Benefits of Duaa

Numan bin Basheer narrates from Rasool-Allah , "Duaa isibadat." Then
He readthis ayat . (Tirmizi, Abu Dawod, and Ibn-e-Majah)
Abu Hurairah narrates from Rasool-Allah , "In the court of Allah,
there is nogreater thing than duaa" (Ibn-e-Majah)
Abdullah bin Umar narrates from Rasool-Allah ," Amongwhatever has been
descended and whatever has not been descended Duaa is beneficial of
all. Oh people of Allah! Assume Duaa a must for yourselves. (Tirmizi)
Abdullah bin Umar from Rasool-Allah ,"For whoever the door of duaa
opened, for him the doors of mercy are opened. Whatever duaa is asked
from Allah the best duaa is for well-being and safety among them."
(Tirmizi)
Abu Hurairah narrates from Rasool-Allah , "Allah isextremely
displeased with the person who doesn't do duaa to Allah". (Tirmizi)
Salman narrates fromRasool-Allah , "Your Rab is modest and kind. A
person raise his hands in HIS court and HE leave them empty, Allah
shies from it." (Tirmizi and Abu Dawood)
Jabir narrates from Rasool-Allah ,"Whoever does duaa to Allah, Allah
fulfills his seeking or in exchange averts misfortune until the duaa
is not related to sin or breaking some relation." (Tirmizi)
Abu Hurairah narrates from Rasool-Allah , "Do duaa to Allah with this
confidence that HE will accept it and know this well that Allah
doesn't accept the duaa done with a negligent and careless heart.
(Tirmizi)
Salman Farsi narrates from Rasool-Allah ,"Duaa turns away destiny and
good deeds lengthen age. (Tirmizi)
Umar narrates that,"Whenever Rasool-Allah raised his hands for duaa He
did not put down them down until HE took both hands over his face."
(Tirmizi)
Aisha (Radi Allahu Anha) narrates that,"Rasool-Allah liked duaas that
were inclusive and he left the rest." (Abu Dawood)
Abdullah bin Umar narrates from Rasool-Allah , "Duaa for a person not
present is accepted quickly by Allah." (Tirmizi and Abu Dawood)
Abu Hurairah narrates from Rasool-Allah , "Three duaas are such in
which there is no doubt of their acceptance: 1) Father's duaa 2)
Traveler's duaa 3) Duaa of the oppressed". (Timizi, Ibne Majah)
Abu Hurairah narrates from Rasool-Allah , "Three types of people's
duaas are not rejected: 1) At the time of iftar the person who has
fasted 2) Adil ruler's duaa 3) The duaa of the oppressed. Allah raises
the duaa of the oppressed on the clouds and the doors of heaven are
opened for it and Allah says, "Oath of MY Majesty and Honour! I will
help and aid you. Even though if the help is after few days."
(Tirmizi)
Abu Hurairah narrates from Rasool-Allah , "When anyone of you does
duaa then don't say "Oh Allah! Forgive me if you want", "Have mercy on
me if you want", "Give me subsistence if you wish" rather believe
completely that HE will do whatever HE wishes. Nobody can force HIM."
(Bukhari)
Abu Hurairah narrates from Rasool-Allah , "Allah excepts the duaa of a
person till the duaa is not related to sin or breaking of some
relation and until he does not haste in that duaa. The people (May
Allah be happy with them) asked, "Oh Rasool-Allah! What is meant by
haste?" He replied,"That the person say "I did duaa again and again
but my duaa wasn't accepted and afterwards he becomes hopeless and
leaves the duaa. This is called haste." (Muslim)
Jabir narrates from Rasool-Allah , "Don't do Bad-duaa [against]
yourself, your wealth, or for your children. May it be the moment of
acceptance in the court of Allah and your Bad-duaa be accepted.
(Muslim)
Boraidah narrates that Rasool-Allah heard a man performingduaa like so
*1, so He said, "He [the man] has performed duaa with the Ism-e-Azam
and when Allah is asked through the Ism-e-Azam,Allah grants and when
duaa is performed with it HE accepts it." (Tirmizi and Abu Dawood)
Asma binte Yazeed (Radi Allahu Anha) narrates from Rasool-Allah
,"Ism-e-Azam is in these two ayahs and in the beginning of Ale-Imran .
" (Tirmizi and Abu Dawood)
Abu Hurairah narrates from Rasool-Allah , "Saying is dearer to me than
this world and all that is in it." (Mislim)
Abu Hurairah narrates from Rasool-Allah ,"Whoever said hundred times
in one day his sins are erased even if they are equal to the foam of
the sea." (Muslim and Bukhari)
Abu Hurairah narrates from Rasool-Allah , "Every Prophet had a special
duaa which is accepted in the court of Allah. All Prophets were in
quick in their duaas. On the day of Judgment, for theintercession of
my Ummah, I have saved my duaa. My duaa will reachto every person in
my ummah, who did not make any partners with Allah. (Muslim)

Etiqette of Eating food

Aisha Siddiqa (Radi Allahu anha) narrates that the Prophet of Allah
said, "Whenever one eats then he should say the name of Allah (say )
and if he forgets to say Bismillah in the beginning then he should
say, " " (Tirmizi, Abu Dawood, and Hakim)
Wahshi Bin Harb (Radi Allahu anhu) narrates that the Prophet of Allah
said, "Eat together and read , in this, there is blessing for you."
(Masnad Imam-e-Ahmad, Sunan-e-Abi Dawood, Ibne Majah)
Jabir Bin Abdullah (Radi Allahu anhu) narrates that the Prophet of
Allah said, "Whenever someone enters the house and at the time of
entering and eating recites , the Shaitan says to his offspring that
"you will not be able to live or eat in this home", and if at the time
of entrance onedoesn't read then he [the devil] says "that you have
found a place to live" and if someone doesn't read at thetime of
eating then he says "you found a place to live and you have found
food." (Sahih Muslim)
Amr Bin Abi Salma (Radi Allahu anhuma) narrates that I was child in
the care of the Prophet of Allah . While eating I would put my mouth
on every side of the dish. Rasul-Allah said,"After reading , eatfrom
the right side and eat from that side of the dish which is nearer to
you. (Bukhari and Muslim)
Jabir Bin Abdullah and Asma (Radi Allahu anhuma) narrate that
Rasul-Allah said, "Coolyour meal because thereis no blessing in hot
food. (Rawahul-Hakim and Abu Dawood)
Abu Saeed Khizri (Radi Allahu anhu) narrates that the Prophet of Allah
used to recite after eating food. (Tirmizi)
Aqba Bin Amir (Radi Allahu anhu) narrates Rasul-Allah said, "Thatmeal
which has not been read on is illness and there is no blessing in it.
The compensation for it is that if the table cloth has not been picked
up then read and eat somethingand if the table cloth hasbeen picked up
then read and a lick the fingers. (Ibn Asakar)
Ans Bin Malik (Radi Allahu anhu) narrates that Rasul-Allah
said,"Whenever you eat or drink, read this, then you will not get any
illness even if it has poison: (Rawahul Daylmee)
Abdullah Bin Umar (Radi Allahu anhuma) narrates that Rasul-Allah
said,"When one eats then he should eat with the righthand and when one
drinks then he should drink with the right hand. (Bukhari & Muslim)
Ka'ab Bin Malik (Radi Allahu anhu) narrates Rasul-Allah would eat with
three fingers and before wiping would lick them with the tongue.
(Bukhari and Muslim)
Jabir bin Abdullah (Radi Allahu anhuma) narrates that Rasul-Allah
said,"Lick the fingers and the dish. You don't know which part of meal
has blessings." (Sahih Muslim)
Nobelsha (Radi Allahu anhu) narrates from Rasul-Allah said,"Whoever,
after eating will lick the dish, that dish will do Istighfar for him.
(Tirmizi and Musnad-e-Imam Ahmad)
Abdullah Bin Abbas (RadiAllahu anhuma) narrates the Prophet of Allah
said, "Do not blow from your mouth into food and water." (Rawahe
Tibrani)
Aisha Siddiqa (Radi Allahu anha) narrates that Rasul-Allah entered the
house and saw some fallen bread. He picked it up, wiped it,and ate it.
Afterwards Hesaid, "Aisha, respect good things. When this thing
(bread) runs away from a nation it doesn't return." (Ibn-e-Majah)
Abdullah Bin Umme Haraam (Radi Allahu anhu) narrates that Rasul-Allah
said,"Respect bread. It is fromthe blessings of the skiesand earth.
Whoever eats fallen bread from the table cloth for him there is
Maghfirah [salvation]. (Rawahe Tibrani)
Aisha Siddiqa (Radi Allahu anha) narrates that Rasul-Allah said,"Do
not get up fromFrom food (DastarKhawan-Mat) until Food has been picked
up" (Ibn-e-Majah)
Abudllah Bin Umar (Radi Allahu anhuma) narrates that Rasul-Allah
said,"When the table cloth is chosen, no one should stand until the
table cloth is picked up and heshould not take away hishand from the
food untilall have finished eating. If he his going to stop his hands
from the food, he should excuse himselfbecause without excusing
(oneself) to stopping the hands will embarrass the other person
sitting on the table cloth and he too will pull his hands from the
food and it's possiblethat he might still necessitate food.
Ans Bin Malik (Radi Allahu anhuma) narrates that Rasul-Allah
said,"Whoever wants that Allah Ta'ala increase blessings and goodness
in his home then he should do wudu when the food is presented in front
of him and do wudu when it is picked i.e., wash the hands and the
mouth. (Ibn-e-Maajah)
Abu Hurairah (Radi Allahu anhu) narrates that the Rasul-Allah said,
"If there is the smellof grease on one's hand and he sleeps without
washing the hands and some problem reaches him then he should blame
himself. (Tirmizi, Abu Dawood, and Ibn-e-Maajah)
Abu Abs Bin Jabr (Radi Allahu anhu) narrates that Rasul-Allah
said,"Take off the shoes while eating because this is the better way."
(Rawahul Hakim)
Abu Jahefa (Radi Allahu anhu) narrates from Rasul-Allah said, "I don't
eat while (resting) on a pillow. (Bukhari)

Zikr of Allah

Abu Darda narrated that Rasool Allah said,"Should I not tell you of
such a thinga which are the best and purest deeds in the court of your
Lord, high in ranks (darajat), better for you then spending gold and
silver (in Allah's path), and better than slaying the neck of the
enemy during war? The Sahaba said, "Yes, Oh Rasool Allah! ." He said,
"Itis Zikr of Allah." (Tirmizi)
Abu Huraira narratedthat Rasool Allah said,"Any gathering in which
people sit and do not do Zikr of Allah and do not send Durood upon
their Prophet is of loss for them. If Allah wills, give them azab
(punishment) and if wills, forgive them." (Tirmizi)
Abu Huraira narratedthat Rasool Allah said,"Allah Tabaraka wa Ta'ala
says when a person moves his lips forZikr of Allah, I am with him. "
(Bukhari)
Abu Huraira narratedthat Rasool Allah said,"Allah Tabaraka wa Ta'ala
says I am closer to my slave than his supposition of which he keeps of
me. And when he/her does Zikr of Allah,I am with him/her. If he does
Zikr in his heart, I do his Zikr near MY proximity (closeness) and if
he does Zikr in a gathering, I mention him in a gathering Afdhal
(better) than it. (Bukhari)
Abu Musa Ash'ari narrated that Rasool Allah said, "He/She who does
Zikr of Allah and he/she who doesn't,their example is of like an alive
and a dead. (Bukhari)
Abu Huraira said thatRasool Allah said, "The angels look for those who
do Zikr of Allah on the paths. Whenthey find those who are doing Zikr
of Allah then they call each other, "Come, your desired has been
found." Then thoseangels cover those are doing Zikr of Allah up to the
skies of this world with their wings. And Allah Rabbul Izzat says
about them to those angels "What are my slave doing?" Though Allah
knows more than those angels. The angels say, "Those people are doing
your Tasbeeh, Tahmeed, and Tamjeed."Rab Ta'ala says, "Have they seen
me?" The angels say, "We swear byyour pure Entity, they have not seen
you." Rab Ta'ala says to them, "If they had seen me then what would be
their state?" The angels say, "If they could've seen you then they
would do your Tamjeed and your Tasbeeh even more."
Rab Ta'ala says, "What slaves are asking from me?" The angels say,
"They are asking for Jannat from you." Rab Ta'ala says, "Have they
seen Jannat?" The angelssay, "We swear by Your Pure Entity, they have
not seen Jannat." Rab Ta'ala says, "If they had seen Jannat then what
would be their state?" The angels say, "If these people had seen
jannat then their greed, desire, and inclination for it would
increase. Rab Ta'ala says, "What else are they doing?" The angels say,
"They are seeking refuge." Rab Ta'ala says, "From what are they
seeking refuge?" The angels say, "They are seeking refuge from Hell."
Rab Ta'ala says, "Have they seen Hell?" The angels say, "Oh Rab, we
swear by Your Pure Entity, they have not seen it." Rab Ta'ala, "If
they had seen it then what would be their state?" The angels say, "If
they had seen it then they would run even further away from it and
fear it even more.
Rab Ta'ala says, "angels, Be witnesses that I have forgiven them." An
angelsays, "There is one person amongst them who is not part of those
who do Zikr, he is there for some necessity of his/her." Rab Ta'ala
says, "These are such people that even those sitting among them are
not deprived." (Bukhari)
Anas narrated that Rasool Allah said, "When you pass by gardens of
paradise, eat fruits of them. The Sahaba said, "What are the gardens
of Paradise?" He said, "The gatherings of Zikr." (Tirmizi)
Abu Huraira narratedAbu Saeed Khudri said that Rasool Allah said,
"Whenever a Jama'at (a group of people) sits for Zikr of Allah, the
angels surround it. Blessing covers that Jama'at. And peace and calm
descends on them. And Allah mentions them to the angels present in
HIScourt. (Muslim)
Ameer Muaviah narratedthat the Rasool Allah passed by a Jama'at and
asked them, "Why have you gathered here?" Some people of the Jammat
replied, "We have gathered here for the Zikr and Hamd of Allah because
by guidingus towards Islam He did favor on us. Rasool Allah said, "By
Allah, have you gathered only for this (purpose)?" They said, "By
Allah, we have gathered here only for such purpose. Rasool Allah said,
"I did not give you oath because ofany imputation (doubt) rather it is
because Jibraeel came to me and told me that Allah Azzawajal boasts of
you in the gathering of the angels. (Muslim)
Abdullah Bin Abbas narrated that Rasool Allah said, "The Shaitan
sticks to the heart of the child of Adam. When he does Zikr of Allah,
he (the Shaitan) runs away fromhim. And when the child of Adam becomes
careless from the Zikr of Allah, the Shaitan beginsto put was-wasah
(evil suggestions) into his heart. (Bukhari)
Abdullah Bin Umar narrated that Rasool Allah said, "Don't have a
conversation [without] Zikr of Allah. Because talking too much without
Zikr of Allah is the reason for the heart's hardness andwretchedness.
And that person becomes distant from Allah in whose heart there is
wretchedness. (Tirmizi)
Abudullah Bin Bisr narrated that one person asked, "Ya RasoolAllah!
There are manycommands on me of Islam. Tell me of such a thing which I
may hold on to steadfast. Rasool Allah replied, "Always keep your
tongue wet from Zikr of Allah." (Tirmizi)
Abdullah Bin Bisr narrated that a villager came to the Holy Court
ofRasool Allah and asked, "Which man is thebest?" Rasool Allah said,
"It is the luck and good-fortune of that person whose life is longand
his deeds are good."He asked, "Ya Rasool Allah! Which deed is the
best?" Rasool Allah said, "Your tongue bewet from Zikr of Allah when
you part from this world. (Tirmizi)
Muaaz bin Jabal narrated that Rasool Allah said, "The people of Jannat
will only regret that momentwhich had been empty of Zikr of Allah."
(Beheqi)

The caliphate of 'Umar -III

Conquest of Jerusalem , 15 AH/ 636 AD
In course of time, when Muslim troops were winning victories in
Antakiyah and its suburbs, Yazeed bin Abu Sufyaan the governor of
Damascus sent his brother, Mu'aawiyah bin Abu Sufyaan towards
Qaisariyah (Caesarea or Kayseri) as per the Caliph's order. After a
heavy toll of 80,000 Christians, the city fell to the Muslims.
Heraclius now ordered Artabun, anoted general, to gather troops in
Ajnadain. Artabun kept a huge army under his direct command and two
other detachments in Ramlah and Jerusalem . The opponents of Islam
were well-equipped and huge in number, awaiting the arrival of the
Muslim force. 'Amr bin Al-'Aas marched to Ajnadain to face Artabun
while he dispatched Alqamah bin Hakeem Firaasi and Masroor bin Al-Akki
to Jerusalem and Abu 'Ayyoob Al-Maaliki to Ramlah with the permission
of Abu 'Ubaydah . A fierce battle was fought in Ajnadain. It was a
conflict similar to Yarmook. Artabun could not muster courage to face
'Amr bin Al-'Aas and fled to Jerusalem and the cityfell to the Muslim
forces.
After the getaway of Artabun to Jerusalem, 'Amr bin Al-'Aas conquered
Ghazzah (Gaza), Sabastiyah, Nabulus (Nablus), Ludd, Amawas, Bayt
Jibreen, and Yafa (Yafo). He then proceeded to Jerusalem and tightened
the siege. About the same time, Abu 'Ubaydah had proceeded to
Palestine . The news of his arrival disheartened the besieged
Christians who until then, had been defending themselves. They were
left with no alternative but to accept peace negotiations. All of them
knew about the readiness of the Muslims to accept a peace proposal and
theireasy terms. However, the Christians of Jerusalem put an unusual
condition on finalizing the peace agreement. They wanted the Caliph of
Islam to reach Jerusalem to write down the peace document. Even though
the fall of the city was only a matter of time, Abu 'Ubaydah was in
favor of avoiding further death and destruction, so he preferred peace
to war. He wrote a letter tothe Caliph describing the whole account of
events with the request that his arrival in Jerusalem could win for
them thecity without shedding a drop of blood.
'Umar convened a meeting ofall the distinguished Companions and
consulted them. 'Uthmaan declared that the Christians had been struck
with terror and had lost heart and that if the Caliph were to reject
their request, they would be still more humiliated, and consider that
theMuslims regarded them with utter contempt, they would lay down
their arms unconditionally.'Ali however, dissented from this view and
gave the contrary opinion; and 'Umar shared the same opinion.
'Umar's journey to Palestine
On this historic mission to Jerusalem , a bag full of parched barley
meal, a camel, a slave, and a wooden cup were all the belongings of
'Umar the Chiefof the Muslims, when he left Al-Madeenah, the
headquarters ofIslam. Leaving 'Uthmaan in charge of Al-Madeenah, he
set out on the journey noted for its strain and stress.
It was a unique scenario of Islamic equality and human dignity, that
at times, the Caliph sat on the camel and the slave walked along
holding the rein of the camel and at other times, vice versa. It was
the journey of a magnificent and powerful Islamicruler whose cavalry
had already trampled down palaces and crowns and thrones under the
hooves of its horses. It was Rajab16 AH (After Hijrah), when Madaa'in
and Antakiyah ( Antioch ) had been conquered.
The commanders of the Muslim forces at Damascus and Jerusalem had
already been informed aboutthe movement of the Caliph of Islam. Thus
Yazeed bin Abu Sufyaan, Abu 'Ubaydah bin Al-Jarraah and Khaalid bin
Al-Waleed received the Caliph of Islam with exemplary honor. However,
when 'Umar saw them arrayed in brilliant dresses and imposing
appearance, he flew into a fit of rage at the sight of them and
remarked: "Within the short span of two years have you fallen into
Persian habits?" However, when the officers explained that they had
their weapons beneath their luxurious dresses and they had not lost
their Islamic character, the Caliphgained peace of heart.
The Caliph stayed for a long whileat Jabiah, where some of the nobles
of the city proceeded to see him and the treaty was drawn up there.
The elite of the Companions like Khaalid bin Al-Waleed, 'Amr bin
Al-'Aas, 'Abdur-Rahmaan bin 'Awf and Mu'aawiyah subscribed to it.
The Conquest of Egypt
During 'Umar's stay in Jerusalem , 'Amr bin Al-'Aas had obtained his
consent for launching an attack on Egypt . 'Amr marched to Egypt at
the head of 4000 troops. In his dispatch from Al-Madeenah, the Caliph
of Islam put before Muqawqis, the king of Egypt , three conditions:
accept Islam or pay Jizyah (poll protection tax as a sign of their
surrender to Muslims) or prepare for battle. The Roman general Artabun
along with his entire army was in Egypt at that time. First Artabun
moved forward andthen fled the battlefield after experiencing a
decisive defeat.
Afterwards the Muslim army advanced further and laid siege around 'Ayn
ash-Shams and from there dispatched two squadrons to besiege Farama
and Alexandria . Both the cities fell to the Muslim troops. 'Amr bin
Al-'Aas then sent Az-Zubayr bin Al-Awwaam to Fustaat as a commander;
he conquered the fortified citadel after a heavy encounter. 'Amr bin
Al-'Aas attacked Alexandria , which fell after a siege of three
months.
The Summary of Conquests
The area of conquests during the Caliphate of 'Umar is said to have
spread over 2,2,500,000 square miles. This was the result of victories
won by people who were once considered "small and wretched" against
the mighty empires of Persia and Rome . The conquests of the Caliph
'Umar include Persia , Iraq , Jazeerah, Khurasaan, Baluchistan , Syria
, Palestine , Egypt , and Armenia . The provinces carved out by 'Umar
himself in 22 AH, were Makkah, Al-Madeenah, Syria, Jazirah, Basrah,
Kufah, Egypt, Palestine, Khurasaan, Azerbaijan and Persia. Some of
them were equal to two provinces in area, with two centers of power
and separate governors and their administrations.
Firsts accomplished by 'Umar
'Umar invented and enforced many things in the sphere of financial,
political, administrative and social spheres, which are
accomplishments first instituted by him. Some of them are mentioned
below:
· He set up a formal Bayt-ul-Maal or public treasury and
introduced the Hijri calendar
· He adopted the appellation of Ameer Al-Mu'mineen (Commander of
the Faithful)
· He established a regular department for the military; a
separate department for financialaffairs, and fixed the salaries for
men in voluntary services.
· He also introduced the practice of measuring the land and
keeping its record, adopted acensus system, he had canals dugand
populated cities like Koofah, Basrah, Jeezah, Fustaat ( Cairo ) and
delineated provinces out of the occupied territories.
· He was first to allow traders of rival countries to enter
Muslim territories for the purpose of business.
· He was also the first to makeuse of the whip for corporal
punishment and set up a prison and police department.
· He introduced a system of collecting direct information
concerning states and conditions of the masses, he established a
secret intelligence service.
· He had wells bored, built houses and fixed a daily payment for
the destitute among the Christians and the Jews.
Martyrdom of 'Umar Al-Faarooq
'Umar was one day walking in Al-Madeenah when a Persian youth, named
Fayrouz who was known by the patronymic `Abu-Lu'lu'ah, met him. That
youth was a slave under Al-Mugheerah bin Shu'bah and had been taken
captive after the conquest of Nahawand. He complained to the Commander
ofthe Faithful about his master, saying that he had imposed uponhim a
very heavy tax. 'Umar askedhim about his job, and he answered that he
worked as a carpenter, a blacksmith and a house painter. Then 'Umar
remarked that the tax his master had imposed upon him was quitefair,
but the youth was not happywith that remark, and went awayfull of
indignation.
The next day when the people assembled in the mosque to perform the
morning prayer, Fayrouz came into the mosque armed with a poisonous
dagger. As the ranks of the congregation were put straight and in
order, and 'Umar came up and took his position at the head of the
ranks to lead the prayer, Fayrouz suddenly rushed from the first rank
and struck 'Umar six consecutive blows, one of which fell below his
navel.
He was wounded on Wednesday, Thul-Hijjah 27, 23 AH, died, and was
buried on Muharram 1, 24 AH. His term as Caliph was ten and a half
years. Suhayb led his funeral prayer. ' Ali , Az -Zubayr, 'Uthmaan,
'Abdur-Rahmaan bin 'Awf and 'Abdullaahbin 'Umar lowered his body into
the grave and performed theburial service.

Juwayriyyah Bint Al-Haarith

The fifth year of Hijrah (the Migration of Prophet Muhammad from
Makkah to Al-Madeenah)was a year rich in major events. During its
second half, the Muslims were busy fighting the Parties (coalition of
the tribes that rallied against them in an attempt to impede the
spread of Islam).
Muslims dug a trench around Al-Madeenah to defend it against the
enemies outside. But a greater danger was facing them from inside,
that of the Jewish tribes who breached the peace treaty. After
defeating the Parties, the Prophet rallied the Muslims against the
Jewish tribe of Banu An-Nadheer first. They blockaded their fortress
for twenty-five days until they all surrendered. Then the Muslims set
off towards the tribe of Banu Al-Mustaliq who were gathering forces to
fight them.
The two armies met at a watering well called Al-Muraysee'.A fierce
battle took place which ended by a heavy defeat of Banu Al-Mustaliq.
Most of their fighters were killed and their women were taken
captives. Their leader,Al-Haarith Ibn Dhiraar, escaped, but his
daughter, Barrah, fell to the hands of the Muslims.
The Prophet distributed the captives among the Muslims. The daughter
of Al-Haarith fell to the lot of Thaabit Ibn Qays . 'Aa'ishah who
accompanied the Prophet on this expedition, related: "When the Prophet
distributed the captives of Banu Al-Mustaliq, she (Barrah) fell to the
lot of Thaabit Ibn Qays ( ). She was married to her cousin, who was
killed during the battle. She gave Thaabit a deed (document), agreeing
to pay him for her freedom. She was a very beautifulwoman. She
captivated every man who saw her. She came to the Prophet to ask for
his help in the matter. As soon as I saw her at the door of my room, I
took a dislike to her, for I knew that he would see her as I saw her.
She went in and told him who she was, the daughter of Al-Haarith Ibn
Dhiraar, the chief of his people. She said: 'You can see the state to
which I have been brought. I have fallen to thelot of Thaabit, and
have given him a deed for my ransom, and I have come to ask your help
in thematter.' He said: 'Would you like something better than that? I
will discharge your debt, and marry you.' She said: 'Yes, O Messenger
of Allaah!' 'Then it is done.' He replied." [Ahmad]
This was the event that turned Barrah's (later named Juwayriyyah by
the Prophet ) life around. For not only did she accept Islam, thus
saving herself from Hellfire, but by accepting the Prophet for her
husband and thus became Umm Al-Mu'mineen (Mother of the Believers).
The news that the Prophet had married Juwayriyyah spread out, and now
that Banu Al-Mustaliq were the Prophet's relatives by marriage, the
Muslims found it hard to keep them as their captives. "The relatives
of the Messenger of Allaah!" They exclaimed. They set them free. A
hundred families were released from captivity because of this blessed
marriage."I do not know a woman who was a greater blessing to her
people than she." Said 'Aa'ishah .
Juwayriyyah was a woman ofexceptional beauty, and because she belonged
to the highest classof her society, she acquired the best upbringing
and education that was available during her time. She was twenty years
old when the Prophet married her. No doubt, she was the source
ofjealousy for his other wives but this did not prevent them from
appreciating her good character and companionship.
When the Prophet went back to Al-Madeenah after that raid (on Banu
Al-Mustaliq), with Juwayriyyah and was at a place called
'Thaatul-Jaysh', he entrusted her to one of the Ansaar (supporters of
the Prophet from Al-Madeenah). Her father, Al-Haarith, discovered that
she had been captive and went back to Al-Madeenah, bringing his
daughter's ransom. When he reached Al-'Aqeeq (a place near
Al-Madeenah), he looked at the camels he had brought as her ransom and
admired two of them greatly, so he hid them in one of the passes of
Al-'Aqeeq. Then he came to theProphet dragging the camels behind him,
and told him: "My daughter is too noble to be takenas a captive. Set
her free by this ransom." The Prophet replied: "Isn't it better that
we let her choose for herself?" "That is fair enough," said
Al-Haarith. He cameto his daughter and said: "This man is letting you
choose so do not dishonor us!" "I choose the Messenger of Allaah," she
replied calmly. "What a disgrace!"he exclaimed.
The Prophet then said: "Where are the two camels which you have hidden
in Al-'Aqeeq in such-and such a pass?" Al-Haarith exclaimed: "I bear
witness that there is none worthy of worship but Allaah, and that you
Muhammad are the Messenger of Allaah! For none could have known of
this but Allaah." He and his two sons who were with him and some of
his men accepted Islam. The Prophet asked him again for his daughter's
hand and he accepted. The Prophet gave his new bride four hundred
Dirhams as her dowry.
Juwayriyyah accepted Islam wholeheartedly and followed the excellent
example of her husband in the worship of her Lord, trying to even
compete with him at times. He left her roomonce for Fajr (dawn prayer)
and came back after Dhuha (forenoon): "I spent all the time you were
absent supplicating," she told him . He said: " Shall I tell you a few
words, if yousay them they will be heavier in the scale (on the Day of
Judgment) than what you have done? You say; 'Subhaana Allaahi 'adada
khalqih, subhaana Allaahi ridha nafsihi, subhana Allaahi zinata
'arshihi, subhaana Allaahi midaada kalimaatih." (Exalted (and Praised)
is Allaah as many times as the number of His creatures, and as much as
pleases Him, and as much as the weight of His Throne, and as much as
the ink for His Words). [At-Tirmithi]
Juwayriyyah spent her life in seclusion after the Prophet passed away.
The Caliphs would provide for her sustenance, but she would spendit
all for the sake of Allaah. She performed Hajj many times, and was
known for her passionate worship.
She kept away from all the trials that raged later during her life.
She died during the caliphate of Mu'aawiyah at the age of sixty five.
Source: Aljumuah, vol. 13

Entering the marital bond – :The wedding night

For a woman, the wedding day is one of the happiest and most exciting
days of her life. The preparations, the guests and the festivities are
all in anticipation ofthis very special event. At the same time, many
women also experience a great deal of apprehension and anxiety,
particularly as the wedding night approaches. Many are concerned about
how it will be for them, what will happen, how their newhusbands will
treat them. It is an unknown experience that stirs upmany emotions and
concerns.
Islam is a religion that has maintained the special nature of the
wedding and the wedding night, providing specific prescriptions for
those events. Intimate relations between a man and a woman are only
allowed within the marital bond, ensuring the uniqueness of that day
and that relationship. It is important to recall that the union of man
and woman is an innate occurrence and, because of that, it will come
naturally. Allaah Says (what means): "And We created you in pairs."
[Quran 78: 8] Islam has regulated this relationship on the basis of
wisdom and nature. Through marriage, the natural instinct is provided
for within reasonable and appropriate limits. This prevents the
disorder and disharmony that we see in societies where these limits
are not in place. The Islamic prescriptions are the most beneficial
for the human beings, as well as the society in regard tosexual and
marital relations. The individual is able to fulfill his or her
desires in a healthy and wholesome manner, while protecting the
society from iniquity at the same time.
So, as couples unite, they should reflect upon the fact that they
arefulfilling an important duty in Islam and will be rewarded
accordingly. There is also a spiritual component to this unionalong
with the other elements. This means that they will be accountable to
Allaah in all that they do in relation to this union. They are
embarking on a new course in life, which will present new challenges
and new joys. They will need to learn about each other – the other
person's needs, personality, temperament,and uniqueness. Patience will
be needed since any match will not be perfect and there will most
certainly be differences. This will be true regarding intimate matters
as well, and this should be kept in mind as the couple begins their
journey together on the first day of marriage. The couple should take
time to get toknow and understand one another and to discover the
uniqueness and desires of their new life partner. This should be done
in a gradual and sensitive manner. Each individual should be more
concerned about the needs and wants of their partner,more so than his
or her own self. This is a very delicate issue, especially for women
who are generally more sensitive and emotional.
Mothers, sisters and friends who are experienced should assist in
preparing the bride for the wedding night. They should be supportive
and provide her with the necessary information. This will lessen her
anxiety and make her feel comfortable knowing that other women have
had similar experiences. All of this should be done, of course,
without providing specific detailsof each individual's experiences for
this is a very personal matter. The discussion can be general and
based upon the Quran and the Sunnah.
The following are some of the etiquette that should be considered in
preparing for this special night. This information will also be
valuable and useful throughout the marriage.
1. Special supplications and prayer
As the union for a man and a woman embodies an inherent spiritual
component, the couple should remember Allaah at this time. The husband
should put hishand on his wife's head and supplicate for her. The
Prophet said: "If one of you marries a woman, he should take her by
her forelock, mention Allaah's Name and supplicate for blessing by
saying, 'O Allaah, I ask you for her good and the good of what You
have dispositioned her toward and I seek refuge (in You)from her evil
and the evil You have dispositioned her toward.'" [Al-Bukhaari]
Following this, the couple performs two Rak'ahs (units of prayer) together.
Before becoming intimate, the man should say, "Bismillaah, Allahumma
jannibnaa ash-shaytaana wa jannibish-shaytaana ma razaqtana," which
means: "In the name of Allaah, O Allaah, ward off Satan from us and
ward off from Satan what you grant us." The Prophet said: "Then, if
Allaah decrees that they should have a child, Satan will never harm
him." [Al-Bukhaari] This should be said before each intimate act in
order to protect the children who may be conceived.
2. Cleanliness
Miswaak (tooth stick) –It is recommended for each partner to clean his
or her teeth and mouth with Miswaak or a toothbrush. This will make it
easier for them to come close to each other and enhance the relations.
Shurayh Ibn Haani' said: "I asked 'Aa'ishah, what theProphet would
begin with when he entered his house and she said: 'Cleaning his
teeth.'" [Muslim]
Wudhoo' (ablution) and Ghusl (ritual bathing) – after the couplehave
completed the sexual act and wish to repeat it, it is recommended to
perform ablution before this. This is the Sunnah of the Prophet as
demonstrated in the following narration. The Messenger of Allaah said:
"If one of you has gone to his wife and he wishes torepeat the act, he
should (first) perform ablution." [Muslim] After completion of
intimacies, it is required for both spouses complete Ghusl (a ritual
bath) before resuming prayer and other religious acts.
3. Appropriate behavior
The husband may approach his wife in any manner that he wishes as long
as it is through the vagina. Allaah Says (what means): " Your wives
are a place of sowing of seed for you, so come to your place of
cultivation however you wish and put forth [righteousness] for
yourselves…" [Quran 2: 223] It is imperative to stay away from the
anal area and to avoid intercourse when the woman is menstruating. The
Prophet said: " Whoever has intercourse with a menstruating woman or
with a woman through the anus has committed disbelief in what has been
revealed to Muhammad." [Ahmadand Abu Daawood] These acts areto be
avoided because they are unnatural and they may lead to various
physical, psychological, and interpersonal problems.
The union between a man and a woman is a special gift which hasbeen
given by Allaah. It is one of the bounties of this life and, as such,
it should be treated accordingly. It is a relationship that should be
based upon love, compassion, and concern for the other. It is an act
of charity for which Allaah will reward both partners. The Prophet
said: " In having intercourse (with your wife) there is an act of
charity (for which you shall be rewarded)." The companions said, "O
Messenger of Allaah, one of us fulfills his desires and he will be
rewarded for that?" He said: "Do you not see that if he fulfills it in
a forbidden way that he will have its burden (it being a sin). In the
same way if he fulfills it in a permissible way, he shall have a
reward." [Muslim]
As the couple begin their life together as husband and wife, they
should keep to these important principles and, Allaah willing, Allaah
will reward them with a long and happy life together.

Dought & clear ▬▬█ █▬▬Reconciling between the reports that Jibreel, Adam and Muhammad (blessings and peace of Allah be upon them) saw Paradise, and the hadeeth “… that which no eye has seen…”.

It is well known that in Paradise there is that which no eye has seen
and no ear has heard, but wasn't Adam in Paradise? Didn't the Prophet
(blessings and peace of Allah be upon him) enter Paradise too?.
Praise be to Allaah.
Firstly:
It was narrated from AbuHurayrah (may Allah be pleased with him) that
the Prophet (blessings and peace of Allah be upon him) said: "Allaah
says: 'I have prepared for My righteous slaves that which no eye has
seen, no ear has heard and it has never crossed the mind of man. All
of that is reserved, besides which all that you have known is as
nothing.' Then he recited: 'No person knows what is kept hidden for
them of joy as a reward for whatthey used to do' [al-Sajdah 32:17 –
interpretation of the meaning]."
Narrated by al-Bukhaari (3072) and Muslim (2824) -- the report
narrated by Muslim adds:"apart from that of which Allaah has informed
you."
Secondly:
With regard to the Prophet (blessings and peace of Allah be upon him)
seeing Paradise and entering it, that is proven in many hadeeths. Imam
al-Bukhaari, in his book al-Sharee'ah, quoted some of these hadeeths
under the chapter heading Baab Dukhool al-Nabi (sall Allahu 'alayhi wa
sallam) al-Jannah (The Prophet'sentering Paradise) in which he
narrated several hadeeths, including the following:
It was narrated from Anas ibn Maalik that the Prophet (blessings and
peace of Allah be upon him) said: Whilst I was walking in Paradise, I
saw a river whose bankswere domes of hollow pearls." I said, "What is
this, O Jibreel?" He said: "This is al-Kawthar which your Lord has
given to you." The angel struck it with his hand and its mud or its
perfume was of the mostfragrant (or pure) musk.
Narrated by al-Bukhaari (6201).
According to another report: When the Prophet (blessings and peace of
Allah be upon him) was taken up to heaven (the Mi'raaj), [he said:] I
came to a river whose banks …
According to a version narrated in Musnad Ahmad (19/66): "I entered
Paradise and saw a river whose bankswere pavilions of pearls."
Thirdly:
With regard to the issue mentioned by the questioner, it may be said:
This that has been prepared in Paradise for the righteous slaves of
Allah has not been seen by anyone, as it states in the texts. As for
what Adam and our Prophet Muhammad (blessings and peace of Allah be
upon them) saw, it was only part of in Paradise because Paradise, "in
which there is that which no eye has seen" is not necessarily that
which no one has ever seen. Rather it may be that there are in it
things that some eyes have seen, even though there is in it that which
is stored up and hidden, no eye has seen it and no ear has heard, and
noone can imagine it or describe it.
Perhaps the above meaning is supported bythe hadeeth of al-Mugheerah
ibn Shu'bah, who said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "Moosa asked his Lord: 'Who will be the
lowest of the people of Paradise in status?' He said: 'He will be a
man who will come after I have admitted the people of Paradise to
Paradise and it will be said to him: "Enter Paradise." He will say: "O
Lord, how, when the people have taken their places and been given
their portions?" It will besaid to him: "Would it please you if you
had the like of what one of the kings of the world had?" He will say:
"I would be pleased, O Lord." He will say, "You will have that, and as
much again, and as much again, and as much again, and as much again."
The fifth time, he will say, "I am pleased, O Lord." He will say: "You
will have that and ten times as much, and you will have what your
heart desires and what will delight your eyes." He will say: "I am
pleased, O Lord."' (Moosa) said: 'My Lord, who will be the highest of
them in status?' He said, 'They will be the ones whom I have chosen,
and I have planted their honour with My own hand. I have set a seal
over it and no eye has seen, no ear has heard, nor has it entered the
heart of man.'" He said: And the confirmation thereof is in the Book
of Allaah, may He be glorified and exalted: "No person knows what is
kept hidden for them of joy as a reward for what they used to do"
[al-Sajdah 32:17].
Narrated by Muslim, 189.
It is as if those who are highest in status are those who have the
greatest share of this hidden treasure and blessing that no eye has
seen and no mind has imagined.
And Allah knows best.

Ruling on giving a banquet when a sports team wins.

In our society it has become common for football (soccer) fans to hold
banquets and celebrations when their favourite team wins a tournament
or cup. What is the ruling on these banquets and what is the ruling on
attending them for one who is invited?
Praise be to Allah.
The fatwa on this issue must adopt a middle linebetween the basic
permissibility of such banquets and taking into account the reality of
the situation and the motives that people have concerning such matters
and the consequences to which they may lead, so as to find the right
answer and the moderate approach that will bring good to people and
avoid hardship at the same time. Allah, may He be glorified and
exalted,says (interpretation of the meaning):
"Allah does not want to place you in difficulty, but He wants to
purify you, and to complete His Favour on you that you may be
thankful"
[al-Maa'idah 5:6].
By examining this matterand the motives and consequences of
holdingbanquets and celebrations for the fans of sports teams we will
find many mistakes and things that are contrary to sharee'ah, or at
the least there are many badhabits, including the following:
1.
Wasting money on things that are of no benefit. Allah, may He
beglorified and exalted, will ask us about this blessing and His many
blessings. He will ask us about our wealth, from where it was acquired
and on what it was spent. Ibn Mas'ood (may Allah be pleased with him)
said: Wastefulness means spending inappropriately. Narrated by
at-Tabaraani in al-Mu'jam al-Kabeer, 9/206. We do not think that any
of those who give these banquets claim that they serve a purpose or
are done for an appropriate reason; rather they know that they are
extravagance and excess, and they are a reason to waste one's life in
causes that are of no use. See the answer to question no. 137954
2.
These banquets fill people's hearts with hateful partisanship and they
create resentment in the fans' hearts against one another, so they
increase division amongst people, and increase them in weakness and
decline. Allah, may He be glorified and exalted, says (interpretation
of the meaning):
"and do not dispute (with one another) lest you lose courage and your
strength depart"
[al-Anfaal 8:46].
3.
As for being a waste of time and sapping the mental and physical
energy of those who follow sports teams, this is something that fills
one with regret and sorrow. We are expecting our ummah torise up and
play a leading role in civilization and play an eminent role in
carrying the beacon of guidance, but when we see these practices we
realise that our dawn is still far off and that our society has not
yet reached the levelrequired to achieve true revival; it will never
reach that level until all the energy of the youth is focused on
constructive efforts. Our backwardness in relation to other
nationsrequires us to increase the time we put into ourefforts and to
focus all our energy in a constructive manner on all fronts.
We do not say that this applies to all fans and we do not say that all
the things they do are haraam; rather there arethings that are
contrary to Islam that we are afraid they will fall into and that
their carelessness may lead them to unknown consequences. If we pause
and think about what has been happening, that is sufficient to realise
how much time has been wasted in irrelevant matters. The Prophet
(blessings and peace of Allah be upon him) said: "No people attend a
gathering in which Allahis not remembered and they do not send
blessings upon their Prophet, but it will be loss and regret for
them;if He wills He will punish them and if He wills He will forgive
them."
Narrated by at-Tirmidhi in as-Sunan, no. 3380. Heincluded it in a
chapter entitled: Chapter on people who sit and do not remember Allah.
Following the report he said: This is a hasan hadeeth. It was
narratedvia more than one isnaad from Abu Hurayrah (may Allah be
pleased with him) from the Prophet (blessings and peace of Allah be
upon him). End quote.
Classed as saheeh by al-Albaani in Mishkaat al-Masaabeeh, no. 2274
As Abu Hurayrah (may Allah be pleased with him) used to say, "The
worst of food is the foodof a (wedding) feast to which the rich are
invited and the poor are ignored," (narrated by al-Bukhaari, 5177;
Muslim, 1432), it is more apt to say that the worst of food is that to
which people are invited for reasons of hateful partisanship and
illusoryjoy. The fuqaha' stated that it is makrooh to attend banquets
given by people for the purpose of showing off and pride. See Nihaayat
al-Muhtaaj, 6/370. It saysin Kashshaaf al-Qinaa' (5/166): Ibn al-Jawzi
did not allow accepting the invitation of an evildoer or one who
showed off by holding this banquet. The same applies if it involves
any laughing at evildoing or lying, because that constitutes approval
of sin. It also applies if he knows that some evildoers will attend
that banquet, if they are going to speak of haraam things, in which
case the invitation involves something haraam, and if they are going
to speak of makrooh things, then it involves something makrooh.
Endquote.
To sum up: we think thatit is makrooh to hold such banquets and it is
also makrooh to attend them. On our website wehave previously
published a number of fatwas that cover the topic of supporting sports
teams and the bad practices and habits involved. - And Allah knows
best.

Dought & clear, - Is having a nosebleed as death approaches a sign of a good end?.

Is the one who dies of suffocation because of difficulty in breathing
that he had for many years regarded as a martyr? Is having a nosebleed
as death approaches and the soul is taken one of the signs of a good
end?.
Praise be to Allah.
Firstly:
The martyrs of this ummah are many, praisebe to Allah. The one whois
killed or dies (in jihad)for the sake of Allah is a martyr; the one
who dies defending his wealth or property is a martyr; the one who
dies defending his honour is a martyr; the one who dies of the plague
is a martyr; the one who dies by drowning is a martyr; the one who
dies of pleurisy is a martyr; the one who dies of a stomach ailment is
a martyr; the one who dies by burning is a martyr; the one who dies
under a collapsed wall or building is a martyr; and the woman who dies
in childbirth is a martyr.
See the answer to questions no. 4017 , 93105 and 151904
Secondly:
There is no shar'i evidence – as far as we know – to suggest that the
one who suffers difficulty in breathing then dies as a result of
suffocation is regarded as a martyr, but at-Tabaraani narrated
inal-Mu'jam al-Kabeer (6115) from Salmaan that the Prophet (blessings
and peace of Allah be upon him) said: "Being killed for the sake of
Allah is martyrdom; dying of the plague is martyrdom; dying in
childbirth is martyrdom; being burned to death is martyrdom; drowning
is martyrdom; tuberculosis is martyrdom and dying of a stomach
complaint is martyrdom."
Classed as saheeh by al-Albaani in Saheeh al-Jaami', 3691
Tuberculosis is a disease that affects the lungs in which the person
becomes emaciated and dies.
Al-Mu'jam al-Waseet, 1/445
However, there is no clear indication that the one who dies as a
result of difficulty in breathingis a martyr. The status of martyrdom
is a special status before Allah, and not everyone who dies of
sickness attains it, even if he is one of the righteous close friends
of Allah. Rather it is a status concerning which we adhere to what is
mentioned in the texts, and we do not know of any shar'i text that
suggests that the one who dies as a result of difficulty breathing is
regarded as being one of the martyrs. But there are many other
positionsof virtue and reward before Allah apart from that, and
Allah's bounty towards His slaves is abundant.
Thirdly:
We do not know of any shar'i evidence to suggest that having a
nosebleed as death is approaching is one of the signs of a good end.
The signs of a good end were mentioned by Shaykh al-Albaani (may Allah
have mercy on him) in Ahkaam al-Janaa'iz (pp. 34-46). We have
mentioned them in the answer to question no. 10903 , and this is not
one of them.
And Allah knows best.

Voice from the Belly of an Idol, -,Jinn-Spirits

Umar (ra) narrates: "One day, I was present near the idols. An
idol-worshipper slaughtered a calf, by way of making an offering for
the idols. In the meanwhile, all of a sudden, a voice came out of the
belly of a big idol, in these words:
"O strange man! a useful thing is this that an eloquent person says:
There is no god but Allah."
Umar (ra) stated that thepeople ran away gettingfrightened of this
call; but I stayed in order to know the reality of this voice. Second
time, also, the voice was heard. Thus, after some period, it was heard
about Muhammad (sallallahu alayhe wasallam) that heis a Prophet and
teaches that there is no god but Allah.
Source: Sahih Bukhari.
The voice came from a Jinn inside the belly of the idol.

A Group of Jinns meet Prophet Muhammad, -,Jinn-Spirits

It is stated by Imam Baihaqi in "Dalail-e-Nubuwwat" on the authority
of Hadhrat Abdullah ibn Masood (ra)that the Prophet (saw) once, said
to his companions in Makkah:"Whosoever from amongst you desires to see
the jinns, he should come to me tonight." Hadhrat Abdullah ibn Masood
stated that nobody except me came that night. The Prophet (saw) took
me with him to a high hill in Makkah. He drew a circle with his foot
for me and advised me to keep sitting within that circle. Seating
Hadhrat Abdullah ibn Masood within that circle, he advanced ahead and
then stood at a place. There, he started recitation of the Holy Quran.
All of a sudden a big group of jinns encircled the Prophet (saw) and
that group stood as a wall between me and the Prophet (saw) and I
heard the jinns saying: "Who gives evidence that you are the Prophet."
There was a tree nearby. The Prophet (saw) observed:"Will you accept
my claim if this tree gives the evidence?" The jinns said: "Yes, we
shall accept it." On that, the Prophet (saw) called the tree. The tree
came nearby and gave the evidence accordingly and all the jinns
embraced Islam.