7.1.1
Yahya related to me fromMalik from Muhammad ibn al-Munkadir from Said
ibn al-Jubayr that a man who has approval (as a relater of hadith),
told him that A'isha, the wife of the Prophet, may Allah bless him and
grant him peace, said, "If a man prays in the night and sleep
overcomes himduring it, Allah writes for him the reward of his prayer,
and his sleep is sadaqa for him."
7.1.2
Yahya related to me fromMalik from Abu'nNadr, the mawla of Umar ibn
'Ubaydullah, from Abu Salama ibn Abd ar-Rahman that A'isha, the wife
of the Prophet, may Allah bless him and grant him peace, said, "I was
sleeping in front of the Messenger of Allah, may Allah bless him and
grant him peace, and my feet were in his qibla. When he prostrated, he
nudged me and I pulled up my feet,and when he stood up I spread them
out." She added, "There were no lamps in the house at that time."
7.1.3
Yahya related to me fromMalik from Hisham ibn Urwa from his father
from A'isha, the wife of the Prophet, may Allah bless him and grant
him peace, that the Messenger of Allah, may Allah bless him and grant
him peace, said, "If you are drowsy in prayer, sleep until sleep
leaves you, because if you pray while you are drowsy, you do not know
whether you may intend to ask for forgiveness but(in fact) ask for
harm."
7.1.5a
Yahya related to me fromMalik from Ismail from Ibn Abi Hakim that he
had heard that the Messenger of Allah, may Allah bless him and grant
him peace, heard a woman praying at night. He said, "Who is that?" and
someone said to him,"It is al-Hawla bint Tuwayt, she does not sleep in
the night." The Messenger of Allah, may Allah bless him and grant him
peace, disapproved of that and his disapproval showed in his face.
Then he said,"Allah, the Blessed and Exalted, does not becomeweary,
but you become weary. Take on whateveris within your capability."
7.1.5b
Yahya related to me fromMalik from Zayd ibn Aslam from his father that
Umar ibn al-Khattab used to pray as much as Allah willed in the night
until at the end of the night he would wake his family for the prayer.
He used to say to them, "Theprayer, the prayer." Thenhe would recite
the ayat,"Enjoin prayer on your family and be constant init. We do not
ask you for your provision. We provide for you. And the end result is
for taqwa." (Sura 20 ayat 132)
7.1.6
Yahya related to me fromMalik that he had heard that Said ibn
al-Musayyabused to say, "Sleep is disapproved of before isha and
conversation after it."
7.1.7
Yahya related to me fromMalik that he had heard that Abdullah ibn Umar
used to say, "(Voluntary) prayer in both the day and night is two at a
time with a taslim after every raka.'' Malik said,"That is the custom
among us. "
7.2.8
Yahya related to me fromMalik from Ibn Shihab from Urwa ibn az-Zubayr
from A'isha, the wife of the Prophet, may Allah bless him and grant
him peace, that the Messenger of Allah, may Allah bless him and grant
him peace, used to pray eleven rakas in the night,making them odd by a
single one, and when he had finished he lay downon his right side.
7.2.9
Yahya related to me fromMalik from Said ibn Abi Said al-Maqburi from
AbuSalama ibn Abd ar-Rahman ibn Awf that he asked A'isha, the wife of
the Prophet, may Allahbless him and grant him peace, what the prayer
of the Messenger of Allah,may Allah bless him and grant him peace, was
likeduring Ramadan. She said, "The Messenger of Allah, may Allah bless
himand grant him peace, didnot go above eleven rakas in Ramadan or at
any other time. He prayed four - do not ask me about their beauty
orlength. Then he prayed another four - do not askme about their
beauty and length. Then he prayed three." A'isha continued, "I said,
'Messenger of Allah, are you sleeping before you do the witr?' He
said, A'isha, my eyes sleep but my heart does not sleep.'"
7.2.10
Yahya related to me fromMalik from Hisham ibn Urwa from his father
thatA'isha, umm al-muminin said, "The Messenger of Allah, may Allah
bless himand grant him peace, used to pray thirteen rakas in the night
and then would pray two rakas when he heard the adhan for the subh
prayer."
Monday, February 4, 2013
Sayedna Junaid Baghdadi
Sayedna Junaid Baghdadi
HIS POSITION IN THE SILSILA: Shaykh ala al-Itlaaq, Qutb al-Istihqaaq,
Mamba-e-Israar, Sultan-e-Tariqat, Sayyid at-Taaifa, Hadrat Shaykh
Junaid Baghdadi is the eleventh Imam and Shaykh ofthe Silsila Aaliyah
Qadiriyah Barakatiyah Ridawiyah Nooriyah. He is the Mureed and Khalifa
of Hadrat Sirri Saqti Radi Allahu Ta'ala Anhu.
BIRTH: He was born around the year 218 Hijri in Baghdad Shareef.
NAME: His name is Junaid-e-Baghdadi. He was known as Abul Qasim and he
was blessed with titles such as, Sayyidut Taaifa, Ta'oosul Ulama,
Qawareeri, Zuj'jaan and Lisaanul Qaum.
HIS CHILDHOOD: When he was seven years old, he went to Haramain
Sharifain in the company of Hadrat Sirri Saqti. When they reached the
Haram Shareef, four hundred Ulama were seated there, discussing
thetopic of Shukr (Gratefulness). All of the Ulama presented their
views during this sitting. Hadrat Sirri Saqti then turned to Hadrat
Junaid-e-Baghdadi and said, "O Junaid! You too should say something."
He lowered his sightfor a few moments, and then said, "Shukr
(gratefulness) is this,that you should not be disobedient through
whatever bounties Allah has blessed you with, and you should not use
it as a means of disobedience and causing distress." On hearing this,
all the Ulama said together,"O Coolness of our Eyes. Whateveryou have
said, is the truth and you are honest in your words, and we cannot say
better than what you have said." Hadrat Sirri Saqti said, "O My Dear
Son! From where did you learn such exemplary words?" Hadrat
Junaid-e-Baghdadi said,"This is through the blessing of your esteem
companionship." [Masaalik as-Saalikeen]
HIS EXCELLENCE: He was a great Aalim and Mufti. In his era, he was
ahead of all in wisdom and eloquence. From the beginning, right up to
the end of his life, he was loved by all. Everyone was pleased with
him as the leader. There is no person that can point even a finger at
the Maqaam of Hadrat Junaid-e-Baghdadi. The only people who could not
see the station of Hadrat Junaid-e-Baghdadi were those who wereblind
in faith. He was known as the voice of the people, but he always
called himself Abdul Masha'ikh (the servant of the Masters). Many of
the Ulama also called him Sultan al-Muhaqiqeen. He had reached very
high levels inShariat and Tariqat. Many great Shaykhs followed his
Silsila. He was the greatest Shaykh of his era. He spent time in the
khidmatof Hadrat Muhaasibi. Once someone asked Hadrat Sirri Saqti if
the Mureed can be more famous than the Peer and Hadrat Sirri Saqti
said, "Yes, it is possible.The perfect example is right before you. I
am the Peer of Junaid-e-Baghdadi, but he is more exalted than me."
HIS CHARACTER AND HABITS: Even though Hadrat Junaid-e- Baghdadi was
such a great Wali, he was very humble. He always showed great respect
to others, even to those who were not as exalted as him. Once he said
to his mureeds, "If only I knew that it was better to read two rakaats
of nafil than being with you, thenI would have not sat amongst you."
He kept fast for most of his life.
BUSINESS: Hadrat Junaid Baghdadiinitially did business, and used to
sell mirrors. His manner was, thathe used to enter his shop, and then
read four hundred rakaats of nafil salaah. This, he continue for many
years. He then left his shop, and sat in the khidmat of his
Peer-o-Murshid. He took a room in the house of his Peer andthen spent
his time their cleansing his heart. When he used to enter the state of
Muraqiba, he would remove the musalla from under him as he didnot wish
to concentrate on anything. He only engrossed himself in the love of
Allah and His Rasool. He spent forty years inMuraqiba (deep spiritual
meditation). For thirty years, he stood after Esha until Fajr and make
Zikrullah. He used to make his Fajr Salaah with the wudhu ofEsha. He
says, "For twenty years, Idid not miss the Takbeer-e-Oola (First
Takbeer of Namaaz in Jama'at), and if I thought of any worldly thing
during Namaaz, I would repeat my Salaah, and if I thought of Jannat or
the Hereafter in my Salaah, then I used to make Sajdah-e-Sahw."
HIS EXCELLENCE IN THE COURT OF THE PROPHET: A Buzurg narrates, that he
dreamt of the Prophet SallAllaho Alaihi wa Sallam and Hadrat
Junaid-e- Baghdadi was also seated in the Mehfil of the Prophet. He
then saw that a person came and presented a query to the Prophet
SallAllaho Alaihi wa Sallam and the Prophet SallAllaho Alaihi wa
Sallam said,"Hand it over to Junaid. He will write the answer." The
person then said, "Ya Rasoolallah SallAllaho Alaihi wa Sallam May my
parents be sacrificed at your feet. How can it be given to Junaid in
your presence?" The Prophet SallAllaho Alaihi wa Sallam said, "Just as
the Prophetsare proud of their entire Ummah, I am proud of Junaid."
[Khazinat al-Asfiyah, Vol.1 Page 86]
Once a Sayyid who lived in Jilan, left home with the intention of
Hajj. On his journey, he passed through Baghdad Shareef. He thus
presented himself in the Darbaar of Hadrat Junaid-e-Baghdadi. Hadrat
asked him where he had come from. He saidthat he was from Jilan, and
was adescendant of Hadrat Ali. Hadrat Junaid-e-Baghdadi then
said,"Your forefather Hadrat Ali used to draw two swords. One
againstthe Kufaar and Mushrikeen, and the other against his Nafs.
Which sword do you draw?" When the man heard this, he went into a
spiritual state and began to roll on the ground. He then said,"This is
my Hajj. Put me on to the path of Allah." Hadrat Junaid-e-Baghdadi
said, "Your heart, is the special Haram of Allah, thus you should try
to the best of yourability no to allow any non-mahram to enter it."
[Kashf al-Mahjoob, Page 119]
HIS LECTURES: Hadrat Junaid-e-Baghdadi spent his entire life, serving
the Deen of Allah and His Beloved Rasool. Once his Peer-o-Murshid,
Hadrat Sirri Saqti asked him to deliver a lecture, and he said that he
did not find it ethicalto lecture in the presence of his Peer. One
night, he dreamt of the Holy Prophet SallAllaho Alaihi wa Sallam.
Rasoolullah SallAllaho Alaihi wa Sallam commanded himto lecture. When
morning came, he went to his Peer and found that his Peer was already
awaiting his presence. As he entered the Khanqah, his Peer said, "We
have all been asking you to lecture. Now the Beloved Rasool SallAllaho
Alaihi wa Sallamhas given you the command to speak." He asked his Peer
how he had known of his dream, and he said, "Last night I made Deedar
ofAllah Subhaanahu Ta'aala and I heard a voice which said that the
Prophet had already commanded Junaid to lecture." He agreed to lecture
on condition, that there were not more than forty people in his
lectures. They agreed and he delivered his first lecture. During his
first lecture, Eighteen people passed away. He then stopped his
lecture and went back home. [Kashf al-Mahjoob, Page 201]
A SINCERE MUREED: Hadrat Junaid Baghdadi had numerous mureeds, but
there was one particular mureed, towards whom he paid special
attention. A few disciples were not pleased with this and asked him
why he gave preference to the mureed over others. Hadrat said that he
isthe most intelligent and wise amongst all of them, and it was for
this reason that he gave preference to him. Hadrat then said, "Let me
prove this to you." He gave a chicken and a knife to each mureed, and
asked them to sacrifice it where none would be able to see them. Each
of the mureeds found a very quite and secluded area, and sacrificed
the chicken. This one mureed, came back without slaughtering the
chicken. Hadrat asked why he did not slaughter the chicken, and
hesaid, "Huzoor! Where ever I went,I found the Qudrat of Allah present
there, and I knew that Heis All Seeing. It is for this reason that I
had no option but to return without success." Hadrat then said, "Now,
did you hear his answer. This is the reason due to which he is so dear
to me."
HIS TRUST IN ALLAH: Once a man presented him with five hundred
Ashrafis (coins). Hadrat asked if he had any other wealth with
theexception of the five hundred Ashrafis. The man replied that he
did. Hadrat said, "Will you ever need any more money in the future?"
He said, "Why not Huzoor. There is always a need for money." Hadrat
said, "Then you should keep these Ashrafis for yourself, for you are
more needy than I am, since I have nothing, and still, I have no need
for anything more. Even though you have wealth, you are still in need
of more. I would really appreciate it if you would please take back
this money, as I do not take from those who are in need themselves and
I believe that My Lord alone is Ghani and the rest of the world are
Faqeer."
HIS KARAAMATS: Hadrat Junaid-e-Baghdadi says, "The greatest Karaamat
is to remain firm on the Shariat-e-Mustafa SallAllaho Alaihi wa
Sallam." There is no doubt, that Hadrat Junaid-e-Baghdadi was very
firm on the Shariah, and his every action was the reflection of the
Sunnah of the Prophet SallAllaho Alaihi wa Sallam.
BEING AWARE OF HIS MUREEDS CONDITION: There was a mureed of Hadrat who
used to live in Basra. He once intended to commit a sin. The moment
this thought entered his heart, his entire face turned black. When
helooked in the mirror, he was amazed to see his condition. He was
very ashamed and stayed in doors. After three days, the blackness
disappeared and his face returned to its original colour. On the same
day, a persondelivered a letter to him, which was from His
Peer-o-Murshid, Hadrat Junaid-e-Baghdadi. When he opened the letter,
he found the following written inside,"Keep your heart in control, and
remain respectfully as a servant (of Allah). For three days and three
nights, I had do to the job of a laundryman, so that I may wash away
the blackness of your face." [Masaalik as-Saalikeen]
A FIRE WORSHIPPER: Once a Majoosi (fire worshipper) put on a Zanaar (a
so-called sacred thread worn by fire worshippers),and then disguised
himself as a Muslim, by putting on the Arabian garb. He then presented
himself before Hadrat Junaid-e-Baghdadi and said, "I have come to ask
the meaning of a Hadith Shareef, which says,"Itaqu bi firaasatil
Mo'min Fa In'nahu yanzuroo bi Nooril'laahi" (Fear of the sight of a
true believer, for he sees with the Noori of Allah). "Could you
explain the meaning of this Hadith?" Hadrat Junaid-e-Baghdadi heard
his questioned and smiled. He said, "It means that you should break
your zanaar, leave kufr and accept Islam." When he heard Hadrat's
reply, he was astonished, and immediately recited the Kalima Shareef
and accepted Islam. [Tazkirat al-Awliyah, Page 233]
PROTECTION FROM SHAITAAN: Once,there was a mureed of Hadrat
Junaid-e-Baghdadi , who felt that he had perfected himself (become
Kaamil). He thus, began to live in total seclusion. At night,he used
to dream an Angel, which used to present a camel for him. He used to
then sit on the camel, and the Angel would take him on a journey of
Jannat. He used to enter a place that wasvery beautiful. He used to
partakein delicious food and drinks, and he saw the most handsome
people there. After a while, he would return to his home. He reached
such a state, that he began to tell people, "I am amongst those who
visits Jannahdaily." This message reached Hadrat Junaid-e-Baghdadi.
Hadratthen went to visit him, and foundhim sitting with great pomp and
splendour. Hadrat asked him about his claims, and he explained
everything in detail. Hadrat said, "Tonight, when you reach this
place, you must read Laa Howla wa Laa Quwwata il'la Bil'laahil Aliyil
Azeem" That night,when he had the dream and he reached the so-called
Jannat, he read as Hadrat instructed him to. The moment he read this,
all those in his dream began to shriek and flee from him. He thensees
that he is on a horse, and there are skeletons in front of him. On
seeing this, be became afraid, and realised his mistake. All that he
was seeing was just an illusion of Shaitaan. He immediately rushed to
Hadrat Junaid-e-Baghdadi and repented for his behaviour. He also
learnt, that for a mureed to be by himself is like taking poison.
HIS JALAAL: Due to his piety and knowledge, Hadrat Junaid-e- Baghdadi
became very famous in Iraq. There were however those, who were jealous
of his fame. They continuously made accusations against him, and
alsocomplained against him to the Khalifa. The Khalifa said that they
could not do anything to him as long as there was no evidence against
him. The Khalifa then saidthat he had a purchased a very beautiful
slave girl, whose beautyoutshone all the women of the city. He thus
commanded that she be dressed in the most beautiful clothes and
adorned with precious pearls and diamonds. Once she had been dressed,
he called her and said, "Iwant you to go to where Junaid is and remove
your veil from overyour face and tell him that you want to be his, and
that you havebecome weary of the world. All that you want is to live
with him, and for him to help you to gain closeness to Allah." The
Khalifa then appointed a servant to go with her, so that he may be
witness to whatever may transpire. The woman presented herself before
Hadrat and removed her veil, saying what theKhalifa had commanded.
Hadrat Junaid-e-Baghdadi looked up at her once and said something.
Thewoman, could not bear the sight of the Jalaal of Hadrat
Junaid-e-Baghdadi and fell to the groundand passed away. When this
message reached the Khalifa, he was very sad. He said, "Some people
say things about the Masha'ikh which they should not say. The Shaykh
has reached a level that he is able to see that where our sights can
not venture." [Shajrat al-Kaamileen, Page 153/154]
GEMS OF WISDOM: Some of his beautiful and wise sayings are being
presented, so that we may read and make amal upon them.
*. A Sufi is like the earth, that all the dirt is thrown onto him and
yet it blossoms into a green pasture.
*. A Sufi is one, whose heart is like Hadrat Ibrahim , that it is free
from the love of the world and one which is always ready to obey the
commands of Allah, his acceptance should be like that of Hadrat
Ismaeel , his sadness should be like that of Hadrat Dawood , His
patience like that of Hadrat Ayoob , his eagerness should be like that
of Hadrat Moosa and in Dua, hissincerity should be like that of The
Beloved Rasool.
*. Tasawwuf is that which kills you and lives by itself.
*. The most powerful relationship, is that of the servant to his
Creator, when hetries to understand the secrets of Tauheed, and all
roads are sealed to the creation, except the road of the Prophet.
*. Do not follow him, who followsthe Quran and leaves the Prophet.
HIS KHULAFA: Some of his most respected Khulafa are:
Hadrat Abu Bakr Shibli,
Hadrat Mansoor Abraar,
Hadrat Shah Muhammad bin Aswad Dinoori and
Hadrat Shah Ismaeel Al Aziz (Ridwanullahi Ta'ala Alaihim Ajma'een).
WISAAL: When Hadrat became aware of his passing away, he asked for
those present to assist him in wudhu, which they did. They had
forgotten to make khilaal of his beard, so he reminded them of this.
He then went into Sajdah, and began to weep. "O our Peer! You have
sent before you so many good deeds and heaps of obedience. What is the
purpose for this Sajdah?" He said, "Junaid has never been in somuch
need as he is now." He then began to recite the Quran, so one mureed
said, "Hadrat! Are you reciting Quran Shareef ?" Hadrat said, "What
better time is there than now, when my book of deeds will soon be
close. I am seeing my deeds before me, hanging in the air by a thin
thread as it sways from the wind blowing against it. I am not sure if
this wind is one of union, or one of absolution. On one hand, I am
seeing the Angel of death, and on the other hand, I am seeing the Pul
Siraat. There is the Most Supreme Judge, and the path is there. I am
not sure of which path I will pass through." After saying this, he
completed the recitation of the Quran. He then read seventy verses of
SurahBaqarah. Those present asked him to chant the words "Allah,
Allah" He said, "Why are you reminding me. I have not forgotten." He
then began reading the tasbeeh on all his fingers. When he reached the
Shahaadat finger (index finger), he lifted his finger and said,"Bismil
laah hir Rahman nir Raheem" He then closed his eyes, and the soul left
his body, allowing him to travel from this mundane world into the
Glorioushereafter. Hadrat Junaid-e-Baghdadi passed from this world, on
a Friday, the 27th of Rajab, 297 or 298 Hijri.
After his wisaal, he was given Ghusl. Those giving ghusl wished to put
water on his eyes, when they heard an unseen voice saying, "Do not
touch the eyes of my beloved, since those eyes thathave closed in my
remembrance, shall not open before they see me." They then tried to
open his fingers, and the voice said,"Those fingers that have been
closed in my name, shall only open on my command."
[Masaalikas-Saalikeen, Vol. 1, Page 308].
MAZAAR SHAREEF: His Mazaar Shareef is in a place called Shaunizia,
which is in Baghdad Shareef. Once someone asked Hadrat Abu Bakr Shibli
a Masla (religious query) whilst he was atthe Mazaar of Hadrat Junaid-
e-Baghdadi. He said, "I feel ashamed to answer in front of the Mazaar
of Hadrat as I felt ashamed to answer in his presence, for I still
feel that his sight is upon me."
AFTER HIS WISAAL: After his wisaal, a pious person dreamt of him and
asked about the questions of the Angels Munkar and Nakeer. He said,
"The Angels came to me and asked who is myLord, and I smiled and said,
"My Lord is He, Who took the pledge from me on the first day, thus
what need is there for me to answer to the servants, after I have
already answered to the King. They Angels then left me and said, 'He
is still drowned in love and is resting in the same love.'"
HIS POSITION IN THE SILSILA: Shaykh ala al-Itlaaq, Qutb al-Istihqaaq,
Mamba-e-Israar, Sultan-e-Tariqat, Sayyid at-Taaifa, Hadrat Shaykh
Junaid Baghdadi is the eleventh Imam and Shaykh ofthe Silsila Aaliyah
Qadiriyah Barakatiyah Ridawiyah Nooriyah. He is the Mureed and Khalifa
of Hadrat Sirri Saqti Radi Allahu Ta'ala Anhu.
BIRTH: He was born around the year 218 Hijri in Baghdad Shareef.
NAME: His name is Junaid-e-Baghdadi. He was known as Abul Qasim and he
was blessed with titles such as, Sayyidut Taaifa, Ta'oosul Ulama,
Qawareeri, Zuj'jaan and Lisaanul Qaum.
HIS CHILDHOOD: When he was seven years old, he went to Haramain
Sharifain in the company of Hadrat Sirri Saqti. When they reached the
Haram Shareef, four hundred Ulama were seated there, discussing
thetopic of Shukr (Gratefulness). All of the Ulama presented their
views during this sitting. Hadrat Sirri Saqti then turned to Hadrat
Junaid-e-Baghdadi and said, "O Junaid! You too should say something."
He lowered his sightfor a few moments, and then said, "Shukr
(gratefulness) is this,that you should not be disobedient through
whatever bounties Allah has blessed you with, and you should not use
it as a means of disobedience and causing distress." On hearing this,
all the Ulama said together,"O Coolness of our Eyes. Whateveryou have
said, is the truth and you are honest in your words, and we cannot say
better than what you have said." Hadrat Sirri Saqti said, "O My Dear
Son! From where did you learn such exemplary words?" Hadrat
Junaid-e-Baghdadi said,"This is through the blessing of your esteem
companionship." [Masaalik as-Saalikeen]
HIS EXCELLENCE: He was a great Aalim and Mufti. In his era, he was
ahead of all in wisdom and eloquence. From the beginning, right up to
the end of his life, he was loved by all. Everyone was pleased with
him as the leader. There is no person that can point even a finger at
the Maqaam of Hadrat Junaid-e-Baghdadi. The only people who could not
see the station of Hadrat Junaid-e-Baghdadi were those who wereblind
in faith. He was known as the voice of the people, but he always
called himself Abdul Masha'ikh (the servant of the Masters). Many of
the Ulama also called him Sultan al-Muhaqiqeen. He had reached very
high levels inShariat and Tariqat. Many great Shaykhs followed his
Silsila. He was the greatest Shaykh of his era. He spent time in the
khidmatof Hadrat Muhaasibi. Once someone asked Hadrat Sirri Saqti if
the Mureed can be more famous than the Peer and Hadrat Sirri Saqti
said, "Yes, it is possible.The perfect example is right before you. I
am the Peer of Junaid-e-Baghdadi, but he is more exalted than me."
HIS CHARACTER AND HABITS: Even though Hadrat Junaid-e- Baghdadi was
such a great Wali, he was very humble. He always showed great respect
to others, even to those who were not as exalted as him. Once he said
to his mureeds, "If only I knew that it was better to read two rakaats
of nafil than being with you, thenI would have not sat amongst you."
He kept fast for most of his life.
BUSINESS: Hadrat Junaid Baghdadiinitially did business, and used to
sell mirrors. His manner was, thathe used to enter his shop, and then
read four hundred rakaats of nafil salaah. This, he continue for many
years. He then left his shop, and sat in the khidmat of his
Peer-o-Murshid. He took a room in the house of his Peer andthen spent
his time their cleansing his heart. When he used to enter the state of
Muraqiba, he would remove the musalla from under him as he didnot wish
to concentrate on anything. He only engrossed himself in the love of
Allah and His Rasool. He spent forty years inMuraqiba (deep spiritual
meditation). For thirty years, he stood after Esha until Fajr and make
Zikrullah. He used to make his Fajr Salaah with the wudhu ofEsha. He
says, "For twenty years, Idid not miss the Takbeer-e-Oola (First
Takbeer of Namaaz in Jama'at), and if I thought of any worldly thing
during Namaaz, I would repeat my Salaah, and if I thought of Jannat or
the Hereafter in my Salaah, then I used to make Sajdah-e-Sahw."
HIS EXCELLENCE IN THE COURT OF THE PROPHET: A Buzurg narrates, that he
dreamt of the Prophet SallAllaho Alaihi wa Sallam and Hadrat
Junaid-e- Baghdadi was also seated in the Mehfil of the Prophet. He
then saw that a person came and presented a query to the Prophet
SallAllaho Alaihi wa Sallam and the Prophet SallAllaho Alaihi wa
Sallam said,"Hand it over to Junaid. He will write the answer." The
person then said, "Ya Rasoolallah SallAllaho Alaihi wa Sallam May my
parents be sacrificed at your feet. How can it be given to Junaid in
your presence?" The Prophet SallAllaho Alaihi wa Sallam said, "Just as
the Prophetsare proud of their entire Ummah, I am proud of Junaid."
[Khazinat al-Asfiyah, Vol.1 Page 86]
Once a Sayyid who lived in Jilan, left home with the intention of
Hajj. On his journey, he passed through Baghdad Shareef. He thus
presented himself in the Darbaar of Hadrat Junaid-e-Baghdadi. Hadrat
asked him where he had come from. He saidthat he was from Jilan, and
was adescendant of Hadrat Ali. Hadrat Junaid-e-Baghdadi then
said,"Your forefather Hadrat Ali used to draw two swords. One
againstthe Kufaar and Mushrikeen, and the other against his Nafs.
Which sword do you draw?" When the man heard this, he went into a
spiritual state and began to roll on the ground. He then said,"This is
my Hajj. Put me on to the path of Allah." Hadrat Junaid-e-Baghdadi
said, "Your heart, is the special Haram of Allah, thus you should try
to the best of yourability no to allow any non-mahram to enter it."
[Kashf al-Mahjoob, Page 119]
HIS LECTURES: Hadrat Junaid-e-Baghdadi spent his entire life, serving
the Deen of Allah and His Beloved Rasool. Once his Peer-o-Murshid,
Hadrat Sirri Saqti asked him to deliver a lecture, and he said that he
did not find it ethicalto lecture in the presence of his Peer. One
night, he dreamt of the Holy Prophet SallAllaho Alaihi wa Sallam.
Rasoolullah SallAllaho Alaihi wa Sallam commanded himto lecture. When
morning came, he went to his Peer and found that his Peer was already
awaiting his presence. As he entered the Khanqah, his Peer said, "We
have all been asking you to lecture. Now the Beloved Rasool SallAllaho
Alaihi wa Sallamhas given you the command to speak." He asked his Peer
how he had known of his dream, and he said, "Last night I made Deedar
ofAllah Subhaanahu Ta'aala and I heard a voice which said that the
Prophet had already commanded Junaid to lecture." He agreed to lecture
on condition, that there were not more than forty people in his
lectures. They agreed and he delivered his first lecture. During his
first lecture, Eighteen people passed away. He then stopped his
lecture and went back home. [Kashf al-Mahjoob, Page 201]
A SINCERE MUREED: Hadrat Junaid Baghdadi had numerous mureeds, but
there was one particular mureed, towards whom he paid special
attention. A few disciples were not pleased with this and asked him
why he gave preference to the mureed over others. Hadrat said that he
isthe most intelligent and wise amongst all of them, and it was for
this reason that he gave preference to him. Hadrat then said, "Let me
prove this to you." He gave a chicken and a knife to each mureed, and
asked them to sacrifice it where none would be able to see them. Each
of the mureeds found a very quite and secluded area, and sacrificed
the chicken. This one mureed, came back without slaughtering the
chicken. Hadrat asked why he did not slaughter the chicken, and
hesaid, "Huzoor! Where ever I went,I found the Qudrat of Allah present
there, and I knew that Heis All Seeing. It is for this reason that I
had no option but to return without success." Hadrat then said, "Now,
did you hear his answer. This is the reason due to which he is so dear
to me."
HIS TRUST IN ALLAH: Once a man presented him with five hundred
Ashrafis (coins). Hadrat asked if he had any other wealth with
theexception of the five hundred Ashrafis. The man replied that he
did. Hadrat said, "Will you ever need any more money in the future?"
He said, "Why not Huzoor. There is always a need for money." Hadrat
said, "Then you should keep these Ashrafis for yourself, for you are
more needy than I am, since I have nothing, and still, I have no need
for anything more. Even though you have wealth, you are still in need
of more. I would really appreciate it if you would please take back
this money, as I do not take from those who are in need themselves and
I believe that My Lord alone is Ghani and the rest of the world are
Faqeer."
HIS KARAAMATS: Hadrat Junaid-e-Baghdadi says, "The greatest Karaamat
is to remain firm on the Shariat-e-Mustafa SallAllaho Alaihi wa
Sallam." There is no doubt, that Hadrat Junaid-e-Baghdadi was very
firm on the Shariah, and his every action was the reflection of the
Sunnah of the Prophet SallAllaho Alaihi wa Sallam.
BEING AWARE OF HIS MUREEDS CONDITION: There was a mureed of Hadrat who
used to live in Basra. He once intended to commit a sin. The moment
this thought entered his heart, his entire face turned black. When
helooked in the mirror, he was amazed to see his condition. He was
very ashamed and stayed in doors. After three days, the blackness
disappeared and his face returned to its original colour. On the same
day, a persondelivered a letter to him, which was from His
Peer-o-Murshid, Hadrat Junaid-e-Baghdadi. When he opened the letter,
he found the following written inside,"Keep your heart in control, and
remain respectfully as a servant (of Allah). For three days and three
nights, I had do to the job of a laundryman, so that I may wash away
the blackness of your face." [Masaalik as-Saalikeen]
A FIRE WORSHIPPER: Once a Majoosi (fire worshipper) put on a Zanaar (a
so-called sacred thread worn by fire worshippers),and then disguised
himself as a Muslim, by putting on the Arabian garb. He then presented
himself before Hadrat Junaid-e-Baghdadi and said, "I have come to ask
the meaning of a Hadith Shareef, which says,"Itaqu bi firaasatil
Mo'min Fa In'nahu yanzuroo bi Nooril'laahi" (Fear of the sight of a
true believer, for he sees with the Noori of Allah). "Could you
explain the meaning of this Hadith?" Hadrat Junaid-e-Baghdadi heard
his questioned and smiled. He said, "It means that you should break
your zanaar, leave kufr and accept Islam." When he heard Hadrat's
reply, he was astonished, and immediately recited the Kalima Shareef
and accepted Islam. [Tazkirat al-Awliyah, Page 233]
PROTECTION FROM SHAITAAN: Once,there was a mureed of Hadrat
Junaid-e-Baghdadi , who felt that he had perfected himself (become
Kaamil). He thus, began to live in total seclusion. At night,he used
to dream an Angel, which used to present a camel for him. He used to
then sit on the camel, and the Angel would take him on a journey of
Jannat. He used to enter a place that wasvery beautiful. He used to
partakein delicious food and drinks, and he saw the most handsome
people there. After a while, he would return to his home. He reached
such a state, that he began to tell people, "I am amongst those who
visits Jannahdaily." This message reached Hadrat Junaid-e-Baghdadi.
Hadratthen went to visit him, and foundhim sitting with great pomp and
splendour. Hadrat asked him about his claims, and he explained
everything in detail. Hadrat said, "Tonight, when you reach this
place, you must read Laa Howla wa Laa Quwwata il'la Bil'laahil Aliyil
Azeem" That night,when he had the dream and he reached the so-called
Jannat, he read as Hadrat instructed him to. The moment he read this,
all those in his dream began to shriek and flee from him. He thensees
that he is on a horse, and there are skeletons in front of him. On
seeing this, be became afraid, and realised his mistake. All that he
was seeing was just an illusion of Shaitaan. He immediately rushed to
Hadrat Junaid-e-Baghdadi and repented for his behaviour. He also
learnt, that for a mureed to be by himself is like taking poison.
HIS JALAAL: Due to his piety and knowledge, Hadrat Junaid-e- Baghdadi
became very famous in Iraq. There were however those, who were jealous
of his fame. They continuously made accusations against him, and
alsocomplained against him to the Khalifa. The Khalifa said that they
could not do anything to him as long as there was no evidence against
him. The Khalifa then saidthat he had a purchased a very beautiful
slave girl, whose beautyoutshone all the women of the city. He thus
commanded that she be dressed in the most beautiful clothes and
adorned with precious pearls and diamonds. Once she had been dressed,
he called her and said, "Iwant you to go to where Junaid is and remove
your veil from overyour face and tell him that you want to be his, and
that you havebecome weary of the world. All that you want is to live
with him, and for him to help you to gain closeness to Allah." The
Khalifa then appointed a servant to go with her, so that he may be
witness to whatever may transpire. The woman presented herself before
Hadrat and removed her veil, saying what theKhalifa had commanded.
Hadrat Junaid-e-Baghdadi looked up at her once and said something.
Thewoman, could not bear the sight of the Jalaal of Hadrat
Junaid-e-Baghdadi and fell to the groundand passed away. When this
message reached the Khalifa, he was very sad. He said, "Some people
say things about the Masha'ikh which they should not say. The Shaykh
has reached a level that he is able to see that where our sights can
not venture." [Shajrat al-Kaamileen, Page 153/154]
GEMS OF WISDOM: Some of his beautiful and wise sayings are being
presented, so that we may read and make amal upon them.
*. A Sufi is like the earth, that all the dirt is thrown onto him and
yet it blossoms into a green pasture.
*. A Sufi is one, whose heart is like Hadrat Ibrahim , that it is free
from the love of the world and one which is always ready to obey the
commands of Allah, his acceptance should be like that of Hadrat
Ismaeel , his sadness should be like that of Hadrat Dawood , His
patience like that of Hadrat Ayoob , his eagerness should be like that
of Hadrat Moosa and in Dua, hissincerity should be like that of The
Beloved Rasool.
*. Tasawwuf is that which kills you and lives by itself.
*. The most powerful relationship, is that of the servant to his
Creator, when hetries to understand the secrets of Tauheed, and all
roads are sealed to the creation, except the road of the Prophet.
*. Do not follow him, who followsthe Quran and leaves the Prophet.
HIS KHULAFA: Some of his most respected Khulafa are:
Hadrat Abu Bakr Shibli,
Hadrat Mansoor Abraar,
Hadrat Shah Muhammad bin Aswad Dinoori and
Hadrat Shah Ismaeel Al Aziz (Ridwanullahi Ta'ala Alaihim Ajma'een).
WISAAL: When Hadrat became aware of his passing away, he asked for
those present to assist him in wudhu, which they did. They had
forgotten to make khilaal of his beard, so he reminded them of this.
He then went into Sajdah, and began to weep. "O our Peer! You have
sent before you so many good deeds and heaps of obedience. What is the
purpose for this Sajdah?" He said, "Junaid has never been in somuch
need as he is now." He then began to recite the Quran, so one mureed
said, "Hadrat! Are you reciting Quran Shareef ?" Hadrat said, "What
better time is there than now, when my book of deeds will soon be
close. I am seeing my deeds before me, hanging in the air by a thin
thread as it sways from the wind blowing against it. I am not sure if
this wind is one of union, or one of absolution. On one hand, I am
seeing the Angel of death, and on the other hand, I am seeing the Pul
Siraat. There is the Most Supreme Judge, and the path is there. I am
not sure of which path I will pass through." After saying this, he
completed the recitation of the Quran. He then read seventy verses of
SurahBaqarah. Those present asked him to chant the words "Allah,
Allah" He said, "Why are you reminding me. I have not forgotten." He
then began reading the tasbeeh on all his fingers. When he reached the
Shahaadat finger (index finger), he lifted his finger and said,"Bismil
laah hir Rahman nir Raheem" He then closed his eyes, and the soul left
his body, allowing him to travel from this mundane world into the
Glorioushereafter. Hadrat Junaid-e-Baghdadi passed from this world, on
a Friday, the 27th of Rajab, 297 or 298 Hijri.
After his wisaal, he was given Ghusl. Those giving ghusl wished to put
water on his eyes, when they heard an unseen voice saying, "Do not
touch the eyes of my beloved, since those eyes thathave closed in my
remembrance, shall not open before they see me." They then tried to
open his fingers, and the voice said,"Those fingers that have been
closed in my name, shall only open on my command."
[Masaalikas-Saalikeen, Vol. 1, Page 308].
MAZAAR SHAREEF: His Mazaar Shareef is in a place called Shaunizia,
which is in Baghdad Shareef. Once someone asked Hadrat Abu Bakr Shibli
a Masla (religious query) whilst he was atthe Mazaar of Hadrat Junaid-
e-Baghdadi. He said, "I feel ashamed to answer in front of the Mazaar
of Hadrat as I felt ashamed to answer in his presence, for I still
feel that his sight is upon me."
AFTER HIS WISAAL: After his wisaal, a pious person dreamt of him and
asked about the questions of the Angels Munkar and Nakeer. He said,
"The Angels came to me and asked who is myLord, and I smiled and said,
"My Lord is He, Who took the pledge from me on the first day, thus
what need is there for me to answer to the servants, after I have
already answered to the King. They Angels then left me and said, 'He
is still drowned in love and is resting in the same love.'"
Hazrat Sayeda Juwairiyah Bint e Harith
Umm al-Mu'mineen Hadrat Sayyidah
Juwairiyah bint al-Harith Radi Allahu Anha
Sayyidah Juwairiyah bint Harith, may Allah be pleased with her, was a
very charming, sweet and very beautiful lady. All who saw Sayyidah
Juwairiyah (Radi Allahu Ta'ala Anha) were stunned by herexceptional
beauty. Brought up as she had been in one of the foremost families of
the time, she was not only beautiful but graceful, elegant and
eloquent. Anyone who saw her could not help being captivated by her
charm and pleasant demeanour. Her father was Harith ibn Abi Dirar, who
was the chief of the Banu Mustaliq. When Sayyidah Ayesha (Radi Allahu
Ta'ala Anha) first saw Sayyidah Juwairiyah (Radi Allahu Ta'ala Anha)
she exclaimed that she was as beautiful as a fairy.
She married the beloved Prophet (Peace and Blessings of Allah be upon
Him) in Sha'baan 5 A.H., when the beloved Prophet SallAllaho Alaihi wa
Sallam was fifty-eight years old and she was twenty, not long after
his marriage to Sayyidah Zainab bint Jahash. Before then she was
married to Musaafi' bin Safwaan who was not a Muslim and was killed in
the very battle wherein she was captured.
Before her marriage to the Prophet (SallAllaho Alaihi wa Sallam) her
name was Barrah, butbeloved Prophet SallAllahu Alaihi wa Sallam
changed it to Juwairiyah. Sayyidah Zainab bint Jahash, Zainab bint Umm
Salamahand Maimoonah bint Harith Radi Allahu Ta'ala Anhunna were also
named Barrah, but the beloved Prophet SallAllaho Alaihi wa Sallam
changed their names as well.
Marriage of Sayyidah Juwairiyah bint Harith (Radi Allahu Ta'ala Anha):
News reached the Prophet (SallAllaho Alaihi wa Sallam) on Sha'ban 2nd
to the effect that thechief of Bani Al-Mustaliq, Al-Harithbin Dirar
had mobilised his men, along with some Arabs, to attack Madinah
al-Munawwarah. Buraidah bin al-Haseeb al-Aslami was immediately
despatched to verify the reports. He had some words with Abi Dirar,
who confirmed his intention of war. He later sent a reconnoiterer to
explore the positions of the Muslims but he was captured andkilled.
The Prophet (SallAllaho Alaihi wa Sallam) summoned his men and ordered
them to prepare for war. Before leaving, Sayyiduna Zaid bin Harith was
mandated to see to the affairs of Madinah al-Munawwarah and dispose
them. On hearing the advent of the Muslims, the disbelievers got
frightened and the Arabs who were with them defected and ran away for
their lives. Sayyiduna Abu Bakr as-Siddiq Radi Allahu Ta'ala Anhu was
entrusted with the banner ofthe Emigrants, and that of the Helpers
went to Sa'd bin 'Ubada. The two armies were stationed at a well
called Muraisi. Arrow shooting went on for an hour, and then the
Muslims rushed andengaged with the enemy in a battle that ended in
full victory for the Muslims. Some men were killed, women and children
of thedisbelievers taken as captives, and a lot of booty fell to the
lot of the Muslims. Only one Muslim was martyr by mistake by a Helper.
Amongst the captives wasSayyidah Juwairiyah, daughter of Al-Harith,
chief of the disbelievers.
It is written that after this battle the prisoners were distributed
among the soldiers, and Juwairiyah (Radi Allahu Ta'ala Anha) fell to
the lot of Thaabit binQais (or his cousin, according to some reports).
Her father took along a number of camels as ransom for his daughter,
hoping to buy her freedom. As he was onhis way to Sayyiduna
Rasoolullah (SallAllahu Alaihi wa Sallam), he decided to keep back two
camels that he liked. So he hide the two camels in a valley just
outside Madina Munawwarah and continued with the rest. When hearrived
in the presence of Sayyiduna Rasoolullah (SallAllahu Alaihi wa Sallam)
he presented the camels and asked that these be accepted in lieu of
his daughter's freedom. The Messenger of Allah (SallAllahu Alaihi wa
Sallam) asked him: "Andwhat about the two camels you hid in the
valley?!?!" Haarith was totally flabbergasted. Immediately he uttered
the Shahaadha and entered Islam, admitting that none besides Allah
could have given information to the Messenger about these camels.
Meanwhile, Sayyidah Juwairiayh had made an agreement with hernew
master Thaabit to pay for her freedom. This was the famous Mukaatabat
Contract in Islam in terms of which slaves could work and buy their
freedom for a fixed sum of money. However, Juwairyah had no intention
of working for her freedom. She had a better idea. She asked to see
Rasoolullah (SallAllahu Alaihi wa Sallam).
In fact, she demanded to see the Prophet Muhammad, with the intention
of asking him to help her with the ransom money. At that time The
Messenger of Allah was in the house of Sayyidah Ayesha (Radi Allahu
Ta'ala Anha). She was permitted to see the Prophet (Peace and
Blessings of Allah be upon Him) and was taken to him while he was with
Sayyidah A'isha. After she had finished speaking, the Prophet thought
for a moment, and then said, "Shall I tell you what would be better
than this?" She said, "And what is that Our Messenger of Allah?" He
replied: "I pay your freedom money, and you marry me."
Moved deeply by this unexpected elevation in her status, she exclaimed
she would be more than happy to accept. She was freed, and swearing
allegiance to Islam, she married the beloved Prophet (SallAllaho
Alaihi wa Sallam). Although Juwairiyah wasyoung and beautiful and of
noble lineage, the Prophet (peace and blessings of Allah be upon him)
was thinking of how to save her and all her tribe from an ignoble
fate. By marrying Sayyidah Juwairiyah, the Banu Mustaliq would be able
to enter Islam with honor, and with the humiliation of their recent
defeatremoved, so that it would no longer be felt necessary by them to
embark on a war of vengeancethat would have continued until one of the
two parties had been annihilated. As soon as the marriage was
announced, all the booty that had been taken from the Banu Mustaliq
was returned, and all the captives were set free,for they were now the
in laws of the Prophet Muhammad (peace and blessings of Allah be upon
him). This is when Sayyidah A'ishasaid of Sayyidah Juwairiyah, "I know
of no woman who was more of a blessing to her people than Juwairiyah
bint al-Harith."
Virtues of Sayyidah Juwairiyah (Radi Allahu Ta'ala Anha):
Most of the time she would be found engrossed in prayer. It has been
related by Juwairiyah that early one morning the Messenger(SallAllaho
Alaihi wa Sallam) left her room while she was doing the dawn prayer.
He returned later that morning and she was still sitting in the same
place."have you been sitting in the same place since I left you?" he
asked. "Yes," she replied. Whereupon the Prophet (SallAllaho Alaihi wa
Sallam) said,"I recited four phrases three times after I left you, and
if these were to be weighed against whatyou have been reciting since
dawn, they would still outweigh them. They are:
سبحان الله وبحمده عدد خلقه ورضا نفسه وزنة عرشه ومداد كلماته
'Glory be to Allah and Praise be toHim as much as the number of his
creations, and His pleasure, and the weight of His Throne, and the ink
of His words.'" [Sahih Muslim, Kitab Al-Dhikr, Hadith 6575]
Which reminds us of the following verse of the Holy Qur'an:
قل لو كان البحر مدادا لكلمات ربي لنفد البحر قبل ان تنفد كلمات ربي ولو
جئنا بمثله مددا
"Proclaim, 'If the sea became ink for the Words of my Lord, the
seawould indeed be used up and theWords of my Lord would never - even
if we bring another like it for help.'" [Surah al-Kahf, Verse 109]
Her Demise:
Sayyidah Juwairiyah was married to the Prophet (peace and blessings of
Allah be upon him) for six years, and lived for another thirty-nine
years after hisdemise. She passed away at the age of sixty-five in
Safar in the year 50th after Hijrah during the caliphate of Sayyiduna
Mu'awiyah bin Abi Sufyan. The governor of Al-Madinah, Marwan bin Hakam
led the funeral prayer and she was buried in Jannat al-Baqi.
يا ايتها النفس المطمئنة ارجعي الى ربك راضية مرضية فادخلي في عبادي وادخلي جنتي
O the contented soul! Return towards your Lord – you being pleased
with Him, and He pleasedwith you! Then enter the ranks ofMy chosen
bondmen! And come into My Paradise! [Surah al-Fajr, Verses 27-30]
Juwairiyah bint al-Harith Radi Allahu Anha
Sayyidah Juwairiyah bint Harith, may Allah be pleased with her, was a
very charming, sweet and very beautiful lady. All who saw Sayyidah
Juwairiyah (Radi Allahu Ta'ala Anha) were stunned by herexceptional
beauty. Brought up as she had been in one of the foremost families of
the time, she was not only beautiful but graceful, elegant and
eloquent. Anyone who saw her could not help being captivated by her
charm and pleasant demeanour. Her father was Harith ibn Abi Dirar, who
was the chief of the Banu Mustaliq. When Sayyidah Ayesha (Radi Allahu
Ta'ala Anha) first saw Sayyidah Juwairiyah (Radi Allahu Ta'ala Anha)
she exclaimed that she was as beautiful as a fairy.
She married the beloved Prophet (Peace and Blessings of Allah be upon
Him) in Sha'baan 5 A.H., when the beloved Prophet SallAllaho Alaihi wa
Sallam was fifty-eight years old and she was twenty, not long after
his marriage to Sayyidah Zainab bint Jahash. Before then she was
married to Musaafi' bin Safwaan who was not a Muslim and was killed in
the very battle wherein she was captured.
Before her marriage to the Prophet (SallAllaho Alaihi wa Sallam) her
name was Barrah, butbeloved Prophet SallAllahu Alaihi wa Sallam
changed it to Juwairiyah. Sayyidah Zainab bint Jahash, Zainab bint Umm
Salamahand Maimoonah bint Harith Radi Allahu Ta'ala Anhunna were also
named Barrah, but the beloved Prophet SallAllaho Alaihi wa Sallam
changed their names as well.
Marriage of Sayyidah Juwairiyah bint Harith (Radi Allahu Ta'ala Anha):
News reached the Prophet (SallAllaho Alaihi wa Sallam) on Sha'ban 2nd
to the effect that thechief of Bani Al-Mustaliq, Al-Harithbin Dirar
had mobilised his men, along with some Arabs, to attack Madinah
al-Munawwarah. Buraidah bin al-Haseeb al-Aslami was immediately
despatched to verify the reports. He had some words with Abi Dirar,
who confirmed his intention of war. He later sent a reconnoiterer to
explore the positions of the Muslims but he was captured andkilled.
The Prophet (SallAllaho Alaihi wa Sallam) summoned his men and ordered
them to prepare for war. Before leaving, Sayyiduna Zaid bin Harith was
mandated to see to the affairs of Madinah al-Munawwarah and dispose
them. On hearing the advent of the Muslims, the disbelievers got
frightened and the Arabs who were with them defected and ran away for
their lives. Sayyiduna Abu Bakr as-Siddiq Radi Allahu Ta'ala Anhu was
entrusted with the banner ofthe Emigrants, and that of the Helpers
went to Sa'd bin 'Ubada. The two armies were stationed at a well
called Muraisi. Arrow shooting went on for an hour, and then the
Muslims rushed andengaged with the enemy in a battle that ended in
full victory for the Muslims. Some men were killed, women and children
of thedisbelievers taken as captives, and a lot of booty fell to the
lot of the Muslims. Only one Muslim was martyr by mistake by a Helper.
Amongst the captives wasSayyidah Juwairiyah, daughter of Al-Harith,
chief of the disbelievers.
It is written that after this battle the prisoners were distributed
among the soldiers, and Juwairiyah (Radi Allahu Ta'ala Anha) fell to
the lot of Thaabit binQais (or his cousin, according to some reports).
Her father took along a number of camels as ransom for his daughter,
hoping to buy her freedom. As he was onhis way to Sayyiduna
Rasoolullah (SallAllahu Alaihi wa Sallam), he decided to keep back two
camels that he liked. So he hide the two camels in a valley just
outside Madina Munawwarah and continued with the rest. When hearrived
in the presence of Sayyiduna Rasoolullah (SallAllahu Alaihi wa Sallam)
he presented the camels and asked that these be accepted in lieu of
his daughter's freedom. The Messenger of Allah (SallAllahu Alaihi wa
Sallam) asked him: "Andwhat about the two camels you hid in the
valley?!?!" Haarith was totally flabbergasted. Immediately he uttered
the Shahaadha and entered Islam, admitting that none besides Allah
could have given information to the Messenger about these camels.
Meanwhile, Sayyidah Juwairiayh had made an agreement with hernew
master Thaabit to pay for her freedom. This was the famous Mukaatabat
Contract in Islam in terms of which slaves could work and buy their
freedom for a fixed sum of money. However, Juwairyah had no intention
of working for her freedom. She had a better idea. She asked to see
Rasoolullah (SallAllahu Alaihi wa Sallam).
In fact, she demanded to see the Prophet Muhammad, with the intention
of asking him to help her with the ransom money. At that time The
Messenger of Allah was in the house of Sayyidah Ayesha (Radi Allahu
Ta'ala Anha). She was permitted to see the Prophet (Peace and
Blessings of Allah be upon Him) and was taken to him while he was with
Sayyidah A'isha. After she had finished speaking, the Prophet thought
for a moment, and then said, "Shall I tell you what would be better
than this?" She said, "And what is that Our Messenger of Allah?" He
replied: "I pay your freedom money, and you marry me."
Moved deeply by this unexpected elevation in her status, she exclaimed
she would be more than happy to accept. She was freed, and swearing
allegiance to Islam, she married the beloved Prophet (SallAllaho
Alaihi wa Sallam). Although Juwairiyah wasyoung and beautiful and of
noble lineage, the Prophet (peace and blessings of Allah be upon him)
was thinking of how to save her and all her tribe from an ignoble
fate. By marrying Sayyidah Juwairiyah, the Banu Mustaliq would be able
to enter Islam with honor, and with the humiliation of their recent
defeatremoved, so that it would no longer be felt necessary by them to
embark on a war of vengeancethat would have continued until one of the
two parties had been annihilated. As soon as the marriage was
announced, all the booty that had been taken from the Banu Mustaliq
was returned, and all the captives were set free,for they were now the
in laws of the Prophet Muhammad (peace and blessings of Allah be upon
him). This is when Sayyidah A'ishasaid of Sayyidah Juwairiyah, "I know
of no woman who was more of a blessing to her people than Juwairiyah
bint al-Harith."
Virtues of Sayyidah Juwairiyah (Radi Allahu Ta'ala Anha):
Most of the time she would be found engrossed in prayer. It has been
related by Juwairiyah that early one morning the Messenger(SallAllaho
Alaihi wa Sallam) left her room while she was doing the dawn prayer.
He returned later that morning and she was still sitting in the same
place."have you been sitting in the same place since I left you?" he
asked. "Yes," she replied. Whereupon the Prophet (SallAllaho Alaihi wa
Sallam) said,"I recited four phrases three times after I left you, and
if these were to be weighed against whatyou have been reciting since
dawn, they would still outweigh them. They are:
سبحان الله وبحمده عدد خلقه ورضا نفسه وزنة عرشه ومداد كلماته
'Glory be to Allah and Praise be toHim as much as the number of his
creations, and His pleasure, and the weight of His Throne, and the ink
of His words.'" [Sahih Muslim, Kitab Al-Dhikr, Hadith 6575]
Which reminds us of the following verse of the Holy Qur'an:
قل لو كان البحر مدادا لكلمات ربي لنفد البحر قبل ان تنفد كلمات ربي ولو
جئنا بمثله مددا
"Proclaim, 'If the sea became ink for the Words of my Lord, the
seawould indeed be used up and theWords of my Lord would never - even
if we bring another like it for help.'" [Surah al-Kahf, Verse 109]
Her Demise:
Sayyidah Juwairiyah was married to the Prophet (peace and blessings of
Allah be upon him) for six years, and lived for another thirty-nine
years after hisdemise. She passed away at the age of sixty-five in
Safar in the year 50th after Hijrah during the caliphate of Sayyiduna
Mu'awiyah bin Abi Sufyan. The governor of Al-Madinah, Marwan bin Hakam
led the funeral prayer and she was buried in Jannat al-Baqi.
يا ايتها النفس المطمئنة ارجعي الى ربك راضية مرضية فادخلي في عبادي وادخلي جنتي
O the contented soul! Return towards your Lord – you being pleased
with Him, and He pleasedwith you! Then enter the ranks ofMy chosen
bondmen! And come into My Paradise! [Surah al-Fajr, Verses 27-30]
Story,- The Boats of the Glen Carrig: Chapter 8
VIII
THE NOISES IN THE VALLEY
NOW, SO SOON as we had gotten the boat into safety, the which we did
with a most feverish haste, the bo'sun gave his attention to Job; for
the boy had not yet recovered from the blowwhich the loom of the oar
had dealt him beneath the chin when the monster snatched at it. For
awhile, his attentions produced no effect; but presently, having
bathed the lad's face with water from thesea, and rubbed rum into his
chest over the heart, the youth began to show signs of life, andsoon
opened his eyes, whereupon the bo'sun gave him a stiff jorum of the
rum, after which he asked him how he seemed in himself. To this Job
replied in a weak voice that he was dizzy and his head and neck ached
badly; on hearing which, the bo'sun bade him keep lying until he had
come more to himself. And so we left him in quietness under a little
shade of canvas and reeds; for theair was warm and the sand dry, and
he was notlike to come to any harmthere.
At a little distance, underthe directing of the bo'sun, we made to
prepare dinner, for we were now very hungry, it seeming a great while
since we had broken ourfast. To this end, the bo'sun sent two of the
men across the island to gather some of the dry seaweed; for we
intended to cook some of the salt meat, this being the first cooked
meal since ending the meat which we had boiled before leaving the ship
in the creek.
In the meanwhile, and until the return of the men with the fuel, the
bo'sun kept us busied in various ways. Two he sent to cut a bundle of
the reeds, and another couple to bring the meatand the iron boiler,
the latter being one that we had taken from the old brig.
Presently, the men returned with the dried seaweed, and very curious
stuff it seemed, some of it being in chunks near as thick as a man's
body; but exceeding brittle by reason of its dryness. And so in a
little, we had a very good fire going, which we fed with the seaweed
and pieces of the reeds, though we found the latter to be but
indifferent fuel, having too much sap, and being troublesome to break
into convenientsize.
Now when the fire had grown red and hot, the bo'sun half filled the
boiler with sea water, in which he placed the meat; and the pan,
having a stout lid, he didnot scruple to place it in the very heart of
the fire,so that soon we had the contents boiling merrily.
Having gotten the dinnerunder way, the bo'sun set about preparing our
camp for the night, which we did by making a rough framework withthe
reeds, over which wespread the boat's sails and the cover, pegging the
canvas down with tough splinters of the reed. When this was completed,
we set-to and carried there all our stores, after which the bo'sun
took us over to the other side of the island to gather fuel for the
night, which we did, each man bearing a great double armful.
Now by the time that we had brought over, each of us, two loads of the
fuel, we found the meat to be cooked, and so, without more to-do, set
ourselves down and made a very good meal off it and some biscuits,
after which we had eachof us a sound tot of the rum. Having made an
end of eating and drinking, the bo'sun went over to where Job lay, to
inquire how he felt, and found him lying very quiet, though his
breathing had a heavy touch about it. However, we could conceive of
nothing by which he might be bettered, and so left him, being more
hopeful that Nature would bring him to health than any skill of which
we were possessed.
By this time it was late afternoon, so that the bo'sun declared we
might please ourselves until sunset, deeming that we had earned a very
good right to rest; but that from sunset till the dawn we should, he
told us, have each of us to take turn and turn about to watch; for
though we were no longer upon the water, none might say whether we
were out of danger or not, as witness the happening of the morning;
though, certainly, he apprehended no danger from the devil-fish so
long as we kept well away from the water's edge.
And so from now until dark most of the men slept; but the bo'sun spent
much of that time in overhauling the boat, to see how it might chance
to have suffered during the storm, and also whether the struggles of
the devil-fish had strained it in any way. And, indeed, it was
speedily evident that the boat would need some attention; forthe plank
in her bottom next but one to the keel, upon the starboard side, had
been burst inwards; this having been done, itwould seem, by some rock
in the beach hiddenjust beneath the water's edge, the devil-fish
having, no doubt, ground the boat down upon it. Happily, the damage
was not great; though it would most certainly have to be carefully
repaired beforethe boat would be again seaworthy. For the rest, there
seemed to be no other part needing attention.
Now I had not felt any call to sleep, and so had followed the bo'sun
to the boat, giving him a hand to remove the bottom-boards, and
finally to slue her bottoma little upwards, so that he might examine
the leak more closely. When he had made an end with the boat, he went
over to the stores, and looked closely into their condition, and also
to see how they were lasting. And, after that, he sounded all the
water-breakers; having done which, he remarked that it would be well
for us if we coulddiscover any fresh water upon the island.
By this time it was getting on towards evening, and the bo'sun went
across to look at Job, finding him much ashe had been when we visited
him after dinner. At that, the bo'sun asked me to bring across one of
the longer of the bottom-boards, which I did, and we made use of it as
a stretcher to carry the lad into the tent. Andafterwards, we carried
all the loose woodwork of the boat into the tent, emptying the lockers
of their contents, which included some oakum, a small boat's hatchet,
a coil of one-and-a-half-inch hemp line, a good saw, an empty,
colza-oil tin, a bag of copper nails, some bolts and washers, two
fishing-lines, three spare tholes, a three-pronged grain without the
shaft, two balls of spun yarn, three hanks of roping-twine, apiece of
canvas with fourroping-needles stuck in it, the boat's lamp, a spare
plug, and a roll of light duck for making boat's sails.
And so, presently, the dark came down upon the island, at which the
bo'sun waked the men, and bade them throw more fuel on to the fire,
which had burned downto a mound of glowing embers much shrouded in
ash. After that, one of them part filled the boiler with fresh water,
and soon we were occupied most pleasantlyupon a supper of cold, boiled
salt-meat, hard biscuits, and rum mixed with hot water. During supper,
the bo'sun made clear to the men regarding the watches, arranging how
they should follow, so that I found I was set down to take my turn
from midnight until one of theclock. Then, he explainedto them about
the burst plank in the bottom of the boat, and how that itwould have
to be put right before we could hope to leave the island, and that
after that night we should have to go most strictly with the victuals;
for there seemed to be nothing upon the island, that we had up till
then discovered, fit to satisfy our bellies. More than this, if we
could find no fresh water, he should have to distil some to make up
for that which we had drunk, and this must be done before leaving the
island.
Now by the time that thebo'sun had made an end of explaining these
matters, we had ceased from eating, and soon after this we made each
one of us a comfortable place in the sand within the tent, and lay
down tosleep. For a while, I found myself very wakeful, which may have
been because of the warmth of the night, and, indeed, at last I got up
and went out of the tent, conceiving that I might the better find
sleep in the open air. And so it proved; for, having lain down at the
side of the tent, a little way from the fire, I fell soon into a deep
slumber, which at first was dreamless. Presently,however, I came upon
a very strange and unsettling dream; for I dreamed that I had beenleft
alone on the island, and was sitting very desolate upon the edge of
the brown-scummed pit. Then I was aware suddenly that it was verydark
and very silent, and I began to shiver; for it seemed to me that
something which repulsed my whole being had come quietly behind me. At
that I triedmightily to turn and lookinto the shadows amongthe great
fungi that stood all about me; but I had no power to turn. And the
thing was coming nearer, though never a sound came to me, and I gave
out a scream, or tried to; but my voice made no stir in the rounding
quiet; and then something wet and cold touched my face, and slithered
down and covered my mouth, and paused there for a vile, breathless
moment. It passed onward and fell to my throat--and stayedthere. . .
Some one stumbled and felt over my feet, and at that, I was suddenly
awake. It was the man on watch making a walk round the back of the
tent, and he had not known of my presence till he fell over my boots.
He was somewhat shaken and startled, as might be supposed; but
steadied himself on learning that it was no wild creature crouched
there in the shadow; andall the time, as I answered his inquiries, I
was full of a strange, horrid feeling that something had left me atthe
moment of my awakening. There was a slight, hateful odour in my
nostrils that was not altogether unfamiliar, and then, suddenly, I was
aware that my face was damp and that therewas a curious sense of
tingling at my throat. I put up my hand and felt my face, and the hand
when I brought it away was slippery with slime, and at that, I put up
my other hand, and touchedmy throat, and there it was the same, only,
in addition, there was a slight swelled place a little to one side of
the wind-pipe, the sort of place that the bite of a mosquito will
make; but I had no thought to blame any mosquito.
Now the stumbling of the man over me, my awakening, and the discovery
that my face and throat were be-slimed, were but the happenings of
some few,short instants; and then Iwas upon my feet, and following him
round to the fire; for I had a senseof chilliness and a great desire
not to be alone. Now, having come to thefire, I took some of the water
that had been left in the boiler, and washed my face and neck, after
which I felt more my own man. ThenI asked the man to look at my
throat, so that he might give me some ideaof what manner of place the
swelling seemed, and he, lighting a piece of the dry seaweed to act as
a torch, made examination of my neck; but could see little, save a
number of small ring-like marks, red inwardly, and white at the edges,
and one of them was bleeding slightly. After that, I asked him whether
he had seen anything moving round the tent; but he had seen nothing
during all the time that he had been on watch; though it was true that
he had heard odd noises;but nothing very near at hand. Of the places
on my throat he seemed to think but little, suggesting that I had been
bitten by some sortof sand-fly; but at that, I shook my head, and told
him of my dream, and after that, he was as anxious to keep near me as
I to him. And so the night passed onward, until my turn came to watch.
For a little while, the man whom I had relieved sat beside me; having,
I conceived, the kindly intent of keeping me company; but so soon as I
perceived this, Ientreated him to go and get his sleep, assuring him
that I had no longer any feelings of fear--such as had been mine upon
awakening and discovering the state of my face and throat--; and, upon
this, he consented to leave me, and so, in a little, I sat alone
beside the fire.
For a certain space, I kept very quiet, listening; but no sound came
to me out of the surrounding darkness, and so, as though it were a
fresh thing, it was borne in upon me how that we were in a very
abominable place oflonesomeness and desolation. And I grew very
solemn.
Thus as I sat, the fire, which had not been replenished for a while,
dwindled steadily until itgave but a dullish glow around. And then, in
the direction of the valley, I heard suddenly the sound of a dull
thud, the noise coming to me through the stillness with a very
startling clearness. At that, I perceived that I was not doing my duty
to the rest, nor to myself, by sitting and allowing the fire to cease
from flaming; and immediately reproaching myself, I seized and cast a
mass ofthe dry weed upon the fire, so that a great blazeshot up into
the night, and afterwards I glancedquickly to right and to left,
holding my cut-and-thrust very readily, and most thankful to the
Almighty that I had brought no harm to any by reason of my
carelessness, which I incline me to believe wasthat strange inertia
which is bred by fear. And then, even as I looked about me, there came
to me across the silence of the beach a fresh noise, a continual soft
slithering to and fro in the bottom of the valley, as though a
multitude of creatures moved stealthily. At this, I threw yet more
fuel upon the fire, and after that I fixed my gaze in the direction of
the valley: thus in the following instant it seemed to me that I saw a
certain thing, as it might be a shadow, move on the outer borders of
the firelight. Now the man who had kept watch before me had left his
spear stuck upright in the sand convenient to my grasp, and, seeing
something moving, I seized the weapon and hurled it with all my
strength in its direction; but there came no answering cry to tell
that I had struck anything living, and immediately afterwards there
fell once more a great silence upon the island, being broken only by a
far splash out upon the weed.
It may be conceived withtruth that the above happenings had put a very
considerable strain upon my nerves, so that Ilooked to and fro
continually, with ever and anon a quick glance behind me; for it
seemedto me that I might expectsome demoniac creature to rush upon me
at any moment. Yet, for the space of many minutes, there came to me
neither any sight nor sound of living creature; so that I knew not
what to think, being near to doubting if I had heard aught beyond the
common.
And then, even as I madehalt upon the threshold of doubt, I was
assured that I had not been mistaken; for, abruptly, I was aware that
all the valley was full of a rustling, scampering sortof noise,
through which there came to me occasional soft thuds, and anon the
former slithering sounds. And at that, thinking a host of evil things
to be upon us,I cried out to the bo'sun and the men to awake.
Immediately upon my shout, the bo'sun rushed out from the tent, the
men following, and every one with his weapon, save the man who had
left his spear in the sand, and that lay now somewhere beyondthe light
of the fire. Thenthe bo'sun shouted, to know what thing had caused me
to cry out; butI replied nothing, only held up my hand for quietness,
yet when this was granted, the noises in the valley had ceased; so
that the bo'sun turnedto me, being in need of some explanation; but I
begged him to hark a little longer, which he did, and, the sounds
re-commencing almost immediately, he heard sufficient to know that I
had not waked them all without due cause. And then, as we stood each
one of us staring into thedarkness where lay the valley, I seemed to
see again some shadowy thing upon the boundary of the firelight; and,
in the same instant, one of the men cried out and cast his spear into
the darkness. But the bo'sun turned upon him with a very great anger;
for in throwing his weapon, the man had left himself without, and thus
brought danger to the whole; yet, as will be remembered, I had
donelikewise but a little since.
Presently, there coming again a quietness within the valley, and none
knowing what might be toward, the bo'sun caught up a mass of the dry
weed, and, lighting it at the fire, ran with it towards that portion
of the beach which lay between us and the valley. Here he cast it upon
the sand, singing out to some of the men to bring more of the weed, so
that we might have a fire there, and thus be able to see if anything
made to come at us out of the deepnessof the hollow.
Presently, we had a very good fire, and by the light of this the two
spears were discovered, both of them stuck in thesand, and no more
than a yard one from the other, which seemed to me a very strange
thing.
Now, for a while after the lighting of the second fire, there came no
further sounds from the direction of the valley; nothing indeed
tobreak the quietness of the island, save the occasional lonely
splashes that sounded from time to time out in the vastness of the
weed-continent. Then, about an hour after I had waked the bo'sun, one
of the men who had been tending the fires came up to him to say that
we had come to the end of our supply of weed-fuel. At that, the bo'sun
looked very blank, the which did the rest of us, as well we might; yet
there was no help for it, until one of the men bethought him of the
remainder of the bundle of reeds which we had cut, and which, burning
but poorly, we had discarded for the weed. This was discovered at the
back ofthe tent, and with it we fed the fire that burned between us
and the valley; but the other we suffered to die out, for the reeds
were not sufficient to support even the one until the dawn.
At last, and whilst it was still dark, we came to theend of our fuel,
and as the fire died down, so did the noises in the valley recommence.
And there we stood in the growing dark, each one keeping a very ready
weapon, and a more ready glance. And at times the island would be
mightily quiet, and then again the sounds ofthings crawling in the
valley. Yet, I think the silences tried us the more.
And so at last came the dawn. [ tobe continued....]
THE NOISES IN THE VALLEY
NOW, SO SOON as we had gotten the boat into safety, the which we did
with a most feverish haste, the bo'sun gave his attention to Job; for
the boy had not yet recovered from the blowwhich the loom of the oar
had dealt him beneath the chin when the monster snatched at it. For
awhile, his attentions produced no effect; but presently, having
bathed the lad's face with water from thesea, and rubbed rum into his
chest over the heart, the youth began to show signs of life, andsoon
opened his eyes, whereupon the bo'sun gave him a stiff jorum of the
rum, after which he asked him how he seemed in himself. To this Job
replied in a weak voice that he was dizzy and his head and neck ached
badly; on hearing which, the bo'sun bade him keep lying until he had
come more to himself. And so we left him in quietness under a little
shade of canvas and reeds; for theair was warm and the sand dry, and
he was notlike to come to any harmthere.
At a little distance, underthe directing of the bo'sun, we made to
prepare dinner, for we were now very hungry, it seeming a great while
since we had broken ourfast. To this end, the bo'sun sent two of the
men across the island to gather some of the dry seaweed; for we
intended to cook some of the salt meat, this being the first cooked
meal since ending the meat which we had boiled before leaving the ship
in the creek.
In the meanwhile, and until the return of the men with the fuel, the
bo'sun kept us busied in various ways. Two he sent to cut a bundle of
the reeds, and another couple to bring the meatand the iron boiler,
the latter being one that we had taken from the old brig.
Presently, the men returned with the dried seaweed, and very curious
stuff it seemed, some of it being in chunks near as thick as a man's
body; but exceeding brittle by reason of its dryness. And so in a
little, we had a very good fire going, which we fed with the seaweed
and pieces of the reeds, though we found the latter to be but
indifferent fuel, having too much sap, and being troublesome to break
into convenientsize.
Now when the fire had grown red and hot, the bo'sun half filled the
boiler with sea water, in which he placed the meat; and the pan,
having a stout lid, he didnot scruple to place it in the very heart of
the fire,so that soon we had the contents boiling merrily.
Having gotten the dinnerunder way, the bo'sun set about preparing our
camp for the night, which we did by making a rough framework withthe
reeds, over which wespread the boat's sails and the cover, pegging the
canvas down with tough splinters of the reed. When this was completed,
we set-to and carried there all our stores, after which the bo'sun
took us over to the other side of the island to gather fuel for the
night, which we did, each man bearing a great double armful.
Now by the time that we had brought over, each of us, two loads of the
fuel, we found the meat to be cooked, and so, without more to-do, set
ourselves down and made a very good meal off it and some biscuits,
after which we had eachof us a sound tot of the rum. Having made an
end of eating and drinking, the bo'sun went over to where Job lay, to
inquire how he felt, and found him lying very quiet, though his
breathing had a heavy touch about it. However, we could conceive of
nothing by which he might be bettered, and so left him, being more
hopeful that Nature would bring him to health than any skill of which
we were possessed.
By this time it was late afternoon, so that the bo'sun declared we
might please ourselves until sunset, deeming that we had earned a very
good right to rest; but that from sunset till the dawn we should, he
told us, have each of us to take turn and turn about to watch; for
though we were no longer upon the water, none might say whether we
were out of danger or not, as witness the happening of the morning;
though, certainly, he apprehended no danger from the devil-fish so
long as we kept well away from the water's edge.
And so from now until dark most of the men slept; but the bo'sun spent
much of that time in overhauling the boat, to see how it might chance
to have suffered during the storm, and also whether the struggles of
the devil-fish had strained it in any way. And, indeed, it was
speedily evident that the boat would need some attention; forthe plank
in her bottom next but one to the keel, upon the starboard side, had
been burst inwards; this having been done, itwould seem, by some rock
in the beach hiddenjust beneath the water's edge, the devil-fish
having, no doubt, ground the boat down upon it. Happily, the damage
was not great; though it would most certainly have to be carefully
repaired beforethe boat would be again seaworthy. For the rest, there
seemed to be no other part needing attention.
Now I had not felt any call to sleep, and so had followed the bo'sun
to the boat, giving him a hand to remove the bottom-boards, and
finally to slue her bottoma little upwards, so that he might examine
the leak more closely. When he had made an end with the boat, he went
over to the stores, and looked closely into their condition, and also
to see how they were lasting. And, after that, he sounded all the
water-breakers; having done which, he remarked that it would be well
for us if we coulddiscover any fresh water upon the island.
By this time it was getting on towards evening, and the bo'sun went
across to look at Job, finding him much ashe had been when we visited
him after dinner. At that, the bo'sun asked me to bring across one of
the longer of the bottom-boards, which I did, and we made use of it as
a stretcher to carry the lad into the tent. Andafterwards, we carried
all the loose woodwork of the boat into the tent, emptying the lockers
of their contents, which included some oakum, a small boat's hatchet,
a coil of one-and-a-half-inch hemp line, a good saw, an empty,
colza-oil tin, a bag of copper nails, some bolts and washers, two
fishing-lines, three spare tholes, a three-pronged grain without the
shaft, two balls of spun yarn, three hanks of roping-twine, apiece of
canvas with fourroping-needles stuck in it, the boat's lamp, a spare
plug, and a roll of light duck for making boat's sails.
And so, presently, the dark came down upon the island, at which the
bo'sun waked the men, and bade them throw more fuel on to the fire,
which had burned downto a mound of glowing embers much shrouded in
ash. After that, one of them part filled the boiler with fresh water,
and soon we were occupied most pleasantlyupon a supper of cold, boiled
salt-meat, hard biscuits, and rum mixed with hot water. During supper,
the bo'sun made clear to the men regarding the watches, arranging how
they should follow, so that I found I was set down to take my turn
from midnight until one of theclock. Then, he explainedto them about
the burst plank in the bottom of the boat, and how that itwould have
to be put right before we could hope to leave the island, and that
after that night we should have to go most strictly with the victuals;
for there seemed to be nothing upon the island, that we had up till
then discovered, fit to satisfy our bellies. More than this, if we
could find no fresh water, he should have to distil some to make up
for that which we had drunk, and this must be done before leaving the
island.
Now by the time that thebo'sun had made an end of explaining these
matters, we had ceased from eating, and soon after this we made each
one of us a comfortable place in the sand within the tent, and lay
down tosleep. For a while, I found myself very wakeful, which may have
been because of the warmth of the night, and, indeed, at last I got up
and went out of the tent, conceiving that I might the better find
sleep in the open air. And so it proved; for, having lain down at the
side of the tent, a little way from the fire, I fell soon into a deep
slumber, which at first was dreamless. Presently,however, I came upon
a very strange and unsettling dream; for I dreamed that I had beenleft
alone on the island, and was sitting very desolate upon the edge of
the brown-scummed pit. Then I was aware suddenly that it was verydark
and very silent, and I began to shiver; for it seemed to me that
something which repulsed my whole being had come quietly behind me. At
that I triedmightily to turn and lookinto the shadows amongthe great
fungi that stood all about me; but I had no power to turn. And the
thing was coming nearer, though never a sound came to me, and I gave
out a scream, or tried to; but my voice made no stir in the rounding
quiet; and then something wet and cold touched my face, and slithered
down and covered my mouth, and paused there for a vile, breathless
moment. It passed onward and fell to my throat--and stayedthere. . .
Some one stumbled and felt over my feet, and at that, I was suddenly
awake. It was the man on watch making a walk round the back of the
tent, and he had not known of my presence till he fell over my boots.
He was somewhat shaken and startled, as might be supposed; but
steadied himself on learning that it was no wild creature crouched
there in the shadow; andall the time, as I answered his inquiries, I
was full of a strange, horrid feeling that something had left me atthe
moment of my awakening. There was a slight, hateful odour in my
nostrils that was not altogether unfamiliar, and then, suddenly, I was
aware that my face was damp and that therewas a curious sense of
tingling at my throat. I put up my hand and felt my face, and the hand
when I brought it away was slippery with slime, and at that, I put up
my other hand, and touchedmy throat, and there it was the same, only,
in addition, there was a slight swelled place a little to one side of
the wind-pipe, the sort of place that the bite of a mosquito will
make; but I had no thought to blame any mosquito.
Now the stumbling of the man over me, my awakening, and the discovery
that my face and throat were be-slimed, were but the happenings of
some few,short instants; and then Iwas upon my feet, and following him
round to the fire; for I had a senseof chilliness and a great desire
not to be alone. Now, having come to thefire, I took some of the water
that had been left in the boiler, and washed my face and neck, after
which I felt more my own man. ThenI asked the man to look at my
throat, so that he might give me some ideaof what manner of place the
swelling seemed, and he, lighting a piece of the dry seaweed to act as
a torch, made examination of my neck; but could see little, save a
number of small ring-like marks, red inwardly, and white at the edges,
and one of them was bleeding slightly. After that, I asked him whether
he had seen anything moving round the tent; but he had seen nothing
during all the time that he had been on watch; though it was true that
he had heard odd noises;but nothing very near at hand. Of the places
on my throat he seemed to think but little, suggesting that I had been
bitten by some sortof sand-fly; but at that, I shook my head, and told
him of my dream, and after that, he was as anxious to keep near me as
I to him. And so the night passed onward, until my turn came to watch.
For a little while, the man whom I had relieved sat beside me; having,
I conceived, the kindly intent of keeping me company; but so soon as I
perceived this, Ientreated him to go and get his sleep, assuring him
that I had no longer any feelings of fear--such as had been mine upon
awakening and discovering the state of my face and throat--; and, upon
this, he consented to leave me, and so, in a little, I sat alone
beside the fire.
For a certain space, I kept very quiet, listening; but no sound came
to me out of the surrounding darkness, and so, as though it were a
fresh thing, it was borne in upon me how that we were in a very
abominable place oflonesomeness and desolation. And I grew very
solemn.
Thus as I sat, the fire, which had not been replenished for a while,
dwindled steadily until itgave but a dullish glow around. And then, in
the direction of the valley, I heard suddenly the sound of a dull
thud, the noise coming to me through the stillness with a very
startling clearness. At that, I perceived that I was not doing my duty
to the rest, nor to myself, by sitting and allowing the fire to cease
from flaming; and immediately reproaching myself, I seized and cast a
mass ofthe dry weed upon the fire, so that a great blazeshot up into
the night, and afterwards I glancedquickly to right and to left,
holding my cut-and-thrust very readily, and most thankful to the
Almighty that I had brought no harm to any by reason of my
carelessness, which I incline me to believe wasthat strange inertia
which is bred by fear. And then, even as I looked about me, there came
to me across the silence of the beach a fresh noise, a continual soft
slithering to and fro in the bottom of the valley, as though a
multitude of creatures moved stealthily. At this, I threw yet more
fuel upon the fire, and after that I fixed my gaze in the direction of
the valley: thus in the following instant it seemed to me that I saw a
certain thing, as it might be a shadow, move on the outer borders of
the firelight. Now the man who had kept watch before me had left his
spear stuck upright in the sand convenient to my grasp, and, seeing
something moving, I seized the weapon and hurled it with all my
strength in its direction; but there came no answering cry to tell
that I had struck anything living, and immediately afterwards there
fell once more a great silence upon the island, being broken only by a
far splash out upon the weed.
It may be conceived withtruth that the above happenings had put a very
considerable strain upon my nerves, so that Ilooked to and fro
continually, with ever and anon a quick glance behind me; for it
seemedto me that I might expectsome demoniac creature to rush upon me
at any moment. Yet, for the space of many minutes, there came to me
neither any sight nor sound of living creature; so that I knew not
what to think, being near to doubting if I had heard aught beyond the
common.
And then, even as I madehalt upon the threshold of doubt, I was
assured that I had not been mistaken; for, abruptly, I was aware that
all the valley was full of a rustling, scampering sortof noise,
through which there came to me occasional soft thuds, and anon the
former slithering sounds. And at that, thinking a host of evil things
to be upon us,I cried out to the bo'sun and the men to awake.
Immediately upon my shout, the bo'sun rushed out from the tent, the
men following, and every one with his weapon, save the man who had
left his spear in the sand, and that lay now somewhere beyondthe light
of the fire. Thenthe bo'sun shouted, to know what thing had caused me
to cry out; butI replied nothing, only held up my hand for quietness,
yet when this was granted, the noises in the valley had ceased; so
that the bo'sun turnedto me, being in need of some explanation; but I
begged him to hark a little longer, which he did, and, the sounds
re-commencing almost immediately, he heard sufficient to know that I
had not waked them all without due cause. And then, as we stood each
one of us staring into thedarkness where lay the valley, I seemed to
see again some shadowy thing upon the boundary of the firelight; and,
in the same instant, one of the men cried out and cast his spear into
the darkness. But the bo'sun turned upon him with a very great anger;
for in throwing his weapon, the man had left himself without, and thus
brought danger to the whole; yet, as will be remembered, I had
donelikewise but a little since.
Presently, there coming again a quietness within the valley, and none
knowing what might be toward, the bo'sun caught up a mass of the dry
weed, and, lighting it at the fire, ran with it towards that portion
of the beach which lay between us and the valley. Here he cast it upon
the sand, singing out to some of the men to bring more of the weed, so
that we might have a fire there, and thus be able to see if anything
made to come at us out of the deepnessof the hollow.
Presently, we had a very good fire, and by the light of this the two
spears were discovered, both of them stuck in thesand, and no more
than a yard one from the other, which seemed to me a very strange
thing.
Now, for a while after the lighting of the second fire, there came no
further sounds from the direction of the valley; nothing indeed
tobreak the quietness of the island, save the occasional lonely
splashes that sounded from time to time out in the vastness of the
weed-continent. Then, about an hour after I had waked the bo'sun, one
of the men who had been tending the fires came up to him to say that
we had come to the end of our supply of weed-fuel. At that, the bo'sun
looked very blank, the which did the rest of us, as well we might; yet
there was no help for it, until one of the men bethought him of the
remainder of the bundle of reeds which we had cut, and which, burning
but poorly, we had discarded for the weed. This was discovered at the
back ofthe tent, and with it we fed the fire that burned between us
and the valley; but the other we suffered to die out, for the reeds
were not sufficient to support even the one until the dawn.
At last, and whilst it was still dark, we came to theend of our fuel,
and as the fire died down, so did the noises in the valley recommence.
And there we stood in the growing dark, each one keeping a very ready
weapon, and a more ready glance. And at times the island would be
mightily quiet, and then again the sounds ofthings crawling in the
valley. Yet, I think the silences tried us the more.
And so at last came the dawn. [ tobe continued....]
Marriage Breakdown
Nowadays, the general trend governing marriages is that the husband
views his responsibility towards hisfamily as being a purely
materialistic one i.e. to provide financially for them (a house, car,
clothes, etc). This attittude is resulting in many marriages breaking
down since many husbands are seriously deficient in not spending
sufficient time with their families – in communicating and interacting
with the family and children. Islam presents a different viewof the
role of the husband, where he is made responsible for the Islamic
nurturing and development of his wife and children as well as their
psychological and moral welfare.
In actual fact the time which he spends with hisfamily is not only a
responsibility but an act of Ibaadat for which he will be rewarded.
Sad to note that despite this, many husbands become restless and seek
every opportunity to withdraw from their families by, among other
things:
*. Spending a great deal of time watching sportson TV
*. Spending many afternoons and evenings 'with the boys' at THE CLUB
*. Going off at weekends to play golf or fishing.
It also often transpires that if the wife (reluctantly) agrees to an
arrangement allowing the husband regular time'with the boys' the
opportunity is used for other purposes e.g. conducting illicit
relationships (adultery), etc.
He seeks more and more to be away from his family and should the wife
raise even the mildest objection, he usually reacts with a great
temper tantrum. Sadly, many wives endure this torture of loneliness
and neglect with a great deal of bitterness and sorrow, tolerating
their miserablecondition because they have no where else to go. How
often have you heard a tearful wife say, 'He's got more time for his
friends than for me'.
BROTHER HEED THIS WARNING:
If you are guilty of this type of behaviour then you will have no one
but yourself to blame if your marriage hits the rocks. CHANGE NOW!
There can never be a limit to the love and attention that you can give
to your wifeand children. Aside from Deeni activities and basic
business activities, devote yourselves towards your wife and children.
It will pay excellent dividends.
Allah's Messenger (Sallallaahu layhi Wasallam) said, 'The best of you
is he who is best to his family'. (Mishkat)
views his responsibility towards hisfamily as being a purely
materialistic one i.e. to provide financially for them (a house, car,
clothes, etc). This attittude is resulting in many marriages breaking
down since many husbands are seriously deficient in not spending
sufficient time with their families – in communicating and interacting
with the family and children. Islam presents a different viewof the
role of the husband, where he is made responsible for the Islamic
nurturing and development of his wife and children as well as their
psychological and moral welfare.
In actual fact the time which he spends with hisfamily is not only a
responsibility but an act of Ibaadat for which he will be rewarded.
Sad to note that despite this, many husbands become restless and seek
every opportunity to withdraw from their families by, among other
things:
*. Spending a great deal of time watching sportson TV
*. Spending many afternoons and evenings 'with the boys' at THE CLUB
*. Going off at weekends to play golf or fishing.
It also often transpires that if the wife (reluctantly) agrees to an
arrangement allowing the husband regular time'with the boys' the
opportunity is used for other purposes e.g. conducting illicit
relationships (adultery), etc.
He seeks more and more to be away from his family and should the wife
raise even the mildest objection, he usually reacts with a great
temper tantrum. Sadly, many wives endure this torture of loneliness
and neglect with a great deal of bitterness and sorrow, tolerating
their miserablecondition because they have no where else to go. How
often have you heard a tearful wife say, 'He's got more time for his
friends than for me'.
BROTHER HEED THIS WARNING:
If you are guilty of this type of behaviour then you will have no one
but yourself to blame if your marriage hits the rocks. CHANGE NOW!
There can never be a limit to the love and attention that you can give
to your wifeand children. Aside from Deeni activities and basic
business activities, devote yourselves towards your wife and children.
It will pay excellent dividends.
Allah's Messenger (Sallallaahu layhi Wasallam) said, 'The best of you
is he who is best to his family'. (Mishkat)
The Bond of Holy Love
An extract from Az-ZaujusSalih (The Pious Husband)by Mujlisul Ulama of
South Africa
The Prophet صلى الله عليه وسلم said: "The noblest of you are those who
are the noblest to their families…"
"Verily, among the most perfect Believers in Iman are those who are
best incharacter and kindest to their wives."
Even lifting a morsel of food to the mouth of the wife has been given
the significance of ibadat. It is an act of love by which the husband
derives thawab (reward in the Hereafter).
It was part of the Uswah Hasanah (Noble character) of the Prophetصلى
الله عليه وسلم to engage in light hearted talk with his wives. Hadhrat
Abu Hurairah رضى الله تعالى عنه said:
Allah loves a man who caresses his wife. Both of them are awarded
thawab because of this loving attitude and their rizq (earning) is
increased."
A man is rewarded for even a drink of water he presents to his wife.
According to the Prophet صلى الله عليه وسلم the mercy of Allah Ta'ala
cascades on a couple when the husband glances at his wife with love
and pleasure and she returns his glance with love and pleasure.
When a husband clasps the hand of his wife withlove their sins fall
from the gaps between their clasped fingers. Even mutual love between
husband and wives serve as a kaffara (expiation) for sins. The Prophet
صلى الله عليه وسلم said:
"When a man enters his home cheerfully, Allah creates, as a result of
his happy attitude, an angel who engages in istighfar (prayers of
forgiveness) on behalf of the man until the day of Qiyamah."
May Allah give us the ability to act upon the above, ameen.
Al-Mar'atus Salihah (The Pious Wife) is also published by Mujlisul
Ulama, both books can befound in the English language and have been
described as the islamic prescription for a happy and successful
marriage , the blessings and rewards of which extend into even the
Hereafter.
South Africa
The Prophet صلى الله عليه وسلم said: "The noblest of you are those who
are the noblest to their families…"
"Verily, among the most perfect Believers in Iman are those who are
best incharacter and kindest to their wives."
Even lifting a morsel of food to the mouth of the wife has been given
the significance of ibadat. It is an act of love by which the husband
derives thawab (reward in the Hereafter).
It was part of the Uswah Hasanah (Noble character) of the Prophetصلى
الله عليه وسلم to engage in light hearted talk with his wives. Hadhrat
Abu Hurairah رضى الله تعالى عنه said:
Allah loves a man who caresses his wife. Both of them are awarded
thawab because of this loving attitude and their rizq (earning) is
increased."
A man is rewarded for even a drink of water he presents to his wife.
According to the Prophet صلى الله عليه وسلم the mercy of Allah Ta'ala
cascades on a couple when the husband glances at his wife with love
and pleasure and she returns his glance with love and pleasure.
When a husband clasps the hand of his wife withlove their sins fall
from the gaps between their clasped fingers. Even mutual love between
husband and wives serve as a kaffara (expiation) for sins. The Prophet
صلى الله عليه وسلم said:
"When a man enters his home cheerfully, Allah creates, as a result of
his happy attitude, an angel who engages in istighfar (prayers of
forgiveness) on behalf of the man until the day of Qiyamah."
May Allah give us the ability to act upon the above, ameen.
Al-Mar'atus Salihah (The Pious Wife) is also published by Mujlisul
Ulama, both books can befound in the English language and have been
described as the islamic prescription for a happy and successful
marriage , the blessings and rewards of which extend into even the
Hereafter.
Ingratitude towards parents
"Say not to them a word of contempt, nor repel them, but address them
in terms of honour." [Quran 17:23]
In Islam, it is obligatory for us to show kindness, respect, and
obedience to our parents. The position of parents, and the mutual
obligations and responsibilities, havebeen addressed in Islam in great
detail. In fact, kindness and obedience is so strongly emphasizedthat
Allaah has linked showing gratitude to one's parents with showing
gratitude to Allaah. In the Noble Quran, Almighty Allaah Says (which
means):
"And We have enjoined on man (to be good) to his parents: in travail
upon travail did his mother bear him, and in years twain was his
weaning: (hear thecommand), "Show gratitude to Me and to your parents:
to Me is (your final) return." [Quran 31:14]
Sadly, we are living in a time where children speaking disrespectfully
to their parents and about their parents, is the norm rather than the
exception. However, Islam places great emphasis on respectful and
considerate behaviour to even our enemies, so to not uphold the
obligations laid down by Allaah to our parents is actually one of the
major sins.
In the Quran
Let's see what the Quran says about parents. "This is the Book; in it
is guidance sure, without doubt, to those who fearAllaah." [Quran
2:02]
Treat parents with honour and speak to them graciously and with humility
Allaah Says (which means):
"Your Lord hath decreed that youworship none but Him, and that you be
kind to parents. Whether one or both of them attain old age in your
life, say not to them aword of contempt, nor repel them, but address
them in terms of honour. And, out of kindness, lower to them the wing
of humility, and say: My Lord! Bestow on them Your Mercy even as they
cherished me in childhood." [Quran 17:23]
Be grateful to parents but do not obey them if they strive to make you
associate anything with Allaah
Allaah also Says (which means):
"...Be grateful to Me and to both your parents; to Me is the eventual
coming. But if they strive to make thee join in worship with Me things
of which you have no knowledge, obey them not; yet bear them company
in this life with justice (and consideration), and follow the way of
those who turn to Me (in love): in the end the return of you all is to
Me, then will I informyou of what you did." [Quran 31:15]
These verses make it clear that we must honour our parents, appreciate
their sacrifices and efforts for us, and do our best for them. This is
required regardless of whether they are Muslims or not.
Be good to parents and everyone whom you meet
The Quran states (which means):
"Worship Allaah, and join not anypartners with Him; and do good- to
parents, kinsfolk, orphans, those in need, neighbours who are near,
neighbours who are strangers, the companion by yourside, the wayfarer
(ye meet), and what your right hands possess: For Allaah loves not the
arrogant,the vainglorious." [Quran 4:36]
If the Quran tells us to be good to a stranger, then how can we even
think of disrespecting our parents?
Hadeeth
Let's see what Prophet Muhammad said aboutparents in the authentic
Hadeeth (narrations). Almighty Allaah Says (which means):
"Whatsoeverthe Prophet gives you, take it andwhatsoever he forbids
you, refrain from it." [Quran 59:7]
Undutifulness to parents is a major sin
Anas narrated from Prophet Muhammad about the major sins. He (the
Prophet) observed: 'Associating anyone (or anything)with Allaah,
undutifulness to parents, killing a person and falseutterance.'
[Muslim]
One of the dearest deeds to Allaah is being good and dutiful to parents
'Abdullaah Ibn Mas'ood narrated: I asked the Prophet "Which deed is
thedearest to Allaah?" He replied,"To offer the prayers at their early
stated fixed times." I asked,"What is the next (in goodness)?"He
replied, "To be good and dutiful to your parents" [Al-Bukhaari]
Being dutiful to parents is one of the keys to enter Paradise
Abu Hurayrah reported Prophet Muhammad as saying: Let him be humbled
into dust; let him be humbled into dust; let him be humbled into dust.
It wassaid: O Allaah's Messenger, who ishe? He said: He who
accompanieseither of his parents during their old age or one of them,
but he does not enter Paradise (by beingundutiful to them). [Muslim]
Acts of kindness we can do for our parents after their death
A man of the tribe of Salamah came to ProphetMuhammad and said: 'O
Apostle of Allaah! Is there any kindness left that I can do to my
parents after their death?' He replied: 'Yes, you can invoke blessings
on them, forgiveness for them, fulfill their promises and pledges (to
do righteous deeds), maintain ties with kinfolkfor the mere reason of
being dutiful to them (i.e. parents), andhonour their friends.' [Abu
Daawood]
The High Status given to Mothers
A man came to the Prophet and asked him for permission to fight
Jihaad. The Prophet asked him if he had a mother, and when he replied
affirmatively, he said, "Stay with her, for Paradise is at her feet
(i.e. she is the way leading to it)." [Ahmad]
Summary
Sometimes we may take our parents for granted and overlook their
importance. As Muslims, we should constantly be alert to guard
ourselves from sins; however, are we guarding ourselves from one of
the biggest major sins? Are we honouring and respecting our parents
asper their right? Or are weneglecting one of the dearest deeds to
Allaah?
Right now the choice is ours!
We ask Allaah the Most High, the All-Powerful, to teach us that which
will benefit us, and to benefitus by that which we learn.
in terms of honour." [Quran 17:23]
In Islam, it is obligatory for us to show kindness, respect, and
obedience to our parents. The position of parents, and the mutual
obligations and responsibilities, havebeen addressed in Islam in great
detail. In fact, kindness and obedience is so strongly emphasizedthat
Allaah has linked showing gratitude to one's parents with showing
gratitude to Allaah. In the Noble Quran, Almighty Allaah Says (which
means):
"And We have enjoined on man (to be good) to his parents: in travail
upon travail did his mother bear him, and in years twain was his
weaning: (hear thecommand), "Show gratitude to Me and to your parents:
to Me is (your final) return." [Quran 31:14]
Sadly, we are living in a time where children speaking disrespectfully
to their parents and about their parents, is the norm rather than the
exception. However, Islam places great emphasis on respectful and
considerate behaviour to even our enemies, so to not uphold the
obligations laid down by Allaah to our parents is actually one of the
major sins.
In the Quran
Let's see what the Quran says about parents. "This is the Book; in it
is guidance sure, without doubt, to those who fearAllaah." [Quran
2:02]
Treat parents with honour and speak to them graciously and with humility
Allaah Says (which means):
"Your Lord hath decreed that youworship none but Him, and that you be
kind to parents. Whether one or both of them attain old age in your
life, say not to them aword of contempt, nor repel them, but address
them in terms of honour. And, out of kindness, lower to them the wing
of humility, and say: My Lord! Bestow on them Your Mercy even as they
cherished me in childhood." [Quran 17:23]
Be grateful to parents but do not obey them if they strive to make you
associate anything with Allaah
Allaah also Says (which means):
"...Be grateful to Me and to both your parents; to Me is the eventual
coming. But if they strive to make thee join in worship with Me things
of which you have no knowledge, obey them not; yet bear them company
in this life with justice (and consideration), and follow the way of
those who turn to Me (in love): in the end the return of you all is to
Me, then will I informyou of what you did." [Quran 31:15]
These verses make it clear that we must honour our parents, appreciate
their sacrifices and efforts for us, and do our best for them. This is
required regardless of whether they are Muslims or not.
Be good to parents and everyone whom you meet
The Quran states (which means):
"Worship Allaah, and join not anypartners with Him; and do good- to
parents, kinsfolk, orphans, those in need, neighbours who are near,
neighbours who are strangers, the companion by yourside, the wayfarer
(ye meet), and what your right hands possess: For Allaah loves not the
arrogant,the vainglorious." [Quran 4:36]
If the Quran tells us to be good to a stranger, then how can we even
think of disrespecting our parents?
Hadeeth
Let's see what Prophet Muhammad said aboutparents in the authentic
Hadeeth (narrations). Almighty Allaah Says (which means):
"Whatsoeverthe Prophet gives you, take it andwhatsoever he forbids
you, refrain from it." [Quran 59:7]
Undutifulness to parents is a major sin
Anas narrated from Prophet Muhammad about the major sins. He (the
Prophet) observed: 'Associating anyone (or anything)with Allaah,
undutifulness to parents, killing a person and falseutterance.'
[Muslim]
One of the dearest deeds to Allaah is being good and dutiful to parents
'Abdullaah Ibn Mas'ood narrated: I asked the Prophet "Which deed is
thedearest to Allaah?" He replied,"To offer the prayers at their early
stated fixed times." I asked,"What is the next (in goodness)?"He
replied, "To be good and dutiful to your parents" [Al-Bukhaari]
Being dutiful to parents is one of the keys to enter Paradise
Abu Hurayrah reported Prophet Muhammad as saying: Let him be humbled
into dust; let him be humbled into dust; let him be humbled into dust.
It wassaid: O Allaah's Messenger, who ishe? He said: He who
accompanieseither of his parents during their old age or one of them,
but he does not enter Paradise (by beingundutiful to them). [Muslim]
Acts of kindness we can do for our parents after their death
A man of the tribe of Salamah came to ProphetMuhammad and said: 'O
Apostle of Allaah! Is there any kindness left that I can do to my
parents after their death?' He replied: 'Yes, you can invoke blessings
on them, forgiveness for them, fulfill their promises and pledges (to
do righteous deeds), maintain ties with kinfolkfor the mere reason of
being dutiful to them (i.e. parents), andhonour their friends.' [Abu
Daawood]
The High Status given to Mothers
A man came to the Prophet and asked him for permission to fight
Jihaad. The Prophet asked him if he had a mother, and when he replied
affirmatively, he said, "Stay with her, for Paradise is at her feet
(i.e. she is the way leading to it)." [Ahmad]
Summary
Sometimes we may take our parents for granted and overlook their
importance. As Muslims, we should constantly be alert to guard
ourselves from sins; however, are we guarding ourselves from one of
the biggest major sins? Are we honouring and respecting our parents
asper their right? Or are weneglecting one of the dearest deeds to
Allaah?
Right now the choice is ours!
We ask Allaah the Most High, the All-Powerful, to teach us that which
will benefit us, and to benefitus by that which we learn.
Those who openly sin – I
It is from the Sunnah of the Prophet that we take the light of
guidance regarding this crucial issue, which is one that requires
urgent attention due to it being one of the most important matters
that will assist in preserving the Muslim community with regards to
its religion and chastity.
Abu Hurayrah reported: "The Messenger of Allaah said: "Every member of
my nation will be forgiven, except those who expose their wrongdoings.
An example of this is that of a man who commits a sin at night which
Allaah then conceals, but, the next morning, he goes and says (to
people): 'I committed such and such a sin last night' - while Allaah
had kept it secret. During the night Allaah had concealed it, but in
the morning he tore up the cover provided by Allaah Himself."
[Al-Bukhaari & Muslim]
Those who openly expose their sins to others will be deprived from the
forgiveness of Allaah. Imaam An-Nawawi said: "It is permissible to
speak openly about those who openly expose the sins that they commit,
or innovations they propagate."
Such a person would sit in a gathering and say: "I committed such and
such a sin last night" and then give details, whilst the Messenger of
Allaah said: "Refrain from these filthy matters(i.e. sins) that Allaah
has forbidden, and if one of you is tried by committing any of them,
then let him conceal them as Allaah has concealed them for him."
[Al-Haakim]
Why is this? It is because openly exposing one's sins is a way of
slighting the rank of Allaah; it is Allaah who forbade such sins to be
committed and who informedus of this through His Messenger . Thus, the
one who openly exposes his disobedience is expressing indifference
regardingthe legislation of Allaah, the rank of His Messenger and the
feelings of the righteous within the Muslim community. To do this is
therefore nothing except dogged arrogance.
Openly exposing sins and bragging about them is a common practice
amongst people nowadays, and has replaced repenting from them and
concealing them from others. If one sins, he should not even inform a
single person, and must repent and resolve never to commit the same
sin again. One may, however, inform a scholar or a wise friend in
order to seek his help and receive advice on how to refrain from and
resist such sins, as well as to receive guidance on matters that would
protect him from being tempted again and to inform him of deterrents
that would prevent him from falling into the same mistake again.
Another specific permissible reason for one exposing his sin isto do
so in order to seek the Islamic ruling regarding what he has
committed; the proof for thisis the story of the man who had sexual
intercourse with his wife during the daytime one Ramadhaan during the
lifetime ofthe Messenger of Allaah . The man then went and informed
theProphet of what he had done so that he would know what the ruling
was and what he should therefore do regarding this sin. The Prophet
did not condemnhim for telling him what he had done and instructed him
as to what to do for expiation.
Exposing sins and bragging about them encourages others tocommit them
and imitate the sinners. The prohibition of openlycommitting sins is a
great wisdom, because Allaah knows that such acts move others and
motivate them to indulge in the same evil; it also makes sinning more
attractive to people, decorating it in their eyes. This is why openly
exposing one's sins isso perilous.
The Islamic scholars mentioned many rulings related to those who
openly expose theirsins to others, such as the prayer behind such
people to be disliked(i.e., such people may not lead congregational
prayers). Some scholars even went as far as to state that one must
repeat his prayer if he prays behind such a person. Ibn Abu Zayd was
asked whether or not a sinner can lead people during congregational
prayers, to which he answered: "If he is one who openly and
persistently exposes his sins to others, then he may not." This means
that he should not be given the opportunity to lead to begin with, and
if he is already leading, then people must strive to remove and
replace him, because this person is unfit for leadership.
On the other hand, if one openly exposes a sin of his unintentionally
then he is pardoned due to it occurring accidentally. Imaam Maalik was
asked about this and answered: "This is something that anyone could
(accidentally) do … (but) nothing is similar to the evil of he who
persistently and openly exposes his sins."
An issue related to this is that of visiting such a person when he is
sick; visiting a sick Muslim is highly rewardable by Allaah, and it is
a right that a Muslim has over other Muslims, but the Islamic scholars
said regarding the one who openly exposes his sins: "He is not to be
visited, so that this (shunning) acts as a means of making him repent
from such evil, and in order for others to refrain from such an act
when they see how badly he is treated; but, (one mayvisit him) if the
intention is to admonish and advise him."
Another ruling regarding such a person is concerning praying the
funeral prayer over him; the Islamic scholars stated thathe is not to
be prayed over as a deterrent for others, so that they will not follow
in his footsteps. Inthis regard, Imaam Ibn Taymiyyah said: "People
should refrain from praying over the dead person who was knownto
openly expose his sins to others as a means to prevent others from
acting like him." Onlythe common people should pray over such a
person, because he was still a Muslim, but people of piety and
knowledge should be absent.
What is the ruling of backbiting such people and revealing their sins?
Generally, it is recommended to conceal the sinsof others because the
Prophet said: "Whoever covers up the fault of a Muslim, Allaah will
cover up his fault(s) on the Day ofResurrection." [Al-Bukhaari &
Muslim]
The exception to this narration applies only for the one who openly
exposes his sins, as the scholars stated; this is because it becomes
recommended for others to expose him to people so that they can avoid
dealing with him. Concealing the faults ofsuch a person could
encourage him to commit more evil.
As for backbiting such people, Imaam Ahmad said: "He whoopenly exposes
his sins to others has no protection against backbiting (i.e. it is
not prohibited to backbite him)." On the other hand, Imaam An-Nawawi
stated that it is permitted, but only regarding thesins he exposed to
others and nothing else, so that people can be warned against him.
Additionally, if he is likely to take heed as a result of people
boycotting him, then people should boycott him by not talking to him,
not visiting him, not responding to him when he salutes with Salaam
and so on. This is because exposition of sins is a matter taken very
seriously inIslam.
One is obliged Islamically to respond to invitations to wedding feasts
because the Prophet said: "He who does not respond to and honour the
dinner invitation of a wedding has disobeyed Allaah and His
Messenger." Nonetheless, this obligation does not apply to the
invitations of those who openly expose their sins.
guidance regarding this crucial issue, which is one that requires
urgent attention due to it being one of the most important matters
that will assist in preserving the Muslim community with regards to
its religion and chastity.
Abu Hurayrah reported: "The Messenger of Allaah said: "Every member of
my nation will be forgiven, except those who expose their wrongdoings.
An example of this is that of a man who commits a sin at night which
Allaah then conceals, but, the next morning, he goes and says (to
people): 'I committed such and such a sin last night' - while Allaah
had kept it secret. During the night Allaah had concealed it, but in
the morning he tore up the cover provided by Allaah Himself."
[Al-Bukhaari & Muslim]
Those who openly expose their sins to others will be deprived from the
forgiveness of Allaah. Imaam An-Nawawi said: "It is permissible to
speak openly about those who openly expose the sins that they commit,
or innovations they propagate."
Such a person would sit in a gathering and say: "I committed such and
such a sin last night" and then give details, whilst the Messenger of
Allaah said: "Refrain from these filthy matters(i.e. sins) that Allaah
has forbidden, and if one of you is tried by committing any of them,
then let him conceal them as Allaah has concealed them for him."
[Al-Haakim]
Why is this? It is because openly exposing one's sins is a way of
slighting the rank of Allaah; it is Allaah who forbade such sins to be
committed and who informedus of this through His Messenger . Thus, the
one who openly exposes his disobedience is expressing indifference
regardingthe legislation of Allaah, the rank of His Messenger and the
feelings of the righteous within the Muslim community. To do this is
therefore nothing except dogged arrogance.
Openly exposing sins and bragging about them is a common practice
amongst people nowadays, and has replaced repenting from them and
concealing them from others. If one sins, he should not even inform a
single person, and must repent and resolve never to commit the same
sin again. One may, however, inform a scholar or a wise friend in
order to seek his help and receive advice on how to refrain from and
resist such sins, as well as to receive guidance on matters that would
protect him from being tempted again and to inform him of deterrents
that would prevent him from falling into the same mistake again.
Another specific permissible reason for one exposing his sin isto do
so in order to seek the Islamic ruling regarding what he has
committed; the proof for thisis the story of the man who had sexual
intercourse with his wife during the daytime one Ramadhaan during the
lifetime ofthe Messenger of Allaah . The man then went and informed
theProphet of what he had done so that he would know what the ruling
was and what he should therefore do regarding this sin. The Prophet
did not condemnhim for telling him what he had done and instructed him
as to what to do for expiation.
Exposing sins and bragging about them encourages others tocommit them
and imitate the sinners. The prohibition of openlycommitting sins is a
great wisdom, because Allaah knows that such acts move others and
motivate them to indulge in the same evil; it also makes sinning more
attractive to people, decorating it in their eyes. This is why openly
exposing one's sins isso perilous.
The Islamic scholars mentioned many rulings related to those who
openly expose theirsins to others, such as the prayer behind such
people to be disliked(i.e., such people may not lead congregational
prayers). Some scholars even went as far as to state that one must
repeat his prayer if he prays behind such a person. Ibn Abu Zayd was
asked whether or not a sinner can lead people during congregational
prayers, to which he answered: "If he is one who openly and
persistently exposes his sins to others, then he may not." This means
that he should not be given the opportunity to lead to begin with, and
if he is already leading, then people must strive to remove and
replace him, because this person is unfit for leadership.
On the other hand, if one openly exposes a sin of his unintentionally
then he is pardoned due to it occurring accidentally. Imaam Maalik was
asked about this and answered: "This is something that anyone could
(accidentally) do … (but) nothing is similar to the evil of he who
persistently and openly exposes his sins."
An issue related to this is that of visiting such a person when he is
sick; visiting a sick Muslim is highly rewardable by Allaah, and it is
a right that a Muslim has over other Muslims, but the Islamic scholars
said regarding the one who openly exposes his sins: "He is not to be
visited, so that this (shunning) acts as a means of making him repent
from such evil, and in order for others to refrain from such an act
when they see how badly he is treated; but, (one mayvisit him) if the
intention is to admonish and advise him."
Another ruling regarding such a person is concerning praying the
funeral prayer over him; the Islamic scholars stated thathe is not to
be prayed over as a deterrent for others, so that they will not follow
in his footsteps. Inthis regard, Imaam Ibn Taymiyyah said: "People
should refrain from praying over the dead person who was knownto
openly expose his sins to others as a means to prevent others from
acting like him." Onlythe common people should pray over such a
person, because he was still a Muslim, but people of piety and
knowledge should be absent.
What is the ruling of backbiting such people and revealing their sins?
Generally, it is recommended to conceal the sinsof others because the
Prophet said: "Whoever covers up the fault of a Muslim, Allaah will
cover up his fault(s) on the Day ofResurrection." [Al-Bukhaari &
Muslim]
The exception to this narration applies only for the one who openly
exposes his sins, as the scholars stated; this is because it becomes
recommended for others to expose him to people so that they can avoid
dealing with him. Concealing the faults ofsuch a person could
encourage him to commit more evil.
As for backbiting such people, Imaam Ahmad said: "He whoopenly exposes
his sins to others has no protection against backbiting (i.e. it is
not prohibited to backbite him)." On the other hand, Imaam An-Nawawi
stated that it is permitted, but only regarding thesins he exposed to
others and nothing else, so that people can be warned against him.
Additionally, if he is likely to take heed as a result of people
boycotting him, then people should boycott him by not talking to him,
not visiting him, not responding to him when he salutes with Salaam
and so on. This is because exposition of sins is a matter taken very
seriously inIslam.
One is obliged Islamically to respond to invitations to wedding feasts
because the Prophet said: "He who does not respond to and honour the
dinner invitation of a wedding has disobeyed Allaah and His
Messenger." Nonetheless, this obligation does not apply to the
invitations of those who openly expose their sins.
Effects of 'Tawheed' (Monotheism) on human life
When an individual pronounces the testimony: "Ash-hadu allaa ilaaha
illallaah wa ash-hadu anna Muhammadar- Rasullullaah" (I testify that
there is no god worthy of worship except Allaah and I testifythat
Muhammad is His Messenger), believing in it and acting upon it, he
experiences a noticeable change in his life.
By understanding who his Lord is as well as the purpose of his
creation, he will be able to achievesuccess in this life and the next.
This success emanates from the following points:
1- A believer in this testimony can never be narrow in outlook. He
believes in Allaah, Who is the Creator of the heavens and the earth,
the Master of the universe and its Sustainer. After this belief, he
does not regard anything in the world as a stranger to himself. He
looks on everything in the universe as belonging to the same Lord he
himself belongs to. Allaah Almighty Says (what means): " Say (O
Muhammad): 'To whom belongs all that is in the heavens and on earth?'
Say: 'To Allaah.'" [Quran 6:12]
His sympathy, love and service are not confined to any particular
sphere or group. His vision is broadened, his intellectual horizon
widens, and his outlook becomes as liberal and asboundless as is the
Kingdom of Allaah . How can this width of vision and breadth of mind
be achieved by an atheist, a polytheist or one who believes in a deity
supposed to possess limited and defective powers like a man ?
2- This belief produces in man the highest degree of self-respect and
self esteem. The believer knows that Allaah Alone is the Possessor of
all power, and that none besides Him can benefit or harm a person, or
provide for his needs, or give and take away life or wield authority
or influence. This convictionmakes him indifferent to,independent on,
and fearless of all powers other than those of Allaah. He never bows
hishead in homage to any of Allaah's creatures, nor does he stretch
out his hand before anyone else.He is not overawed by anybody's
greatness. Thisattitude of mind cannot be produced by any other belief
.
3- Along with self-respect, this belief also generates in man a sense
of modesty and humbleness. It makes himunostentatious and
unpretending. A believer never becomes proud, haughty or arrogant.
Theboisterous pride of power, wealth and worthcan have no room in his
heart, because he knows that whatever he possesses has been given to
him by Allaah, and thatAllaah can take away just as He can give. In
contrast to this, an unbeliever, when he achieves some worldly merit,
becomes proud and conceited because he believes that his merit is due
to his own worth. In the same way, pride and self-conceit are a
necessary outcomes and concomitants of 'Shirk' (association of others
with Allaah in worship), because a polytheist believes that he has a
particular relation with deities, which does not exist between them
and other people .
4- This belief makes man virtuous and upright. He has the conviction
that there is no other means of success and salvation for him except
purity of soul and righteousness ofbehavior. He has perfect faith in
Allaah Who is Above all needs, is related to none and is absolutely
Just. This belief creates in him the consciousness that unlesshe lives
rightly and acts justly, he cannot succeed.No influence or underhand
activity can save him from ruin.
As to those who do not believe that there is any Being having power
overthem, to whom they should be responsible fortheir good or bad
actions; therefore, they consider themselves independent to act in
whatever way they like. Their own fancies become their gods and they
live like slaves of their wishes and desires. Allaah states in the
Quran(what means):
" Have you seen he who has takenas his god his [own] desire, and
Allaah, knowing (him as such), left him astray, and has set a seal
upon his hearing and his heart, and put over his vision a veil? So who
will guide him after Allaah? Will you not then remember?" [Quran
45:23]
5- The believer never becomes despondent. He has a firm faith in
Allaah Who is The Master of all the treasures of the earthand the
heavens, Whose grace and bounty have no limit and Whose power is
infinite. This faith imparts to his heart extraordinary consolation,
fills it with satisfaction and keeps it filled with hope. Although he
may be met with rejection from all sides in this world, faith in and
dependence on Allaah never leave him, and on that strength he goes on
struggling. Such profound confidence canresult from no other belief
than belief in Allaah Alone.
Atheists have small hearts; in the sense that they depend on limited
abilities; therefore, in times of trouble they are soon overwhelmed by
despair and, frequently, they commit suicide .
The testimony of Prof. Joad is also very explicit on this point. He
writes about the West:
" For the first time in history there is coming tomaturity a
generation of men and women who have no religion, and feelno need for
one. They are content to ignore it. Also they are very unhappy, and
the suiciderate is abnormally high." [C. E. M. Joad. The Present and
Future of Religion, quoted by Sir Arnold Lunn., And Yet So New,
London, 1958, p. 228]
As to the world of Islam, let the views of a non-Muslim historian,
notin any way being sympathetic to Islam, be read with profit:
" In this uncompromising monotheism, with its simple and enthusiastic
faith in the supreme rule of a transcendent being, lies the chief
strength of Islam. Its adherents enjoya consciousness of contentment
and resignation unknown among followers of most creeds." [Suicide Is
Rare in Muslim Lands] (Phillip K. Hitti, History of the Arabs, 1951,
p.129)
6- This testimony of faith inspires bravery in man. There are two
things which make a man cowardly: (a) fear of death and love of
safety, and (b) the idea that there is someone else besides Allaah who
can take away life, and that man- by adopting certaindevices- can ward
off death. Belief in 'Laa ilaaha illallaah'' blocks and drives away
both these ideas. The first ideagoes out of his mind because he knows
that his life and his property and everything else reallybelong to
Allaah, and he becomes ready to sacrifice his all for the pleasure of
Allaah. He gets rid of the second idea because he knows that no
weapon, no man or animal has the power of taking away his life; Allaah
alone has the power to do so. A time has been ordained for him, and
all the forces of the world combined cannot take away anyone's life
before that time .
It is for this reason that no one is braver than theone who has faith
in Allaah. Nothing can daunt him: not even the strongest tempest of
adversity and the mightiest of armies .
7- The belief in 'Laa ilaaha illallaah' creates an attitude of peace
and contentment, purges the mind of jealousy, envy and greed, and
keeps away the temptations of resorting to base and unfair means for
achieving success. The believer understands thatwealth is in Allaah's
hands, and He apportionsit out as He Wills; that honor, power,
reputationand authority - everything - is also subjected to His Will,
and He bestows them as He Wills; and that man's dutyis only to
endeavor and to struggle fairly.
illallaah wa ash-hadu anna Muhammadar- Rasullullaah" (I testify that
there is no god worthy of worship except Allaah and I testifythat
Muhammad is His Messenger), believing in it and acting upon it, he
experiences a noticeable change in his life.
By understanding who his Lord is as well as the purpose of his
creation, he will be able to achievesuccess in this life and the next.
This success emanates from the following points:
1- A believer in this testimony can never be narrow in outlook. He
believes in Allaah, Who is the Creator of the heavens and the earth,
the Master of the universe and its Sustainer. After this belief, he
does not regard anything in the world as a stranger to himself. He
looks on everything in the universe as belonging to the same Lord he
himself belongs to. Allaah Almighty Says (what means): " Say (O
Muhammad): 'To whom belongs all that is in the heavens and on earth?'
Say: 'To Allaah.'" [Quran 6:12]
His sympathy, love and service are not confined to any particular
sphere or group. His vision is broadened, his intellectual horizon
widens, and his outlook becomes as liberal and asboundless as is the
Kingdom of Allaah . How can this width of vision and breadth of mind
be achieved by an atheist, a polytheist or one who believes in a deity
supposed to possess limited and defective powers like a man ?
2- This belief produces in man the highest degree of self-respect and
self esteem. The believer knows that Allaah Alone is the Possessor of
all power, and that none besides Him can benefit or harm a person, or
provide for his needs, or give and take away life or wield authority
or influence. This convictionmakes him indifferent to,independent on,
and fearless of all powers other than those of Allaah. He never bows
hishead in homage to any of Allaah's creatures, nor does he stretch
out his hand before anyone else.He is not overawed by anybody's
greatness. Thisattitude of mind cannot be produced by any other belief
.
3- Along with self-respect, this belief also generates in man a sense
of modesty and humbleness. It makes himunostentatious and
unpretending. A believer never becomes proud, haughty or arrogant.
Theboisterous pride of power, wealth and worthcan have no room in his
heart, because he knows that whatever he possesses has been given to
him by Allaah, and thatAllaah can take away just as He can give. In
contrast to this, an unbeliever, when he achieves some worldly merit,
becomes proud and conceited because he believes that his merit is due
to his own worth. In the same way, pride and self-conceit are a
necessary outcomes and concomitants of 'Shirk' (association of others
with Allaah in worship), because a polytheist believes that he has a
particular relation with deities, which does not exist between them
and other people .
4- This belief makes man virtuous and upright. He has the conviction
that there is no other means of success and salvation for him except
purity of soul and righteousness ofbehavior. He has perfect faith in
Allaah Who is Above all needs, is related to none and is absolutely
Just. This belief creates in him the consciousness that unlesshe lives
rightly and acts justly, he cannot succeed.No influence or underhand
activity can save him from ruin.
As to those who do not believe that there is any Being having power
overthem, to whom they should be responsible fortheir good or bad
actions; therefore, they consider themselves independent to act in
whatever way they like. Their own fancies become their gods and they
live like slaves of their wishes and desires. Allaah states in the
Quran(what means):
" Have you seen he who has takenas his god his [own] desire, and
Allaah, knowing (him as such), left him astray, and has set a seal
upon his hearing and his heart, and put over his vision a veil? So who
will guide him after Allaah? Will you not then remember?" [Quran
45:23]
5- The believer never becomes despondent. He has a firm faith in
Allaah Who is The Master of all the treasures of the earthand the
heavens, Whose grace and bounty have no limit and Whose power is
infinite. This faith imparts to his heart extraordinary consolation,
fills it with satisfaction and keeps it filled with hope. Although he
may be met with rejection from all sides in this world, faith in and
dependence on Allaah never leave him, and on that strength he goes on
struggling. Such profound confidence canresult from no other belief
than belief in Allaah Alone.
Atheists have small hearts; in the sense that they depend on limited
abilities; therefore, in times of trouble they are soon overwhelmed by
despair and, frequently, they commit suicide .
The testimony of Prof. Joad is also very explicit on this point. He
writes about the West:
" For the first time in history there is coming tomaturity a
generation of men and women who have no religion, and feelno need for
one. They are content to ignore it. Also they are very unhappy, and
the suiciderate is abnormally high." [C. E. M. Joad. The Present and
Future of Religion, quoted by Sir Arnold Lunn., And Yet So New,
London, 1958, p. 228]
As to the world of Islam, let the views of a non-Muslim historian,
notin any way being sympathetic to Islam, be read with profit:
" In this uncompromising monotheism, with its simple and enthusiastic
faith in the supreme rule of a transcendent being, lies the chief
strength of Islam. Its adherents enjoya consciousness of contentment
and resignation unknown among followers of most creeds." [Suicide Is
Rare in Muslim Lands] (Phillip K. Hitti, History of the Arabs, 1951,
p.129)
6- This testimony of faith inspires bravery in man. There are two
things which make a man cowardly: (a) fear of death and love of
safety, and (b) the idea that there is someone else besides Allaah who
can take away life, and that man- by adopting certaindevices- can ward
off death. Belief in 'Laa ilaaha illallaah'' blocks and drives away
both these ideas. The first ideagoes out of his mind because he knows
that his life and his property and everything else reallybelong to
Allaah, and he becomes ready to sacrifice his all for the pleasure of
Allaah. He gets rid of the second idea because he knows that no
weapon, no man or animal has the power of taking away his life; Allaah
alone has the power to do so. A time has been ordained for him, and
all the forces of the world combined cannot take away anyone's life
before that time .
It is for this reason that no one is braver than theone who has faith
in Allaah. Nothing can daunt him: not even the strongest tempest of
adversity and the mightiest of armies .
7- The belief in 'Laa ilaaha illallaah' creates an attitude of peace
and contentment, purges the mind of jealousy, envy and greed, and
keeps away the temptations of resorting to base and unfair means for
achieving success. The believer understands thatwealth is in Allaah's
hands, and He apportionsit out as He Wills; that honor, power,
reputationand authority - everything - is also subjected to His Will,
and He bestows them as He Wills; and that man's dutyis only to
endeavor and to struggle fairly.
Dought & clear,- Ruling on dealing with mortgages in a non-Muslim country.
Perhaps my question hasbeen asked many times before. It is about
mortgages in non-Muslim countries. We live in a western society and we
live in rented accommodation so as to avoid riba. Recently we found
out that there are no houses for rent, and 96% of the market is based
on mortgages. All houses are offered for sale only.Some of them told
me that in this situation it is permissible for me to buy a house by
means ofa mortgage and, moreover, it is possible to get the mortgage
in the name of family insurance, so that the individual does not pay
riba or a mortgage; rather it is paid by the insurance. Is it
permissible to get a mortgage in the name ofthe family insurance, in
such a way that you and other trustees or borrowers are not dealing
directly with thebank and the lawyer takes care of dealing with the
mortgage on your behalf?
I hope that you can advise me as to whether that is permissible or not.
Praise be to Allaah.
A mortgage is a haraam riba-based transaction that is based on a loan
with interest in which the owner of the money takes as collateral the
property for the purchase of which the borrower is taking out the
loan, until the debt has been paid off along with the interest (riba).
If the debtor is late in making payments, then the owner of the money
is entitled to sell the property and take back his money.
This transaction is offered by riba-based banks or real estate
mortgage companies, and this transaction is done when the one whowants
to buy a house chooses a house, then hegoes to the mortgage company –
or to the riba-based bank – to ask them to buy that house and he
agrees to pay themoney in instalments, plus the interest that hasbeen
agreed upon. A representative of the company or bank meets with the
owner of the house and the third party, namely the borrower, and the
price of the house is paid in full to the owner. In some cases the
borrowerpays part of the price (down payment). And the contract is
signed with the borrower for the money paid to the owner of the house
plus the interest. The house ismortgaged to the mortgage company or
bank that pays the money to the owner of the house. If the borrower
fails to pay any instalment on his loan, the mortgage company has the
right tosell the house in order toget back the rest of the money that
it is owed bythe borrower.
This transaction clearly comes under the heading of blatant riba.
Allah, may He be exalted,has forbidden riba and has issued a warning
to those who consume it ofa severe punishment as He, may He be
exalted, says (interpretation of the meaning):
"Those who eat Riba (usury) will not stand (on the Day of
Resurrection) except likethe standing of a person beaten by Shaytaan
(Satan) leading him to insanity. That is because they say: "Trading is
onlylike Riba (usury)," whereas Allah has permitted trading and
forbidden Riba (usury). So whosoever receives an admonition from his
Lord and stops eating Riba (usury) shall not be punished for the past;
his case is for Allah (to judge); but whoever returns (to Riba
(usury)), such are the dwellers of the Fire - they will abide therein"
[al-Baqarah 2:275].
This riba-based transaction is not permissible either in Muslim
countries or non-Muslim countries; it is not permissible in order to
acquire houses or stores.
Some contemporary scholars have permitted this riba-based transaction
if it is in a non-Muslim country and it is done in order to acquire a
house in which to live. This permission is attributed to the Hanafi
madhhab, and some evidence is quoted for it. But many scholars have
challengedthis fatwa, including Shaykh Salaah as-Saawi (may Allah
preserve him)in his book Waqafaat Haadi'ah ma'a Fatwa Ibaahat
al-Qurood al-Ribawiyyah li Tamweel Shira' al-Masaakin fi'l-Mujtama'aat
al-Gharbiyyah.
mortgages in non-Muslim countries. We live in a western society and we
live in rented accommodation so as to avoid riba. Recently we found
out that there are no houses for rent, and 96% of the market is based
on mortgages. All houses are offered for sale only.Some of them told
me that in this situation it is permissible for me to buy a house by
means ofa mortgage and, moreover, it is possible to get the mortgage
in the name of family insurance, so that the individual does not pay
riba or a mortgage; rather it is paid by the insurance. Is it
permissible to get a mortgage in the name ofthe family insurance, in
such a way that you and other trustees or borrowers are not dealing
directly with thebank and the lawyer takes care of dealing with the
mortgage on your behalf?
I hope that you can advise me as to whether that is permissible or not.
Praise be to Allaah.
A mortgage is a haraam riba-based transaction that is based on a loan
with interest in which the owner of the money takes as collateral the
property for the purchase of which the borrower is taking out the
loan, until the debt has been paid off along with the interest (riba).
If the debtor is late in making payments, then the owner of the money
is entitled to sell the property and take back his money.
This transaction is offered by riba-based banks or real estate
mortgage companies, and this transaction is done when the one whowants
to buy a house chooses a house, then hegoes to the mortgage company –
or to the riba-based bank – to ask them to buy that house and he
agrees to pay themoney in instalments, plus the interest that hasbeen
agreed upon. A representative of the company or bank meets with the
owner of the house and the third party, namely the borrower, and the
price of the house is paid in full to the owner. In some cases the
borrowerpays part of the price (down payment). And the contract is
signed with the borrower for the money paid to the owner of the house
plus the interest. The house ismortgaged to the mortgage company or
bank that pays the money to the owner of the house. If the borrower
fails to pay any instalment on his loan, the mortgage company has the
right tosell the house in order toget back the rest of the money that
it is owed bythe borrower.
This transaction clearly comes under the heading of blatant riba.
Allah, may He be exalted,has forbidden riba and has issued a warning
to those who consume it ofa severe punishment as He, may He be
exalted, says (interpretation of the meaning):
"Those who eat Riba (usury) will not stand (on the Day of
Resurrection) except likethe standing of a person beaten by Shaytaan
(Satan) leading him to insanity. That is because they say: "Trading is
onlylike Riba (usury)," whereas Allah has permitted trading and
forbidden Riba (usury). So whosoever receives an admonition from his
Lord and stops eating Riba (usury) shall not be punished for the past;
his case is for Allah (to judge); but whoever returns (to Riba
(usury)), such are the dwellers of the Fire - they will abide therein"
[al-Baqarah 2:275].
This riba-based transaction is not permissible either in Muslim
countries or non-Muslim countries; it is not permissible in order to
acquire houses or stores.
Some contemporary scholars have permitted this riba-based transaction
if it is in a non-Muslim country and it is done in order to acquire a
house in which to live. This permission is attributed to the Hanafi
madhhab, and some evidence is quoted for it. But many scholars have
challengedthis fatwa, including Shaykh Salaah as-Saawi (may Allah
preserve him)in his book Waqafaat Haadi'ah ma'a Fatwa Ibaahat
al-Qurood al-Ribawiyyah li Tamweel Shira' al-Masaakin fi'l-Mujtama'aat
al-Gharbiyyah.
Dought & clear,- She swore that she would not speak to her and she sent her a text message; has she brokenher oath?.
A Muslim woman swore that she would not speak to another Muslim woman
because of a dispute that had arisen between them. Then the other
woman sent her several text messages, repeatedly, so the first woman
responded by a text message. Now the first woman is asking: doI have
to offer expiation for breaking an oath or not? What should I do if
Iwant to talk to her again?.
Praise be to Allaah.
If a person swears that he will not speak to someone, then writes a
message to him, there is a difference of opinion among the fuqaha' as
to whether he has broken his oath. The Hanafis andShaafa'is say that
he has not broken his oath.
The Maalikis and Hanbalis are of the view that he has broken his oath;
they regard sending messages and letters as coming under the same
heading as speaking.
But the more correct view is that writing is not regarded as speaking.
However we should examine the intention of the one who swore the oath
andthe motive that made him swear that oath. If he intended only to
prevent himself speaking verbally, then he has not broken his oath. If
he intended to prevent all kinds of communication, or if themotive for
swearing the oath was that he did notwant to communicate at all, then
he has broken his oath by writing.
It says in al-Mabsoot (9/23): If he wrote to him or sent a message, he
has not broken his oath because we stated that speaking can only be
verbal. Do you not see that none of us regards it as permissible to
say "Allah spoke to me", although His Book and His Messenger have come
to us? Rather we say that Allah spoke to Moosa, because he heard His
words withoutany intermediary. End quote.
It says in Kashshaaf al-Qinaa' (6/259): If he swears not to speak to
anyone, he breaks his oath by speaking to any person, male or female,
young or old, sane or insane. If the one who swore the oath writes a
letter or sends a message with a messenger, he has broken his oath,
becauseAllah, may He be exalted,says (interpretation of the meaning):
"It is not given to any human being that Allah should speak to him
unless (it be) by Inspiration, or from behind a veil, or (that) He
sends a Messenger" [ash-Shoora 42:51]. And 'Aa'ishah said: What is
between the covers of the Mushaf is the words of Allah. And because
this a means of communicating with people, so it is like speaking.
However, it says in ash-Sharh wa'l-Mubdi': The correct view is that
this is not speech. But if he intended not to communicate with him or
if the reason for his oath was the intention to shun him, then he
hasbroken his oath, unless the one who swore the oath intended not to
speak verbally to him, in which case he has not broken his oath by
writing or sending a message. End quote.
See: Mawaahib al-Jaleel, 3/299; Mughni al-Muhtaaj, 6/218
Secondly:
If she did not break her oath and there was something good to be
attained by speaking to this woman, then she should speak to her and
offer expiation for breaking her oath, because of the hadeeth of 'Abd
ar-Rahmaan ibn Samurah (may Allah be pleased with him) who said: The
Messenger of Allah (blessings and peace of Allah be upon him) said:
"If you swear to do something then see that something else is better
than it, then do that which is better and offer expiation for your
oath."
Narrated by al-Bukhaari,6343; Muslim, 1652
It was narrated that Abu Hurayrah (may Allah be pleased with him)
said: The Messenger of Allah (blessings and peace of Allah be upon
him) said: "Whoever swears an oath then sees that something else is
better than it, let him do that and offer expiation for his oath."
Narrated by Muslim, 1650
But if the oath was broken by writing to her– according to the details
discussed above –then she is no longer bound by her oath and she may
speak to her, but she has to offer expiation for breaking her oath.
And Allah knows best.
because of a dispute that had arisen between them. Then the other
woman sent her several text messages, repeatedly, so the first woman
responded by a text message. Now the first woman is asking: doI have
to offer expiation for breaking an oath or not? What should I do if
Iwant to talk to her again?.
Praise be to Allaah.
If a person swears that he will not speak to someone, then writes a
message to him, there is a difference of opinion among the fuqaha' as
to whether he has broken his oath. The Hanafis andShaafa'is say that
he has not broken his oath.
The Maalikis and Hanbalis are of the view that he has broken his oath;
they regard sending messages and letters as coming under the same
heading as speaking.
But the more correct view is that writing is not regarded as speaking.
However we should examine the intention of the one who swore the oath
andthe motive that made him swear that oath. If he intended only to
prevent himself speaking verbally, then he has not broken his oath. If
he intended to prevent all kinds of communication, or if themotive for
swearing the oath was that he did notwant to communicate at all, then
he has broken his oath by writing.
It says in al-Mabsoot (9/23): If he wrote to him or sent a message, he
has not broken his oath because we stated that speaking can only be
verbal. Do you not see that none of us regards it as permissible to
say "Allah spoke to me", although His Book and His Messenger have come
to us? Rather we say that Allah spoke to Moosa, because he heard His
words withoutany intermediary. End quote.
It says in Kashshaaf al-Qinaa' (6/259): If he swears not to speak to
anyone, he breaks his oath by speaking to any person, male or female,
young or old, sane or insane. If the one who swore the oath writes a
letter or sends a message with a messenger, he has broken his oath,
becauseAllah, may He be exalted,says (interpretation of the meaning):
"It is not given to any human being that Allah should speak to him
unless (it be) by Inspiration, or from behind a veil, or (that) He
sends a Messenger" [ash-Shoora 42:51]. And 'Aa'ishah said: What is
between the covers of the Mushaf is the words of Allah. And because
this a means of communicating with people, so it is like speaking.
However, it says in ash-Sharh wa'l-Mubdi': The correct view is that
this is not speech. But if he intended not to communicate with him or
if the reason for his oath was the intention to shun him, then he
hasbroken his oath, unless the one who swore the oath intended not to
speak verbally to him, in which case he has not broken his oath by
writing or sending a message. End quote.
See: Mawaahib al-Jaleel, 3/299; Mughni al-Muhtaaj, 6/218
Secondly:
If she did not break her oath and there was something good to be
attained by speaking to this woman, then she should speak to her and
offer expiation for breaking her oath, because of the hadeeth of 'Abd
ar-Rahmaan ibn Samurah (may Allah be pleased with him) who said: The
Messenger of Allah (blessings and peace of Allah be upon him) said:
"If you swear to do something then see that something else is better
than it, then do that which is better and offer expiation for your
oath."
Narrated by al-Bukhaari,6343; Muslim, 1652
It was narrated that Abu Hurayrah (may Allah be pleased with him)
said: The Messenger of Allah (blessings and peace of Allah be upon
him) said: "Whoever swears an oath then sees that something else is
better than it, let him do that and offer expiation for his oath."
Narrated by Muslim, 1650
But if the oath was broken by writing to her– according to the details
discussed above –then she is no longer bound by her oath and she may
speak to her, but she has to offer expiation for breaking her oath.
And Allah knows best.
Sunnah is like Medicine, Islamic Stories,-
Sunnah is like Medicine
Shaikh Khidir from Toronto, Canada once gave a very beautiful example
on the importance of following the ways (sunnah) of Prophet Muhammad
(peace be upon him). He said that sunnah is like medicine. Usually,
when we visit the doctors for treatment, they write onthe
prescriptions the medicines we need. We take these prescriptions to
pharmacists who thensell the medicines to us. Sometimes these
medicines are bitter and hard to swallow, but we still consume them as
weknow that the cure is in them. Similarly, each andevery sunnah has
physical and spiritual cure for us in this world and in the hereafter.
Even if some of sunnah are hard to follow, we should still follow them
as the cure is in them.
"...So take what the Messenger gives you, and refrain from what he
prohibits you..." Al Quran 59:7
Shaikh Khidir from Toronto, Canada once gave a very beautiful example
on the importance of following the ways (sunnah) of Prophet Muhammad
(peace be upon him). He said that sunnah is like medicine. Usually,
when we visit the doctors for treatment, they write onthe
prescriptions the medicines we need. We take these prescriptions to
pharmacists who thensell the medicines to us. Sometimes these
medicines are bitter and hard to swallow, but we still consume them as
weknow that the cure is in them. Similarly, each andevery sunnah has
physical and spiritual cure for us in this world and in the hereafter.
Even if some of sunnah are hard to follow, we should still follow them
as the cure is in them.
"...So take what the Messenger gives you, and refrain from what he
prohibits you..." Al Quran 59:7
A Sign from Allah,Islamic Stories,-
A Sign from Allah
The following incident has been narrated by Colonel Amir Uddin who
originally heard it from his wife. Colonel Amir Uddin is a well known
caller to Islam through whose effort over 6,000 people have accepted
Islam all over the world. He is 86 years old and have been to over 56
countries to call people towards Allah.
During one such journeys to invite peopleto Islam, his wife met a
woman who was a new Muslim. While travelling, they came to know how
she became a Muslim. The woman said that shewas originally a
Christianbut her husband was a Muslim. Her husband used to tell her
about the oneness of God everyday. One day while she was in the
Church, she asked the Priest whether the Muslims' cocept of oneness of
Godwas correct or the Christians' concept of Trinity was correct. The
Priest told her that the Muslims are correct and he also advised her
to keep this matter secret. She became very confused after hearing
this. At night when she went home, she prayed to God to show her which
path was the truth. She started reading the Bible thoroughly to search
for answers. One night after she prayed to God to show her the truth,
she opened the Bible and to her amazement, the entire Bible appeared
to her as Arabic text! She mentioned this to an Imam who told her that
this was a sign from Allah to accept the Quranas her guidance instead
of the Bible. She becameMuslim there and then.
Dear readers, such incidents are nothing new. These incidents happen
on a daily basis to those who are searching for the truth. We did not
come to this world with our own will.We will not leave this world with
our own will.Then why live this life according to our own will? A
Muslim is that person who submits to the will of Allah. Let us all
submit to Allah, Who is the Lord of everything in and out of this
universe. "And whoever seeks a religion other than Islam, it will
never be accepted of him, and in the Hereafter he will be one of the
losers." (Al Quran, 3:85)
The following incident has been narrated by Colonel Amir Uddin who
originally heard it from his wife. Colonel Amir Uddin is a well known
caller to Islam through whose effort over 6,000 people have accepted
Islam all over the world. He is 86 years old and have been to over 56
countries to call people towards Allah.
During one such journeys to invite peopleto Islam, his wife met a
woman who was a new Muslim. While travelling, they came to know how
she became a Muslim. The woman said that shewas originally a
Christianbut her husband was a Muslim. Her husband used to tell her
about the oneness of God everyday. One day while she was in the
Church, she asked the Priest whether the Muslims' cocept of oneness of
Godwas correct or the Christians' concept of Trinity was correct. The
Priest told her that the Muslims are correct and he also advised her
to keep this matter secret. She became very confused after hearing
this. At night when she went home, she prayed to God to show her which
path was the truth. She started reading the Bible thoroughly to search
for answers. One night after she prayed to God to show her the truth,
she opened the Bible and to her amazement, the entire Bible appeared
to her as Arabic text! She mentioned this to an Imam who told her that
this was a sign from Allah to accept the Quranas her guidance instead
of the Bible. She becameMuslim there and then.
Dear readers, such incidents are nothing new. These incidents happen
on a daily basis to those who are searching for the truth. We did not
come to this world with our own will.We will not leave this world with
our own will.Then why live this life according to our own will? A
Muslim is that person who submits to the will of Allah. Let us all
submit to Allah, Who is the Lord of everything in and out of this
universe. "And whoever seeks a religion other than Islam, it will
never be accepted of him, and in the Hereafter he will be one of the
losers." (Al Quran, 3:85)