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=== Discussions - 7 new results for [Group] ===

Public hive group - Clan / Group Recruitment - Day Z Forums
1 post - 1 author - Last post: Mar 17, 2013
Public hive group - posted in Clan / Group Recruitment: If anybody's
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Optimize query with two nested group by clauses - Stack Overflow
Last post: Mar 18, 2013
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Buddypress Group Chat
2 posts - 1 author - Last post: Mar 17, 2013
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Mexiletine vs CK-2017357 - ALS/MND Support Group Forums
5 posts - 3 authors - Last post: Mar 17, 2013
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Speaking to a Youth Group about addiction? - Yahoo! Answers
Last post: Mar 17, 2013
So, sometime before school is out I talked to my Youth leaders about ...
First pray, God will guide you and help you, and I'm sure thre is no wrong
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Group mail
Last post: Mar 17, 2013
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Common mistakes made during Jumu'ah

Many of us go to the mosque on Friday as a matter of tradition and
habit, without making the intention of worship, whereas an intention
is aprecondition for the Jumu'ah prayer and all other acts of
worship.Increasingly, we see people staying up late, which causes them
to miss Fajr prayer, leaving them to start their day having committed
a great major sin, while the Prophet, , said: "The best prayer in the
sight of Allaah is the congregational Fajr prayer on Friday."
People might commit mistakes out of ignorance or negligence, among
which are the following:
Slighting the attendance of the Jumu'ah sermon; some people arrive
during the sermon and others arrive while people are praying.
Abandoning or slighting praying the Jumu'ah prayer. The Prophet said:
"Let those who abandon attending the Jumu'ah prayer refrain from doing
so, or Allaah will seal their hearts and theywill become heedless."
[Muslim].
Neglecting bathing, perfuming, wearing onesbest clothing and using the Siwaak .
Shopping or engaging in trade after the Athaan (call for prayer) has
been called for the Jumu'ah sermon, while Allaah The Almighty Says
(what means): } "O you who believe (Muslims)! When the call is
proclaimed for the Salaat (prayer) on Friday (Jumu`ah prayer), come to
the remembrance of Allaah [Jumu`ah religious talk (Khutbah) and Salaat
(prayer)] and leave off business (and every otherthing). That is
better for you if you did but know." { [Quran, 62:9].Ibn 'Abbaas ,
said, "It is forbidden to buy or sell at that time."
Some people commit certain sins while thinking they doing something
praiseworthy, such as those who shave their beards on Friday because
it looks "cleaner".
Sitting in the courtyard of the mosque while there is space for inside.
Making people move andsitting in their place. Jaabir, narrated that
the Prophet, , said: "Let no one move his brother on the day of
Jumu'ah and sit in his place, instead heshould say: 'make space.'"
[Muslim].
Passing over people's shoulders, forcefully separating people in order
to sit between them, and harming people by forcing them into cramped
spaces. The Prophet, said to a man who was passing over people's
shoulders during the Jumu'ah sermon: "Sit down, because you have
harmed people."
Talking or reciting the Quran in a loud voice andthereby disturbing
otherswho are praying or reciting the Quran.
Leaving the mosque afterthe Athaan has been called without a valid excuse.
Not paying attention to what the Khateeb is saying during the sermon.
Praying two Rak'ah (unitsof prayer) between the two sermons, whereas
the Sunnah is to supplicate and seek forgiveness until the Imaam
stands up to deliver the second sermon.
Unnecessary movements during prayer, hastening to leave the mosque
immediately after praying and pushing people at the door to leave
without finishing the prescribed supplications after praying.
Mistakes of Imaams :
Making the sermon long and shortening the prayer.
'Ammaar, narrated that he heard the Prophet, saying: "The lengthening
of the prayer (by the Imaam) and the shortness of the Khutbah (sermon)
is the sign of hisunderstanding (of faith), so prolong your prayers
and shorten your speech;indeed some khutbahs have the effect of magic
(i.e., they are very powerful)." [Muslim].
Not being well prepared for the sermon and not choosing the correct
topic that addresses people's concerns.
Having numerous linguistic errors in the Khutbah .
Using narrations that are weak or fabricated, and quoting disliked
opinionswithout denouncing them.
Limiting the second sermon to contain supplications only.
Not using any verses from the Quran during the sermon, which opposes
the Sunnah (Prophetic tradition).
Failing to deliver a stirring sermon, while it is reported by Jaabir ,
when he described the Prophet, , he said, "Whenever the Prophet used
to deliver the Jumu'ah sermon, he would raise his voice; his eyes
would become red and he would become excited as though he waswarning
people against aconquering army which was just about to attack them."
[Muslim].

Obligatory and optional aspects of ablution

In Islam, ablution, or Wudhoo', is to wash one's face, hands, arms,
head and feet with water. Allaah, the Most High, Says (what means): "O
you who have believed! When you rise to [perform] prayer, wash your
faces and yourforearms to the elbows and wipe over your heads and wash
your feet to the ankles..." [Quran 5:6]
Abu Hurayrah narrated that he Prophet said: "Allaah does not accept
the prayer of one who nullified his ablution until he performs it
again." [Al-Bukhaari, Muslim, Abu Daawood and At-Tirmithi]
There is a consensus among the Muslim scholars that ablution is part
of Islamic law. Therefore, it is a recognised fact of the religion.
There are many reports describing the manner inwhich the Prophet
performed ablution, and the following is one of them. Humraan, the
freedslave of 'Uthmaan bin 'Affaan narrated that 'Uthmaan once asked
for a tumbler of water in order to perform ablution; when it was
brought to him, he poured water from it over his hands and washed them
thrice, and then put his right hand inthe water container and rinsed
his mouth and washed his nose by putting water in it and then blowing
it out. Then, he washed his face thrice and then his forearms up to
the elbows thrice; then, he passed his wet hands over his head and
then washed each foot thrice. After that, 'Uthmaan said:"I saw the
Prophet perform ablution like thisof mine, and he then said: "If
anyone performs ablution like that of mineand offers a two-Rak'ah
(units) prayer during which he does not think of anything else (not
related to the present prayer) then his past sins will be forgiven."
[Al-Bukhaari]
There are matters scholars did not differ regarding their obligation,
and other matters which they agreeto the fact that they are
recommended matters if neglected, one's ablutionwould still be valid.
On the other hand there are matters over which the scholars have
different opinions. In this article we will highlight the three
categories.
Obligatory Acts of Ablution:
In light of the above-mentioned verse, ablution should have certain
components which, if not fulfilled, make one's ablution void. These
are:
(i) Washing the face: This involves using the hands to pour or run
water from the top of the forehead to the bottom of the jaws, and from
one ear to the other.
(ii) Washing the arms to the elbows: The elbows must be washed, for
the Prophet did so.
(iii) Wiping the head: This means to wipe one's head with wet hands.
The apparent meaning ofthe Quranic words (which mean): "… and wipe
over your heads…" [Quran 5:6] does not imply that all of the head
needs to be wiped yet the way of the prophet is what confirms this
fact. Three different ways were recorded of how he would wipe his
head:
(a) Wiping all of his head:'Abdullaah Ibn Zayd reported that the
Prophet would wipe his entire head with his hands. He would start with
the front of his head, then move to the back, and then return his
hands to the front. [Ibn Maajah, Abu Daawood and others']
(b) Wiping over the turban only: Bilaal reported that the Prophet
said: "Wipe over your shoes and head covering." [Ahmad]. It should be
noted that the condition for wiping over the turban and socks is that
prior ablution was performed before putting them on. Many Prophetic
narrations have been related on this topic by Imaams Al-Bukhaari,
Muslim and others .
(c) Wiping over the front portion of the scalp and the turban:
Al-MugheerahIbn Shu'bah stated: "The Messenger of Allaah performed
ablution and wiped over the front portion of his scalp, his turban and
his socks." [Muslim]
There is, however, no strong Prophetic narration that clearly states
that he wiped over part of his head, even though the verse [Quran:
5:6] apparently implies it.It is also not sufficient just to wipe over
locks of hair that proceed from the head or along the sides of the
head.
(iv) Washing the feet andthe heels: This has been confirmed in
narrations from the Prophet concerning his actions and statements. Ibn
'Umar said warning against not properly and entirely washing the feet:
"(Once), the Prophet lagged behind us on one of our journeys. He
caught up with us after we had delayed the afternoon prayer. We
started to make ablution and were (only) wiping over our feet (and not
washing them) when he said: "Woe to these heels! Save them from the
Hell-fire" repeating it twice or thrice." [Al-Bukhaari and Muslim]
Optional Aspects:
The following acts are not obligatory, yet, once done, are rewarded
for since they constitute the way the Prophet used to perform
ablution:
1. Brushing the teeth with a tooth-stick (Miswaak).
2. Passing wet fingers through the beard.
3. Passing the fingers of both hands against each other, and also
passing them through the toes.
4. Washing each limb three times.
Controversial issues:
There are certain issues pertaining to ablution which are
controversial among Muslim scholars; some classify them as obligatory,
while others classify them as optional. Such issues are:
1. Intention: This is the desire to do the action and to please Allaah
by following His command. It is purely an act of the heart, for the
tongue (verbal pronouncement and so on) has nothing todo with it.
2. Reciting the 'Basmalah' (saying: 'Bismillaah, i.e. 'In the name
of Allaah).
3. Rinsing the mouth.
4. Sniffing water into the nose and blowing it out.
5. Following the prescribed sequence.
6. Washing each part without pause, to ensure that no part dries
up before the next step.
7. Wiping the two ears (inside and outside).

Q&A on menstruation andpost partum bleeding -III

Ruling concerning a discharge of blood five days before giving birth
Question: A woman had bleeding during pregnancy five days beforegiving
birth, during the month of Ramadhaan. Should that blood be considered
menstruation or Istihaadhah [prolonged flow of blood or menorrhagia],
and whatare the obligations upon her?
Response: If the matter is as mentioned, with her seeing blood five
days before giving birth, and she did not have any signs that labour
would occur soon, such as contractions, then in that case, the blood
is neither menstruation nor post-partum bleeding. It is simply
irregular blood. Therefore, she should not abandon the acts of worship
but must continue fasting and praying. If, along with the blood, she
has signs that her labour is near, such as contractions, then it is
considered post-partum bleeding and therefore she should abandon
praying and fasting due to it. Then, when she becomes pure after
giving birth, she must make up the days of fasting but not the
prayers.
The Standing Committee
The meaning of the word Quroo'
Question: Allaah says in the Quran(what means): "Divorced women
remaining in waiting [i.e., do not remarry] for three Quroo'…'"
[Quran: 2: 228] What is the meaning here of the word Quroo'?
Response: Lexically, Quroo' can mean the time of purity and it can
also mean the menses itself. However, the correct meaning in the verse
is the menses as this is its most often usage by the Lawgiver (Allaah
Almighty) and is the opinion of the majority of theCompanions .
Shaykh Ibn Jibreen
If the menses continue for more than their normal length
Question: If a woman normally has menses for seven or eight days but
once or twice has them for a longer period, what is the ruling
concerning that?
Response: If that woman normally has her menses for seven or eight
days and then theybecome longer, becoming nine, ten or eleven days,
then she mustremain not praying until she becomes pure. This is
because the Prophet did not set any specific limit for menstruation.
Allaah Says in the Quran (what means): "…They ask you about
menstruation. Say: 'It is harmful...'" [Quran 2: 222]
As long as that blood is flowing, the woman remains in her state of
menses until she becomes pure [i.e., the blood stops] and she then
makes Ghusl (ritual bathing) and prays. If, in the following month,
the blood comes for a shorter period of time, she makes Ghusl when the
blood stops, even if it was not as long as the previous period. The
important point is that as long asthe woman is having menses
andbleeding, she remains in that state and she should not pray,
regardless of whether that amount of time is the same, longer or
shorter than her previous menses. When the blood stops, she should
pray.
Shaykh Ibn Al-'Uthaymeen
If a woman had a miscarriage in the third month of her pregnancy
Question: A year ago, I had a miscarriage in my third month of
pregnancy. I stopped praying until the blood stopped. It was said to
me that I should have prayed. What should I do now since I do not know
the exact number of days I did not pray?
Response: What is well-known and accepted among the scholarsis that if
a woman has a miscarriage in the third month, she does not pray. This
is becausewhen the woman has such a miscarriage, the foetus has
distinct human characteristics. Therefore, the blood that then flows
is considered post-partum bleeding and the woman does not therefore
pray. The scholars say that the foetus takes on the shape of a human
after eighty-one days, which is less than threemonths. If you are
certain that you had a miscarriage after three months, the blood that
came was post-partum bleeding. However, if it was before eighty days,
then the blood that came isirregular or abnormal blood and you should
not have left the prayer due to it. So, the dear inquirer must see if
the miscarriage was before eighty days, in which case she must make up
the prayers she missed. If she does not know how many days she missed,
she must estimate the matter and make upwhat she believes she has
missed.
Shaykh Ibn Al-'Uthaymeen
The prayer of a menstruating woman
Question: While I was praying, mymenses began. What should I do?Do I
make up the prayers of the time of my menses?
Response: If the menses come after the beginning of a time for prayer,
for example, if you receiveyour menses half an hour after high noon,
then you must make up that prayer after your bleeding has ended since
when its time began you were in a state of purity. This is based on
Allaah's statement (which means): "…Indeed, prayer has been decreed
upon the believers a decree of specified times." [Quran: 4: 103]
Do not make up the prayers you missed while menstruating. This is
based on the lengthy Hadeeth in which the Prophet said: "Is it not the
case that when you menstruate, you do not (are not obliged to) pray or
fast?" [Al-Bukhaari]
There is a consensus among the scholars that the prayers missed during
menstruation are not to be made up. However, if she becomes pure
(i.e., the bleeding stops) and she has enough time to pray one Rak'ah
(unit of prayer) or more of a prayer, then she must pray the prayer of
that time in which she became pure. This is based on the Hadeeth of
the Messenger of Allaah : "Whoever catches one Rak'ah of the 'Asr
(afternoon) Prayer beforesunset has caught the 'Asr Prayer."
[Al-Bukhaari & Muslim]
If she becomes pure during the time of 'Asr or before sunrise andthere
is enough time before sunset or sunrise to pray one Rak'ah, then she
should pray 'Asr in the former case and Fajr (dawn) in the latter
case.

If he prayed without facing towards the qiblah because he forgot, does he have to repeat it?.

I prayed Maghrib without facing towards the qiblah because I forgot;
do I have to repeat Maghrib prayer?
Praise be to Allah.
Firstly:
In order for prayer to be valid, it is stipulated thatone should face
towardsthe qiblah. If one does not pray facing towards the qiblah when
one is able to do so, then the prayer is invalid, because Allah, may
He beexalted, says (interpretation of the meaning):
"so turn your face in the direction of Al-Masjid- al-Haram (at
Makkah). And wheresoever you people are, turn your faces (in prayer)
in that direction"
[al-Baqarah 2:144].
And the Prophet (blessings and peace of Allah be upon him) said, in
the hadeeth about theone who prayed badly: "Then turn towards the
qiblah and say Allahu akbar."
Narrated by al-Bukhaari,6667.
Ibn Qudaamah (may Allah have mercy on him) said: Six things are
stipulated with regard to the prayer – among which he mentioned facing
towards the qiblah. If any of these conditions are not met, with no
excuse, then his prayer is not valid.
End quote from al-Mughni, 1/369
Secondly:
The scholars (may Allah have mercy on them) stated that if a person
prays without facing towards the qiblah because he forgot, then he
should repeat his prayer, because he has omitted one of the conditions
of prayer.
Ibn Hazm (may Allah have mercy on him) said:If a person prays without
facing towards the qiblah when he was able to work out its direction –
whether he does that deliberately orbecause he forgot, then his prayer
is invalid and he should repeat it so long as there is still time to
do so, if he did that deliberately. And he should repeat it at any
time if he forgot.
End quote from al-Muhalla, 2/259
The scholars of the Standing Committee for Issuing Fatwas were asked:
What is the rulingon a person who goes toanother city and prays
without facing the qiblah by mistake, even though he knows the
direction of the qiblah, then he remembers that after the time for the
prayer that he offered has ended?
They replied: If a person offers a prayer without facing towards the
qiblah out of negligence, in that he did not ask and he did not look
at the signs thatpoint to the direction of the qiblah, then he should
repeat the prayer, because facing towards the qiblah is one of the
conditions of prayer being valid whenone is able to do it. So he has
to repeat the prayer. The same also applies to one who prays without
facing towards the qiblah by mistake. He has to repeat the prayer
because he failed to fulfil one of its conditions. And Allah is the
source of strength.
End quote from Fataawa al-Lajnah ad-Daa'imah, vol. 2, 5/294
Based on that, you have to repeat this prayer now that you offered
without facing the direction of the qiblah.
And Allah knows best.

We know the signs of Allah’s love for His slave; what are the signs of Allah’s hatred towards His slave?.

There are many questions on your website and on the Internet in
general that speak of the signs of Allah's love for His slave; what
are the signs of Allah's hatred towards His slave?
Praise be to Allah.
Allah, may He be exalted,loves those who believe, hence He makes faith
dear to them. And He hates those who disbelieve and disobey Him,
unless they repent. If Allah helps a person to believe and makes faith
dear to his heart, and makes the believers dearto him and makes him
dear to them, and he lives and dies following that, then he is one of
those whom Allah loves.
But if Allah makes faith and obedience hateful to a person, and He
makes disobedience dear to his heart, and hemakes those who are
disobedient dear to him and makes him dear to them, and he lives and
dies following that, thenhe is one of those whomAllah hates.
But we cannot be certain that any particular individual is one of
those whom Allahloves, just as we cannot be certain that any
particular individual is one of those whom Allahhates. It is essential
to understand that Allah, may He be glorified and exalted, may hate a
person at one time and love him at another time, according to his
actions.
If a person commits some of the deeds that Allah hates, it cannot be
ruled that he is one of those who Allah hates, for Allah may bestow
His mercy upon him and he may repent before he dies and do good deeds,
and Allah may forgive him; and he may have hidden righteous deeds that
are unknown to people, so Allah may treat him kindly.
What we can be certain about is that Allah hates his disobedient
actions and his commission of that sin.
We will highlight some signs and indications that may signal that
Allah hates His slave, without stating definitively that everyone who
has some of these characteristics isone of those whom Allahhates.
These include the following:
· When Allah causes him to be hated and to have a bad
reputation and be spoken ill of in this world, because that is usually
due to a person's bad conduct and corruption.
Al-Bukhaari (3209) and Muslim (2637) narrated that Abu Hurayrah said:
The Messenger of Allah (blessings and peace of Allah be upon him)
said: "When Allah loves a person, He calls Jibreel and says: 'I love
So and so, so love him.' So Jibreel loves him, then he calls out to
the people of heaven, 'Allah loves So and so, so love him.' So the
people of heaven love him and he finds acceptance on earth. If Allah
hates a person, He calls Jibreel and says: 'I hate So and so, so hate
him.' So Jibreel hates him, then he calls out to the people of heaven:
'Allah hates So and so, so hate him.' So they hate him and he is hated
on earth."
Al-Bukhaari (1367) and Muslim (949) narrated that Anas ibn Maalik (may
Allah be pleased with him) said: A funeral passed by and they spoke
well of (the deceased). The Prophet (blessings and peace of Allah be
upon him) said: "It has become certain." Another funeral passed by and
they spoke badly of (the deceased). The Prophet (blessings and peace
of Allah be upon him) said: "It has become certain." 'Umar ibn
al-Khattaab (may Allah be pleased with him) said: What has become
certain? He said:"For the one of whom you spoke well, Paradisehas
become certain, and for the one of whom youspoke badly, Hell has
become certain. You are the witnesses of Allah onearth."
· He loves that which Allah, may He be exalted,hates, and he
hates that which Allah loves
Allah, may He be exalted,said of the people of faith whom He loves
(interpretation of the meaning):
"but Allah has endeared the Faith to you and has beautified it in your
hearts, and has made disbelief, wickedness and disobedience (to Allah
and His Messenger SAW) hateful to you. These! They are the rightly
guided ones"
[al-Hujuraat 49:7].
· He gets carried away in sin, transgression and misguidance,
moving from one sin to another, and he is not enabled to repent, and
he dies in that state.
· He persists in keeping company with people of sin and avoids
people of faith.
The Messenger of Allah (blessings and peace of Allah be upon him)
said: "A man will follow the way of his close friend, so let one of
you look at who he takes as a close friend." Narrated by Abu Dawood,
4833; classed ashasan by al-Albaani in Saheeh Abi Dawood etc.
· He does not adhere to the duties enjoined by Allah and the
pillars of Islam. So you only see him neglecting the prayer, too lazy
to offer it, and ignoring the rights of Allah and the rights of His
slaves, not caring about the consequences of that in this world and
the Hereafter.
· He hates advice andresents the one who offers it; if he is
instructed to do something good or is told not to do somethingbad, he
takes pride in his sin. Allah, may He be exalted, says (interpretation
of the meaning): "And when it is said to him, 'Fear Allah', he is led
by arrogance to (more) crime. So enough for him is Hell, and worst
indeed is that place to rest" [al-Baqarah 2:206].
· He is hostile towards the people of faith, and he takes the
people of disobedience as friends; he loves and hates for something
other than the sake of Allah, and is based on that which is not
pleasing to Allah. If he loves it is not for the sake of Allah and if
he hates it is not for the sake of Allah.
· He hates that whichAllah loves and he loves that which Allah hates.
· He has the characteristics that Allah dislikes, such as
lying, deceiving, betraying, backbiting, malicious gossip and so on,
characteristics that Allah hates and He hates thosewho have those
characteristics. If a person acquires any characteristic that Allah
hates, to such an extent that it becomes second nature to him and part
of his character, this is something that exposes him to the wrath and
hatred of Allah, for Allah when Allah hates a characteristic, He hates
for people to adopt it .
· He is one of those who show off and seek to enhance their
reputation, one of those who boast, are proud and arrogant, and feel
themselves to be above submitting humbly in servitude to Allah.
· His attachment to his religion is weak, and he is more
attached to his whims and desires; he only strives to fulfill his
desires and evil inclinations, until he becomes like one who has taken
his whims anddesires as his god.
· He strives hard for worldly gain, but he is heedless about
matters of the Hereafter.
Allah, may He be exalted,says (interpretation of the meaning):
"Whoever wishes for thequick-passing (transitoryenjoyment of this
world), We readily grant him what We will for whom We like. Then,
afterwards, We have appointed for him Hell, he will burn therein
disgraced and rejected, (far away from Allah's Mercy)"
[al-Isra' 17:18].
al-Bukhaari (6435) narrated that Abu Hurayrah (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him) said: "Wretched is the slave ofthe dinar and dirham and
fine clothing, if he isgiven he is pleased and if he is not given he
is displeased."
· He gives in to majorsins that incur the wrath and anger of
Allah, such as zina, consuming riba, slandering chaste women and the
like, then he is not enabled torepent.
· He is foul mouthed, evil, a slanderer and evildoer; people
avoid him because of his rudeness, bad ways, wrongdoing and
transgression of the limits set by Allah.
The Messenger of Allah (blessings and peace of Allah be upon him)
said: "The worst of people in status before Allaah on the Day of
Resurrection will be those whom the people leave alone for fear of
their evil."
Narrated by al-Bukhaari,6032; Muslim, 2591.
· He imitates the disbelievers and evildoers, and hates to
resemble the people of faith.
· He commits shirk and falls into it, then he is not enabled to
repent from it. Shirk is the worst characteristic a person may have
and it exposes him to the wrath and anger of Allah.
To sum up, if a person has the characteristic of obedience to Allah
and to His Messenger, then he may be one of those whom Allah loves; if
a person persists in disobedience to Allah and His Messenger, then he
deserves to incur the hatred and wrath of Allah.
By the same token, it cannot be said of any particular individual
thatAllah loves this person orthat Allah hates this person.
Al-Bukhaari (3332) and Muslim (2643) narrated from Ibn Mas'ood (may
Allah be pleased with him) that the Messenger of Allah (blessings and
peace of Allah be upon him) said: "A man may do the deeds of the
people of Hell until thereis nothing between him and it but a cubit,
then the decree overtakes him and he does a deed of the people of
Paradise, and thus enters Paradise. And a man may do the deeds of the
people of Paradise until there is nothing between him and it but a
cubit, then the decree overtakes him and he does a deed of the people
of Hell andthus enters Hell."And Allah knows best.

Young Prophet Muhammad (SAW) Praying for Rain

Ibn 'Asakir reported on the authority of Jalhamah bin 'Arfuta who
said: "I came to Makkah when it was a rainless year, so Quraish said
'O Abu Talib, the valley has become leafless and the children hungry,
let us go and pray for rain-fall.' Abu Talib went to Al-Ka'bah with a
young boy who was as beautiful as the sun, and a black cloud was over
his head. Abu Talib and the boy stood by the wall of Al-Ka'bah and
prayed for rain. Immediately clouds fromall directions gathered and
rain fell heavily and caused the flow of springs and growth of plants
in the town and the country.

Bahirah, the Monk Recognizes the Seal of Prophethood

When the Messenger of Allah (Peace be upon him) was twelve years old,
he went with his uncle Abu Talib on a business journey to Syria. When
they reached Busra (which was a part of Syria, in the vicinity of
Howran under the Roman domain) they met a monk called Bahira (his real
name was Georges), who showed great kindness, and entertained them
lavishly. He had never been in the habit of receiving or entertaining
them before. He readily enough recognized the Prophet (Peace be upon
him) and said while taking his hand: "This is the master of all
humans. Allah will send him with a Message which will be a mercy to
all beings." Abu Talib asked: "How do you know that?" He replied:"When
you appeared from the direction of 'Aqabah, all stones and trees
prostrated themselves, which they never do except for a Prophet. I can
recognize him also by the seal of Prophethood which is below his
shoulder, like an apple. We have got tolearn this from our books."
Source: At Tirmidhi and At Tabari

Bahirah, the Monk Recognizes the Seal of Prophethood

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