay the zakaah on them because he does not have any other wealth. Then
he may be given a respite until he sells it and pays the zakaah for
all the years, each year according to its value at the end of that
year, regardless of whether the value is more than the price he gets
for it oris less that the price for which he bought the land, car or
house.
Majmoo' Fataawa Ibn

The prohibition on tucking up the hair and tying it back at the time of prayer applies only to men, not women.,Dought & clear, -

In one fatwa you mentioned in detail that prayer is not valid with
the hair tied back. Does this apply to women too? Is it permissible
for a woman to pray with her hair tucked up or tied back? I hope that
you can give the evidence in detail because some scholars here in
Pakistan say that that is not permissible.
Praise be to Allaah.
Firstly:
In the answers to questions no. 96280 and 163428 we stated that it is
makrooh for a man to pray with his hair tuckedup, which means that
hegathers his hair togetherand ties it back, thus preventing it from
prostrating with him. The prohibition in this case means that it is
disliked according to theopinion of the majority of scholars; it does
not mean that it is haraam or prohibited in the sense understood by
the questioner. It says in al-Mawsoo'ah al-Fiqhiyyah (26/109): The
fuqaha' are unanimously agreed that it is makrooh to tie back the hair
when praying. What is meant by tying back is wrapping the braid around
the head as women do, or gatheringthe hair and tying it at the back of
the head. This is makrooh but if a person prays like that, his prayer
is still valid. End quote.
An-Nawawi (may Allah have mercy on him) said:
The scholars are unanimously agreed that it is not permissible to pray
with one's sleeves or garment rolled up and the like, orwith one's
hair braided or with one's hair wrapped up beneath theturban and so
on. All of that is not permissible according to the consensus of the
scholars, and it is makrooh in the sense of being discouraged and not
proper. If a person prays like that, he has done something wrong but
his prayer is valid. End quote. Sharh Muslim,209.
Secondly:
This ruling applies only to men, not women, because when praying the
woman is commanded to cover herself and if we were to tell the woman
to undo her hair when praying or let her braids prostrate with her, as
we tell men to do, that might lead to it (her hair) becoming uncovered
whilst praying, and it is not permissible to uncover itbecause it is
'awrah. But the hair of a man is not 'awrah, as is quite obvious.
Al-Ghazaali (may Allah have mercy on him) said:
A man should not pray with his hair tied back. This prohibition
applies only to men.
End quote from Ihya' 'Uloom ad-Deen, 1/156
Ash-Shawkaani (may Allah have mercy on him) said:
Al-'Iraqi said: This applies only to men, not women, because women's
hair is 'awrah and must be covered when praying; if a woman were to
leave her hair undone, it might come loose and become difficult to
cover, which would render her prayer invalid.
Moreover, it is difficult for a woman to undo her hair for the prayer,
and we know that the Prophet (blessings and peace of Allah be upon
him) granted them a concession allowing them not to undo their braids
when doing ghusl, even though there is a need to make all of the hair
wet, as stated above.
End quote from Nayl al-Awtaar, 2/393
It says in Asna'l-Mataalib,1/163:
Az-Zarkashi said: We should note that this issue (tying back the hair
when praying) applies only to men. With regard to women, the command
to undo the braid causes hardship and is contrary to beautification.
End quote.
Based on that, there is nothing wrong with a woman tucking her hair or
tying it back when she is praying; she is not required to undo her
braids.

Islamic Stories, - Allah is sufficient as a surety

Narrated Abu Huraira:
The Prophet said, "An Israeli man asked another Israeli to lend him
one thousand Dinars. The second man required witnesses. The former
replied, 'Allah is sufficient as a witness.' The second said, 'I want
a surety.' The former replied, 'Allah is sufficient as a surety.' The
second said, 'You areright,' and lent him the money for a certain
period. The debtor went across the sea. When he finished his job, he
searched for a conveyance so that he might reach in time for the
repayment of the debt, but he could not find any. So, he took a piece
of wood and madea hole in it, inserted in it one thousand Dinars anda
letter to the lender andthen closed (i.e. sealed) the hole tightly. He
took the piece of wood to thesea and said. 'O Allah! You know well
that I took a loan of one thousand Dinars from so-and-so. He demandeda
surety from me but I told him that Allah's Guarantee was sufficientand
he accepted Your guarantee. He then asked for a witness and Itold him
that Allah was sufficient as a Witness, and he accepted You as a
Witness. No doubt, I tried hard to find a conveyance so that I could
pay his money but could not find, so I hand over this money to You.'
Saying that, he threw the piece of wood into the sea till it went out
far into it, and then he went away. Meanwhile he started searching for
a conveyance in order toreach the creditor's country.
One day the lender cameout of his house to see whether a ship had
arrived bringing his money, and all of a sudden he saw the pieceof
wood in which his money had been deposited. He took it home to use for
fire. When he sawed it, he found his money and theletter inside it.
Shortly after that, the debtor came bringing one thousand Dinars to
him and said, 'By Allah, I had been trying hard to get a boat so that
I could bring you your money, but failed to get one before the one I
have come by.' The lender asked, 'Have you sent something to me?' The
debtor replied, 'I have told you I could not get aboat other than the
one I have come by.' The lender said, 'Allah has delivered on your
behalfthe money you sent in the piece of wood. So, you may keep your
one thousand Dinars and depart guided on the right path.'" Source:
Sahih Bukhari (Volume 3, Book 37, Number 488h)

Islamic Stories, - He has gone ahead of us

Abu Hurairah narrates: Rasulullah (peace and blessings be upon him)
once asked us: Who is fasting today? Abu Bakr said: I am. Rasulullah
(peace and blessings be upon him) asked: Who followed a bier today?
Abu Bakr said: I did. Rasulullah (peace and blessings be upon him)
asked: Who fed a poor man today? Abu Bakr replied: I did. Rasulullah
(peace and blessings be upon him) asked: who visited a sick person
today? Abu Bakr replied: I did. Rasulullah (peace and blessings be
upon him) then said: Anyone in whom these good deeds are combined will
certainly enter Paradise. Source: Sahih Muslim.
Allahu Akbar! Abu Bakr (RA) invested all his energy, wealth and
worries for the deen of Islam. Thus, he has reached the highest level
of honour after the Prophets. May Allah also give us the ability to
invest most of our time, wealth and energy for Islam.