Forty Hadiths on the Merit of Saying LA ILAHA ILLALLAH

1. The Prophet -- Allah bless and greet him -- said: "Whoever says:
there is no god but Allah enters Paradise." Tabarani narrated it from
Abu Dharr in the Kabir (7:55), Ibn Hibban in his Sahih (31), al-Hakim
in his Mustadrak (4:251), al-Mundhiri in al-Targhib(2:422),
al-Haythami in Majma` al-zawa'id (1:18),Ibn `Adi (7:2639), Abu Nu`aym
in the Hilya (7:174), and al-Bazzar from `Umar.
2. The Prophet -- Allah bless and greet him -- said: "Whoever says
there is no god but Allah enters Paradise even if he commits adultery
andeven if he steals (i.e. even if he commits greatsins)." (Nasa'i,
Tabarani and others from Abu al-Darda' - sahih).
3. The Prophet -- Allah bless and greet him -- said: "Whoever
witnesses that there is no god but Allah and that Muhammad is Allah's
Messenger, Allah forbids the Fire from touching him." Narrated by
Bukhari and Muslim from `Ubada ibn al-Samit.
Ibn Hajar in Fath al-Bari, book of riqaq ch. 14 (1989 ed. 11:324) says
that the hadiths of "Allahforbids the Fire from touching him" are even
more explicit than those of "Allah will enter him into Paradise" in
establishing that the onewho declares Allah's oneness is saved even if
he does not heed the orders and the prohibitions.
4. The Companions were talking about Malik ibn Dukhshum, and they
wished that the Prophet -- Allah bless and greet him -- would curse
him so that he should die or meet some calamity. The Prophet -- Allah
bless and greet him -- said:"Does Malik ibn Dukhshum not testify to
the fact that there is no god but Allah and that I am the Messenger of
Allah?" They said: "Yes, he no doubt says this butit is not in his
heart." TheProphet -- Allah bless and greet him -- replied:"No-one
ever witnesses that there is no god but Allah and that I am Allah's
Messenger and then enters the Fire nor is consumed by it." Anas said:
"This hadith impressed me so much that I ordered my son to write it
down and he did." Muslim narrates it.
5. The Prophet -- Allah bless and greet him -- said that Allah will
save aman of his community the record of whose sins fills 99 books,
each book extending as far as the eye can see. Against all this will
be weighed the one good deed that he has, which is his witnessing that
there is no god but Allah and that Muhammad is His Messenger, and it
will outweigh all the rest. The Prophet -- Allah blessand greet him --
then said: "Nothing is of any weight with Allah's Name."
[The hadith begins: innallaha sayukhallisu rajulan min ummati...]
Narrated from `Abd Allahibn `Amr ibn al-`As by Ahmad, Tirmidhi (Iman
17 - hasan gharib), al-Hakim, and Bayhaqi inShu`ab al-iman.
6. Bukhari narrates in hisSahih (Volume 9, Book 93, Number 601):
Ma`badibn Hilal al-`Anazi relates: Some of us from Basra gathered and
went to Anas bin Malik in company with Thabit al-Bunani so that he
might ask Anas about the Hadith of Intercession on our behalf. Anas
was in his palace, and our arrival coincided with his late morning
(Duha) prayer. We asked permission to enter and he admitted us,
sitting on his bed. Wesaid to Thabit, "Do not ask him about anything
else first but the Hadith of Intercession." He said,"O Abu Hamza! Here
are your brethren from Basra coming to ask you about the Hadith of
Intercession." Anas then said:
The Prophet -- Allah blessand greet him -- talked to us saying: On the
Day of Resurrection the people will surge one group after another like
waves, and then they will come to Adam and say: "Please intercede for
us with your Lord." He will say: "I am not fit for this. You should go
toIbrahim as he is the Intimate Friend (khalil) of the Beneficent."
They will go to Ibrahim and he will say: "I am not fit for this, but
you should go to Moses as he is the one to whom Allah spoke directly."
So they will go to Musa and he will say: "I am not fit for this, but
you should go to `Isa as he is a soul created (directly) by Allah, and
His Word (Be!)." They will go to `Isa and he will say: "I am not fit
for this, but you should go to Muhammad."
They will come to me and I will say: "I can do it." Then I will ask
for myLord's permission and it will be given; then He will inspire me
to praise Him with such praises as I cannot fathom. So I willpraise
Him with those praises and will fall down prostrate before Him. Then
it will be said:"O Muhammad, raise your head and speak, foryou will be
heard; ask, for your will be granted your request; intercede, for your
intercession willbe accepted." I will say:"O Lord, my Community! My
Community!" And then it will be said: "Go and take out of the Fire all
those who have in their hearts faith the weight of a barley grain."
I will go and do so and return to praise Him with the same praises,
and fall down prostrate before Him. Then it will be said: "O Muhammad,
raise your head and speak, for you will be heard; ask, for your will
be granted your request;intercede, for your intercession will be
accepted." I will say: "O Lord, my Community! My Community!" And then
it will be said: "Go and take out of the Fire all those who have in
their hearts faith the like of a small ant or a mustard-seed."
I will go and do so and return to praise Him with the same praises,
and fall down prostrate before Him. Then it will be said: "O Muhammad,
raise your head and speak, for you will be heard; ask, for you will be
granted your request;intercede, for your intercession will be
accepted." I will say: "O Lord, my Community! My Community!" And then
it will be said: "Go and take out of the Fire all those who have in
their hearts the smallest iota of faith." I will go and doso.
When we left Anas, I saidto some of my companions: "Let us passby
al-Hasan (al-Basri) who is hiding himself in the house of Abu Khalifa
and request him to recount to us what Anas ibn Malik has just told
us." So we went to him and we greeted him andhe admitted us. We said
to him: "O Abu Sa`id! We came to you from your brother Anas ibn Malik
and he related to us a Hadith about the intercession the like of which
I have never heard." He said: "What isthat?" We told him of the Hadith
and at the end we said: "He stopped at this point." He said: "What
then?" We said: "He did not addanything after that." He said: "Anas
related the Hadith to me twenty years ago when he was a young fellow.
I don't know whether he forgotor if he did not like to letyou depend
overly on what he might have said." We said, "O Abu Sa`id! Do tell
us." He smiled and said: "Man was created hasty. I only mentioned it
because I was going to inform youof it. Anas told me the same as he
told you and said that the Prophet -- Allah bless and greet him--
added:
I will then return for a fourth time and praise Him similarly and
prostrate before Him thesame as before. And then it will be said: "O
Muhammad, raise your head and speak, for you will be heard; ask, for
your will be granted your request; intercede, for your intercession
willbe accepted." I will then say: "O Lord, allow me to intercede for
whoever said: la ilaha illallah." Then Allah will say:
By My Power,
by My Majesty,
by My Supremacy,
and by My Greatness,
I shall take out of the fire whoever said: la ilaha illallah.
7. This is confirmed by another well-known hadith whereby the Prophet
-- Allah bless and greet him -- said:"My intercession is for those
people of my Community who commit major sins." Narrated by Tirmidhi,
Qiyama 11; AbuDawud, Sunna 31; Ibn Maja, Zuhd 37; and Ahmad 3:213.
8. Adhana fi al-nasi anna man shahida an la ilaha illallah wahdahu la
sharika lahu mukhlisan dakhala al-janna. "It wasproclaimed among the
people that whoever witnesses that there is no god except Allah,
alone, without partner, enters Paradise." Narrated by Ibn `Adi on the
authority of `Umar.
8a. Man shahida an la ilaha illallah dakhala al-janna. "Whoever
witnesses that there is no god but Allah alone enters Paradise."
al-Bazzar narrates it from `Umar.
9. Bashshir al-nasa annahu man qala la ilaha illallahu wahdahu la
sharika lahu wajabat lahu al-janna."Announce to the peoplethe tidings
that whoeversays: No god except Allahalone, without partner, Paradise
is guaranteed for him." Narrated by al-Nasa'i from Sahl ibn Hunayf and
Zayd ibn Khalid al-Jahni.
10. `Uthman ibn `Affan said: I heard Allah's Messenger say: "Verily, I
know a phrase which noservant utters truthfully from his heart except
the Fire is made unlawful for him." `Umaribn al-Khattab said: "I shall
tell you what that phrase is. It is the kalimaof sincerity with which
Allah has empowered Muhammad and his Companions, the kalima of fear of
Allah which Allah's Prophet enjoined upon his uncle Abu Talib on his
deathbed: the witnessing that there is no god but Allah." Ahmad
related it in his Musnad (1:63 #449).
11 . Sa`id ibn al-Musayyibrelates: When the death of Abu Talib
approached,Allah's Apostle came to him and said: "Say: la ilaha
illallah, a word with which I will be ableto negotiate or argue
(uhajju) for you in Allah's presence." Narrated by Bukhari in his
Sahih (Volume 8, Book 78, Number 672). Muslim also narrates it inhis
Sahih.
12. Mafatih al-janna shahadatu an la ilaha illallah. "The keys to
Paradise are the witnessing that there is no god but Allah." Ahmad
related it from Mu`adh and Haythami said in Majma` al-zawa'id: "The
men in its chain has been declared trustworthy (thiqa) although there
is interruption in the transmission." It is confirmed by the next
hadith.
12a. Li kulli shay'in miftahun wa miftahu al-jannati shahadatu an la
ilaha illallah."Everything has its key, and the key to Paradise is the
witnessing that there is no god but Allah." Narrated by Tabarani from
Mu`qal ibn Yasar. Wahb confirmed its authenticity as related inone of
the chapter-titles in Bukhari's Sahih.
13. Ibn `Abbas narrated in his Commentary that the Prophet -- Allah
blessand greet him -- said concerning the meaningof the verse: hal
jaza'u al-ihsani illa al-ihsan - "Isthe reward of goodness anything
other than goodness?" (55:60):"Allah says: Can there be any other
reward than Paradise in the Hereafterfor one whom I blessed in his
worldly life with the recitation of the kalima of la ilaha illallah?"
`Ikrima and al-Hasan also said that the reward of la ilaha illallah
cannot be anything but Paradise.
14. "If anyone comes on the Day of Resurrection who has said la ilaha
illallah sincerely with theintention to win Allah's pleasure, Allah
will makeHellfire forbidden for him." Narrated by Bukhari, vol. 8
p.288#431.
Tirmidhi comments on the preceding hadith: "Itis narrated from
al-Zuhrithat he was asked about the Prophet's saying whereby "Whoever
says la ilaha illallah enters Paradise" and he said:"This was only in
the beginning of Islam, before the revelation of obligations and the
orders and prohibitions." The hafiz Abu Bakr ibn al-`Arabi (d. 543)
comments on this in `Aridat al-ahwadhi (10:105):"There is no
justification for Ibn Shihab's (al-Zuhri) explanation." This is
confirmed by the hadith of `Utban ibn Malik. Ibn Hajar in Fath
al-Bari, Riqaq ch. 14 (1989 ed. 11:324) mentions that the opinion of
al-Zuhri and of Sa`id ibn al-Musayyib that the hadith"Whoever says la
ilaha illallah applied only in the beginning of Islam was incorrect
since the hadith of Abu al-Darda' and Abu Dharr whereby the Muslim
enters Paradise "even if he commits adultery or steals" and the
Prophet -- Allah bless and greet him -- mentioned this precisely to
contradict the logic of those who say that great sins will prevent
entry into Paradise.
15. Lan yuwafiya `abdun yawma al-qiyamati yaqulu la ilaha illallah
yabtaghi biha wajh Allahilla harrama Allahu `alayhi al-nar. "No
servant is true to his word on the Day of Resurrection, saying: No god
but Allah in order toseek Allah's good pleasure, except Allah will
make the Fire unlawful for him." Narrated by Ahmad and Bukhari from
`Utban ibn Malik.
16. "The best of my sayings and of the sayings of all Prophets before
me is: There is no god but Allah alone, without partner, to Him belong
all sovereignty and glory, and He has power over all things." Narrated
by Tirmidhi from `Amr ibn Shu`ayb, from his father, from his
grandfather (hasan gharib).
17. Afdalu al-a`mali al-imanu billahi wahdah,thumma al-jihad, thumma
hujjatun mabrura, tufdilu sa'ir al-a`mali kama bayna matla` al-shamsi
ila maghribiha. "The best deed is belief in Allah alone, then fighting
in the way of Allah, then pilgrimage that is accepted: these outweigh
all deeds the distance of East to West."Narrated by Ahmad fromMa`iz
with a sound chain.
18. Alaysa yashhadu an lailaha illallah wa anni rasulullah? Qalu
innahu yaqulu dhalika wa ma huwa fi qalbihi. Qala la yashhadu ahadun
an la ilaha illallah wa anni rasulullah fa yadkhulu al-nara aw
tut`imuhu. Qala anas fa a`jabani hadha al-hadith fa qultu li ibni
uktubhu fa katabahu. It is narrated on the authority of `Utban ibn
Malik that he came to Madina and said: Something was wrong with my
eyesight,so I said to the Prophet:"It is my ardent desire that you
should grace my house with your presence and pray there so that I
should take the spot where you prayed as a place of worship." (Another
version also in Muslim has: I sent for theProphet -- Allah bless and
greet him -- the message: "Come and lay for me a place for worship
[khutta li masjidan]." Imam Nawawi said: It means:"Mark for me a spot
that I can take as a place for worship by obtaining blessing from your
having been there [mutabarrikan bi atharika].") So the Prophet --
Allah bless and greet him -- came there, with those of the Companions
whom Allah wished. He entered (my home) and performed prayer. Then the
Companions began to talk among themselves about Malik ibn Dukhshum,
and they wished that the Prophet -- Allah bless and greet him -- would
curse him so that he should die or meet some calamity. After the
Prophet -- Allahbless and greet him -- finished praying he said:"Does
Malik ibn Dukhshum not testify to the fact that there is no god but
Allah and that I am the Messenger of Allah?" They said: "Yes, he no
doubt says this butit is not in his heart." TheProphet -- Allah bless
and greet him -- replied:"No-one ever witnesses that there is no god
but Allah and that I am Allah's Messenger and then enters the Fire or
consumes it." Anas said:"This hadith impressed me so much that I
ordered my son to write it down and he did." Narrated by Muslim. Imam
Nawawi says about: "In this hadith is evidence for obtaining blessings
through the relics of saints (al-tabarruk bi athar al-salihin)."
19. Al-imanu bid`un wa sab`una baban fa adnaha imatat al-adha `an
al-tariq wa arfa`uha qawlu la ilaha illallah."Belief is seventy and
some branches. Its lowest branch is the removal of harm from the road
while its highest is to say: There isno god but Allah." Narrated by
Muslim, Tirmidhi, Nasa'i, Ibn Majah, and Ahmad.
20. Man kana akhir kalamihi la ilaha illallah dakhala
al-janna."Whoever breathes his last with the words: la ilaha illallah,
enters Paradise." Narrated fromMu`adh by Ahmad, Abu Dawud, and
al-Hakim.
Imam Nawawi in his book al-Tarkhis fi al-ikram bi al-qiyam li dhawi
al-fadl wa al-maziyya min ahl al-Islam (p. 84) said:
The hadith master Abu al-Baqa' told us: Hafiz Abu Muhammad informed
us: Abu Tahir al-Silafi informed us: Abu`Ali al-Burdani said: I heard
Hannad ibn Ibrahim al-Nasafi saying:I heard Abu Ishaq Ibrahim ibn
Muhammad al-Qattan saying: I heard Abu `Abd Allah `Umar ibnAhmad Ibn
Ishaq al-`Attar saying: I heard Abu `Abd Allah Muhammad ibn Muslim ibn
Warah al-Razi saying: I and Abu Hatim Muhammad ibn Idris al-Razi were
present with Abu Zur`a al-Razi at the time of his death, so I said to
Abu Hatim:"Come, let us remind himto say the shahada." AbuHatim said,
"I would be ashamed before Abu Zur`a to remind him of the shahada; but
come, let us recall the hadith, perhaps when he hears it he will say
it." I startedand said:
Muhammad ibn Bashshar told us:
Abu `Asim al-Nabil told us:
from `Abd al-Hamid ibn Ja`far -
then I got confused about the hadith as if I never heard it or read it.
So Abu Hatim started and said:
Muhammad ibn Bashshar told us:
Abu `Asim al-Nabil told us:
from `Abd al-Hamid ibn Ja`far -
then he too got confused as if he never read it or heard it before.
Then Abu Zur`a, may Allah be pleased with him, spoke and said:
Muhammad ibn Bashshar told us:
Abu `Asim al-Nabil told us:
`Abd al-Hamid ibn Ja`far told us:
from Salih ibn Abi `Urayb:
from Kathir ibn Murrah:
from Mu`adh ibn Jabal, may Allah be pleased with him, he said:
the Messenger of Allah, may Allah bless him and give him peace,
said:"Whoever speaks as his last words: la ilaha illallah" - then Abu
Zur`a's spirit came out with the letter ha' (the last letter of the
word Allah) before he could say "he will enter Paradise." That was in
the year 262.
21. Man mata wa huwa ya`lamu annahu la ilaha illallah dakhala
al-janna."Whoever dies knowing full well that there is no god but
Allah, enters Paradise." Narrated by Muslim and Ahmad from `Uthman.22.
Idhhab bi na`layya hatayni fa man laqita min wara'a hadha al-ha'it
yashhadu an la ilaha illallah mustayqinan biha qalbahu fa bashshirhu
bial-janna. The Prophet -- Allah bless and greet him-- said to Abu
Hurayra:"Go with these two sandals of mine and whoever you meet behind
this wall that witnesses that there is no god except Allah
withcertitude in his heart, give him glad tidings that he will enter
Paradise." Narrated by Muslim from Abu Hurayra. The latter then met
`Umar, who prevented him from announcing this to the people and the
Prophet -- Allah bless and greet him -- agreed with him on the grounds
that theywould then rely upon it to the exclusion of everything else.
The prevention of this news from reaching the ears of the ignorant is
confirmed by the hadith of Mu`adh and that of `Ubada ibn al-Samit
through al-Sunabihi, both narrated by Muslim in the same chapter (Book
of iman ch. 10).
23 . Man shahida an la ilaha illallah wa anna Muhammadan
rasulullahharrama Allahu `alayhi al-nar. `Abd al-Rahman ibn Usayla
al-Sunabihi said: When I entered upon `Ubada ibn al-Samit at the time
of his death I burst into tears so he said: "Why are you crying? By
Allah, if I were asked to testify I would testify for you, and if I
were given intercession I would intercede for you, and if it were in
my power I would certainly help you! By Allah, I never heard a hadith
from Allah's Messenger in which there was benefit for you except I
narratedit to you, all but one: andI shall narrate it to you now since
I am about to breathe my last. I heard Allah's Messenger say:"Whoever
witnesses thatthere is no god but Allah and that Muhammad is Allah's
Messenger, Allah forbids the Fire from touching him." Muslim and
Tirmidhi narrated it.Qadi `Iyad said: "In this hadith is the proof for
the permissibility of keeping certain types of knowledge away from the
common people due to the inability of their minds to understand it
correctly, as long as it does not concern an obligation of religion or
stipulations for punishment." Nawawi, Sharh Sahih Muslim (Iman Ch. 10
#47).
24. Ya Mu`adh ibn Jabal ma min ahadin yashhadu an la ilaha illallah wa
anni rasulullah sidqan min qalbihi illa harramahu allahu `ala al-nar.
Qala ya rasulallah afala ukhbiru al-nasa fayastabshiru? Qala idhan
yattakilu. The Prophet -- Allah bless and greet him -- said: "O Mu`adh
ibn Jabal! No one witnesses that thereis no god but Allah and that I
am Allah's Messenger truthfully from his heart except Allah has made
him unlawful for the Fire." Mu`adh said: "O Messenger of Allah, shall
I not tell the people so that they will be glad?" He replied: "If you
do, they will rely on it (and leave everything else)." Narrated by
Muslim, Ahmad and Bayhaqi from Anas. Muslim says:"Mu`adh narrated it
at the time of his death to avoid sinning (by keeping it to himself)."
25. As`adu al-nasi bi shafa`ati yawma al-qiyama man qala La ilaha
illallah khalisan mukhlisan min qalbihi. Abu Hurayra inquired from the
Prophet: "O Messenger of Allah, who will be the most fortunate of
people to receive your intercessionon the Day of Resurrection?" The
Prophet -- Allah bless and greet him -- replied:"O Abu Hurayra, I
knew, because of your love of what I say, that no one other than you
would ask me of this hadith. The most fortunate of people to receive
my intercession on the Day of Resurrection are those who said: la
ilaha illallah purely and sincerely from the heart." Narrated by
Bukhari from Abu Hurayra.
26. Usama ibn Zayd killedan idolater in battle after the latter had
said:"There is no god but Allah" (la ilaha illallah). When news of
this reached Allah's Messenger he condemned Usama in the strongest
terms and he said to him: "How canyou kill him after he saidLa ilaha
illallah?" He replied: "But he said it with the sword hanging over his
head-" The Prophet -- Allah bless and greet him -- said again: "How
can you kill him after he said La ilaha illallah?" He replied: "O
Messenger of Allah, he said it in dissimulation (taqiyyatan)." The
Prophet -- Allah bless and greet him -- said:"Did you split his heart
open (to see)?" and he did not cease to reprove him until Usama wished
that he had not entered Islam until after he had killed that man so
that he might have been forgiven all his past sins through belief.
Narrated by Bukhari, Muslim, Ahmad, Tayalisi, Abu Dawud, Nasa'i,
al-`Adni, Abu `Awana, al-Tahawi, al-Hakim, and Bayhaqi.
27. Al-Miqdad said: I asked, "O Messenger of Allah, suppose I and one
of the idolaters battled and he cut off my hand, then I was positioned
to strike him and he said: lailaha illallah! Do I kill himor spare
him?" He said:"Spare him." I said:"Even if he cut off my hand?" He
said: "Even so." I asked him again two or three times whereupon he
said: "If you kill him after he saysla ilaha illallah then you are
like him before he said it, and he is like youbefore you killed him."
Narrated by Ahmad, Abu Dawud, Nasa'i, Shafi`i in his Musnad, and
Bayhaqiin the Shu`ab.
28. Innallaha la yu`adhdhibu min `ibadihi illa al-marid wa
al-mutamarrid `ala Allah wa aba an yaqula la ilaha illallah. The
Prophet -- Allah bless and greet him -- said:"Allah does not punish,
of his servants, except the rebel against Allah who refuses to say:
thereis no god but Allah." Ibn Majah narrated it.
29. afdalu al-dhikri la ilaha illallah. The Prophet -- Allah bless and
greet him -- said:"The best remembrance of Allah is to say: There isno
god but Allah." Tirmidhi (hasan), Nasa'i, Ibn Majah, Ibn Hibban,
Bayhaqi in Shu`ab al-iman, from Jabir ibn `Abd Allah.
30. Al-tasbih nusfu al-mizan, wa al-hamdu lillah tamla'uhu, wa LA
ILAHA ILLALLAH laysa lahaduna Allahi hijabun hatta tukhlisu ilayh. The
Prophet -- Allah bless and greet him -- said:"Saying subhan allah
(glory to Allah) is half thebalance and saying al-hamdu lillah (all
praise belongs to Allah) fills it, and there is no veil between la
ilaha illallah and Allah Himself (i.e. it is not even weighed in the
Balance),it reaches Him directly." Narrated by Tirmidhi from `Abd
Allah ibn `Umar. Suyuti in al-Jami` al-saghir said it is sound
(sahih).
31. Kunna `inda al-nabiyyi sallallahu `alayhi wa sallam fa qalahal
fikum gharib? ya`ni ahl al-kitab qulna la ya rasulallah fa amara bi
ghalqi al-abwabi wa qala irfa`u aydikum wa qulu la ilaha illallah!
farafa`na aydina sa`atanthumma qala al-hamdu lillah! allahumma
innakaba`athtani bi hadhihi al-kalimai wa wa`adtani `alayha al-jannata
wa anta la tukhlifu al-mi`ad!thumma qala abshiru fa innallaha qad
ghafara lakum. Ya`la ibn Shaddad relates that his father Shaddad ibn
Aws told him as `Ubada ibn al-Samit was present and confirmed it: "We
were sitting with Allah's Messenger and he asked if there was any
stranger- the narrator said: i.e. People of the Book - in the
gathering. We said that there was none. He said: Shut the door,
raiseup your hands and say:"There is no god but Allah." We raised our
hands and recited the kalima tayyiba for some time. He then
exclaimed:"al-hamdu lillah! O Allah, You have sent me with this word
and have ordered me to teach it and have promised me Paradise for it,
and You do not take back Your promise. Be glad, for Allah has forgiven
you!" The chain of this hadith is fair (hasan). Narrated from Ya`la
ibn Shaddad'sfather and `Ubada ibn al-Samit by Ahmad, Nasa'i,
Tabarani, al-Hakim, al-Mundhiri in al-Targhib, and others. Al-Haythami
said in Majma` al-zawa'id: "The sub-narrators in its chainare
trustworthy."
32. `Abd Allah ibn Salam relates: As we were travelling with Allah's
Messenger he heard the people asking: "Which action is the best, O
Allah's Messenger?" He said: "Belief in Allah, fighting in Allah's
way, and pilgrimage that is accepted." After this he heard a call
coming froma valley saying: "I bear witness that there is no god but
Allah and that Muhammad is the Messenger of Allah" whereupon he
said:"And I bear witness to the same, and I bear witness that no one
bears witness to the same except he clears himself of shirk
(associating a partner to Allah)." Ahmad and Tabarani in al-Awsat
relate it with a sound chain, as stated by Haythami in Majma`
al-zawa'id.
33. The Prophet -- Allah bless and greet him -- came out and heard the
adhan. When he heard the mu'adhdhin say: la ilaha illallah, he said:
khala`a al-andad, which means: "He (the speaker)has disowned (the
existence of) partners (to Allah)." Ibn Abi al-Dunya narrated it,
andSuyuti cites it in his commentary of verse 2:18 in al-Durr
al-manthur.
34. Yakhruju min al-nari man qala la ilaha illallah wa kana fi qalbihi
min al-khayri ma yazinu sha`ira, thumma yakhruju min al-nari man qala
la ilaha illallah wa kana fi qalbihi min al-khayri ma yazinu badhra,
thumman yakhruju min al-nari man qala la ilaha illallah wa kana fi
qalbihi min al-khayri ma yazinu dharra. "There will comeout of the
Fire whoever said: There is no god butAllah, and there is in his heart
a bead's worth of goodness; then there will come out of the Fire
whoever said: There is no god but Allah, and there is in his heart a
grain's worth of goodness; then there will come out of the Fire
whoever said: There is no god but Allah, and there is in his heart an
atom's worth of goodness." Related by Bukhari, Muslim, Ahmad, Tirmidhi
(hasan sahih), Bayhaqi, Nasa'i, Tabarani, Ibn Majah, andIbn Khuzayma
from Anas.
35. Mu`adh ibn Jabal saidthat the last he spoke with the Prophet --
Allah bless and greet him -- heasked him: "What action is most beloved
to Allah?" And the Prophet -- Allah bless and greet him -- replied:
"That you die with your tongue still moist with the mention (dhikr) of
Allah." Related by Tabarani and al-Bazzar (hasan). Note that hadith#29
stipulates that the best dhikr is La ilaha illallah.
36. Ala unabbi'ukum bi khayri a`malikum wa azkaha `inda malikikum wa
arfa`iha fi darajatikum wa khayrin lakum min infaqi al-dhahabi wa
al-waraqiwa khayrin lakum min an talqu `aduwwakum fa tadribu a`naqahum
wa yadribu a`naqakum qalu bala qala dhikrullah. The Prophet -- Allah
bless and greet him -- said: "Shall I tell you something that is the
best of all deeds, constitutes the best act of piety in the eyes of
your Lord, will elevate your status in the hereafter, and carries more
virtue than the spending of gold and silver or taking part in jihad
and slaying and being slain in the path of Allah? It is the dhikr
orremembrance and mention of Allah." Narrated from Abu al-Darda' by
Ahmad, Tirmidhi, Ibn Majah, Ibn Abi al-Dunya, al-Hakim (sahih),
al-Dhahabi (whoconfirmed al-Hakim), and others.
37. Ma `amila adamiyyun`amalan anja lahu min `adhabi al-qabri min
dhikrillah. The Prophet --Allah bless and greet him-- said: "A human
being cannot do anything that is more effective in saving him from the
punishment of the gravethan the dhikr or remembrance of Allah."
Narrated from Mu`adh ibn Jabal by Ahmad. Haythami said in Majma`
al-zawa'id that the sub-narrators in its chainof transmission are the
men of sound hadith, although the Tabi`i link is missing; however,
Tabarani narrated it through a second chain which is entirely sound
(sahih). Also narrated with the word al-`abd (Allah's servant) instead
of adamiyyun (a human being) by Malik in his Muwatta', Tirmidhi, Ibn
Majah, al-Hakim (sahih), and al-Dhahabi (who confirmed al-Hakim).
38. Anas reports that the Prophet -- Allah bless and greet him -- was
once asked the same question as Mu`adh in hadith #35, and he replied:
"Knowledge of Allah." It was then asked:"And which action adds to this
in merit?" He repeated: "Knowledge of Allah." They said: "We ask about
actions and you answer concerning knowledge?" The Prophet -- Allah
bless and greet him -- said: "A few actions are greatly useful as long
as there is knowledge; while a lot of actions are useless if there is
ignorance." Anassaid: "He spoke of this at length." Ibn `Abd al-Barr
reports it in Fadl al-`ilm with a weak chain. See also Ithaf al-sadat
al-muttaqin (1:85), Suyuti's al-Durr al-manthur (2:221), and
al-Mundhiri's al-Tarhib wa al-Targhib (3:525).
This hadith is confirmed by hadith #37 and by the first phrase of
hadith#17 whereby "the best deed is belief in Allah alone." The hadith
is further confirmed by ourdecisive knowledge that the purpose of
creation is knowledge of Allah, asindicated by Ibn `Abbas'sexplanation
of the verse wa ma khalaqna al-jinnawa al-insa illa li ya`budun "I did
not create the jinn and humankind except to worship (= know) Me"
(51:56) and the verse fa`lam annahu la ilaha illallah "Know that there
is no god except Allah" (47:19).
39. Wal-ladhi nafsi bi yadihi law ji'a bi al-samawati wa al-ardi wa
man fihinna wa ma baynahunna fa wudi`na fi kaffati al-mizani wa
wudi`at shahadatu an la ilaha illallahu fi al-kaffatial-ukhra la
rajahat bihinna. "By Him in Whose hand is my soul, if the heavens and
the earth and all that are in them and everything that is in between
were brought and placed in one pan of the Balance, and the witnessing
that there is no god but Allah were placed in the other, the latter
would outweigh the former." Related by Tabarani and by Suyuti in
al-Durr al-manthur. Haythami in Majma` al-zawa'id statedthat the
sub-narrators inits chain are trustworthy, but that theTabi`i link is
missing.
40. After the passing of the Prophet -- Allah blessand greet him --
from this world Abu Bakr said to the Companions: "I asked Allah's
Messenger what basic thing was necessary for salvation and he replied
that whoever accepts the Word which I brought and which I offered to
my uncle Abu Talib and which he rejected: this Word constitutes
salvation for him." Related by Ahmad (1:6), Tabarani in al-Awsat,
Tayalisi in his Musnad, Ibn Sa`d in his Tabaqat (2/2:84-85), Abu
Ya`la, Ibn Abi Shayba, Bayhaqi in Shu`ab al-iman (1:107-108 #92-93)
and al-Bazzar. See above, hadiths #10-11. This hadith is sound
althoughin Ahmad the link between al-Zuhri and Abu Bakr and `Uthman
isnot named other than "aman from the trustworthy people among the
Ansar," whileBayhaqi's and Tayalisi's narration from al-Zuhri is from
Sa`id ibn al-Musayyib from `Abd Allah ibn `Amr ibn al-`As.
Blessings and peace on the Prophet, his Family, and his Companions.

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Prayers for the night of 27th Rajab - Shabbe Me'raaj

There are deeds of 100 years of prayers for the one how does I'badah
on the night of Shabe Me'raj.
Whoever prays 12 Raka'at (12 cycles) in thisnight. In every Raka'at
recite Surah Fatihah and any other Surah from Quran. After every 2
Raka'at recite Tashud and end the salat with Salam. (Means: Recite 12
Raka'at with four Salams, 2 Raka'at at a time)
After that recite this 100 times (After completion of 12 Raka'at's):
" SubHan Allaahi Wal Hamdulillahi Wa Laa ilaah illal Laaho Wallah Hoo Akbar "
" Astagfirullah " 100 times
Durood Sharif 100 times.(Any Durood you know)
And after that make Dua for his/her religious and worldly matters.
Fast in the morning. Then ALLAHTa'ala will accept all of his/her Duas.
As long Duas are not made of sins. (Duas for sins will not be
accepted)
(Kanzul Umaal, Part: 12; PP: 312-313; Hadis Number: 35170)
(Taken from: Ahyaul Uloomud Deen, Imam Ghazali, 450-505 hijri)
Hadrat Abu Hurairah Radiallah A'nhu stated:"Rasool ALLAH (Sallal Laho
Alahi Wasallam) said that whoever fasted on 27th Rajab, they will get
the Deeds of 60 months fasts.
Hadrat Aisha Siddiqah Radiallahu A'nha said that Rajab is that great
month in which ALLAH Ta'ala increases the blessings of deeds many
folds. Whoever fasted once in this month is likethey fasted the whole
year.
(Spend this great night of Miraj praying Salat, reciting Quran and
Durood. Pray Salat as you can, the intention is to pray and please
ALLAHwith affirmation from heart. Salatul Tasbeeh is also a great
Salat on any special night. If someonehas Qada Umri (missed Fard
Salats) in their account, they should spend this night praying those
missed Fard Salats.Nawafils are not accepted if there are Qada Fards
in account. It is like someone keeps giving gifts to a person he/she
owes the money to and never pay back the Real Debt. As long westay
this night in prayers, Nawafil or Quran Recitation or Praying back
Qada Fards,we are in state of good deeds for the night. Insha ALLAH we
will be blessed. Please see the procedure of praying Qada Salat easily
on our site. We also have prodedure for Salatul Tasbeeh on our site.)

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Bookmarks of M NajimudeeN Bsc INDIA: Can sihr (witchcraft, magic) kill?

Bookmarks of M NajimudeeN Bsc INDIA: Can sihr (witchcraft, magic) kill?: i would like information on majic (jadoo) what are the consequences
and can people use it to kill people.
Praise be to Allaah.
Yes, there...

Quran the Clear Truth - THE VICTORY OF BYZANTIUM

Another astonishing piece of revelation that the Quran gives about the
future is to be found inthe first verses of Surah Rum, which refers to
the Byzantine Empire, the eastern part of the later Roman Empire. In
these verses, it is stated that the Byzantine Empire had met with a
great defeat, but that it would soon gain victory.
"Alif, Lam, Mim. The Romans havebeen defeated in the lowest land,but
after their defeat they will themselves be victorious in a few years'
time. The affair is God's from beginning to end."(The Quran, 30:1-4)
These verses were revealed around 620 AD, almost seven years after the
severe defeat of Christian Byzantium at the hands of the idolater
Persians. Yet it was related in the verses that Byzantium would
shortly be victorious. In fact, Byzantium hadthen suffered such heavy
losses that it seemed impossible for it even to survive, let alone be
victorious again. Not only the Persians, but also Avars, Slavs
andLombards posed serious threats to the Byzantine Empire. The Avars
had reached as far as the walls of Constantinople. The Byzantine
Emperor Heraclius had ordered the gold and silver in churches to be
melted and turned into money in order to meet the expenses of the
army. When these proved insufficient, even bronze statues were
melteddown to be turned into money. Many governors had revolted
against Emperor Heraclius, and the empire was on the point of
collapse. Mesopotamia, Cilicia, Syria, Palestine, Egypt and Armenia,
which had earlier belonged to Byzantium, were invaded by the idolater
Persians.
In short, everyone was expecting the Byzantine Empire to be destroyed.
But right at that moment, the first verses of SurahRum were revealed,
announcing that Byzantium would triumph ina few years' time. This
victory seemed so impossible that Arab polytheists had gone so far as
to make fun of these verses. They thought that the victory announced
in the Quran would never come true.
Around seven years after the revelation of the first verses of Surah
Rum, in December 627 AD, a decisive battle between Byzantium and the
Persian Empire was fought at Nineveh. And this time the Byzantine army
unexpectedly defeated the Persians. A few months later, the Persians
had to make an agreement with Byzantium, which obliged them to return
theterritories they had taken from it.
At the end, "the victory of the Romans," proclaimed by God in the
Quran, miraculously came true.
Another miracle revealed in theseverses is the announcement of a
geographical fact that could not have been known by anyone at that
time.
In the third verse of Surah Rum, we are informed that the Romans had
been defeated in thelowest region of the Earth. This expression, "Adna
al Ard" in Arabic, is interpreted as "a nearbyplace" in many
translations. Yet this is not the literal meaning of the original
statement, but rather a figurative interpretation of it. The word
"Adna" in Arabic isderived from the word "deni", which means "low" and
"ard", which means "world". Therefore the expression "Adna al Ard"
means "the lowest place on the Earth".
Most interestingly, the crucial stages of the war fought between the
Byzantine Empire and the Persians, when the Byzantines were defeated
and lost Jerusalem, had really taken place at the lowest point on
earth. This specified region is the Dead Sea basin, which is situated
at the intersection point of the lands belonging to Syria, Palestine,
and Jordan. The "Dead Sea", lying 395 meters below sea level, really
is the lowest region on Earth.
This means that the Byzantines were defeated at the lowest part of the
world, just as stated in theverse.
The most interesting point lies in the fact that the altitude of the
Dead Sea could only be measured with modern measurement techniques.
Before that, it was impossible for anyone to know that it was the
lowest region on the surface of the Earth. Yet, this region was stated
to be the lowest point on the Earth in the Quran. Hence, this provides
further evidence that the Quran isdivine revelation.
Above is a satellite photograph ofthe Dead Sea basin. The altitude of
the Dead Sea could only be determined with modern measurement
techniques. These measurements led to the discovery that this is the
"lowest region on the Earth"
Source: Miracles of The Quran by Harun Yahya.

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Quran the Clear Truth - ONLY FEMALE BEES PRODUCE HONEY

"And Your lord inspired the bee, to build your dwellings in hills, on
trees, and in (human's) habitations. Then, to eat of all the produce
and follow the ways of your Lord made easy. There comes forth from
their bodies a drink of varying colour, wherein is healing for men:
Verily, in this is a sign for those who give thought."(The Quran,
16:68-69)
The imperative "build" above is the translation of the Arabic word
"attakhithi", which is the feminine form (Arabic grammar unlike
English, differentiates between the sexes). The feminineform is used
when all of those it refers to are female, whereas the masculine is
used when a group consists of at least 1 male.
Therefore the Quran is in fact saying "build, you female bees.."
A swarm of bees , which collect honey and build the hive, are female only.
Thus, the phrasing of this command is in agreement with the scientific
fact that male bees do not partake in the construction of the hive.
Microscopes were not invented until 1610, when Galileo invented one of
the first microscopes almost a thousand years after Prophet Muhammad
(peace be upon him). It is only Allah, the Creator of all things, who
revealed such details over 1,423 years ago. This one word of the Quran
is sufficient to prove that Quran is from non other than Allah!
Obtained from The Islamic Bulletin, August 2000 Issue, San Francisco, USA.

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Quran the Clear Truth - THE MYSTERY OF IRON

"Indeed We have sent Messengers with clear proofs, and sent down with
them the Book and the Balance, that mankind may observe justice; And
We sent down (Nazala) iron, in which is (material for) mighty power,
as well as many benefits for mankind, that Allah may test who it is
that will help, unseen, Him and His Messengers, for Allahis full of
strength, exalted in might." (The Quran, 57:25.)
It is remarkable that the Holy Quran uses the word Nazala for iron,
stating that it was sent down to earth. Geologists now agree that the
entire energy of our solar system is not sufficient to produce one
atom of iron. Additionally, they state that four times as much energy
as that of our solar system would be needed to make one atom of ironon
the surface of earth. The geologists thus conclude that iron is an
extra-terrestrial material that came to earth from some other planet.
The word Nazala to the early commentators of the Holy Quran was one
the mysteries of the HolyQuran. Recent advancement of knowledge has
changed this mystery of the Holy Quran to a fact of science. Who
besides Allah, Glory be to Him, could have such absolute knowledge
which excels and encompasses all levelsof human knowledge?
Source: 130 Evident Miracles of the Holy Quran by Dr. Mazhar U. Kazi.

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Fathwa - Menstruation - How do we deal with depression during awomans menstrual cycle?

Question:
As salamaulaykum,
I am going through a difficult time in my life. Allah is testing me,
and I am patiently waiting for my du'as to be answered. At times of
purity, I am atpeace because I can come to Allah. But during my
menstrual cycle, I am reduced to a state of drepression, self-pity,
tears... I don'tknow how to soothe myself. I can't pray, I can't read
the Qur'an, I can't enter a masjid.
It's a week of hell. What can I do to end my grief? It comes back
every month, andI can't deal with these feelings.
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Sister,
I pray this message finds you in good health and spirits.
First off, if you are suffering from serious depression during your
menstrual cycle, it may be advisable to see an OB-GYN. Some women
experience mood swingsright before and during their menstrual cycles.
However, serious depression is not typical and should not be
overlooked.
The beauty of our way oflife is that the believer is never cut off
from her Lord, no matter what herstate. Even if a woman is
menstruating or experiencing postnatal bleeding, there are still ways
for her to strengthen her iman anddraw nearer to Allah Most High.
While you are menstruating, there are specific acts of worship, which
are prohibited. The reason for the prohibition is the lack of ritual
purity, and not a deficiency in you. There is no reason to be
depressed. It is not a punishment that you can't pray. Rather, it is a
mercy from Allah Most High that He has lifted these obligations from
women experiencing menstrual or postnatal bleeding, while at the same
time not taking anything away from them in terms of reward or good
deeds.
According to the Hanafi School, the acts of worship which you cannnot
do during your period (or postnatal bleeding) are as follows:
1. Prayer, whether obligatory or voluntary
2. Fasting, whether obligatory or voluntary
3. Sexual intercourse, although it is permitted for the husband and
wife to kiss, cuddle, and lay together, as long as the husband avoids
direct contact with the area between her navel and knee
4. Making tawaf (circumambulation of the Kaaba)
5. Entering a masjid
6. Touching the Qur'an
7. Reciting the Qur'an with the intention of recitation
These are the things you can't do. However, there are things you can
do to keep your connection to Allah Most High:
1. Listen to the Qur'an. Either have someone recite it to you, or
listen to a tape or cd.
2. The Hanafi School recommends that menstruating women make ablution
at the time of prayer, sit in a quiet place, and supplicate Allah.
Although the ablution does not lift the state of ritual impurity, it
still puts one in a good frameof mind.
3. Constant remembranceof Allah. Remember that the Prophet, Allah
bless him and give him peace, remembered Allah in all his states.
There is nothing preventing you from supplicating Allah and making
remembrance of Him ( dhikr ). Furthermore, even if the supplications
contain verses from the Qur'an, as many do, it is permitted to say
these supplications, provided that you do so with the intention of
remembrance, and not recitation.
4. Study Sacred Knowledge. It is permissible to handle books of tafsir
(Qur'an commentary), fiqh (Sacred Law), and hadith, provided that they
do not contain more Qur'anic text than commentary.
5. Listen to uplifting tapes and cds. There are many nice productions
to listen to, for example, Shaykh Hamza Yusuf's Purification of the
Heart. Since you're not praying,why not take the extra time to listen
to some of these?
6. Get a sisters' gatheringtogether. Even if you're not praying,
chances are someone else is. Have this sister recite Qur'an for you.
Being in good company lifts one's spirits.
7. Join a class here at SunniPath. Since the courses are available
online, you can log on at your convenience and listen to
traditionally-trained scholars. I can personally vouch for the quality
of these courses. Furthermore, when I felt bad, nothing strengthened
my iman and uplifted my spirits more than going to SunniPath and
benefiting from the blessed knowledge offered in a wide array of
courses.

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Fathwa - Menstruation - Praying after a hysterectomy

Question:
I just recently had a hysterectomy due to medical problems, what is
the ruling on praying during the recovery after such a surgery. The
medical limitations are the same as for childbirth with some very mild
bleeding.
Answer:
In the Name of Allah, Most Merciful, Most Kind.
I pray Allah gives you well being and a quick recovery.
Menstruation is blood that comes from the uterus, this is true
medically and in the Sacred Law [Marqi al-Falah]. If there is no
uterus, it is not possible for the blood that is seento be menstrual
blood. Hence, the blood you seewould be considered istihadhah or
intermittent bleeding.


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Fathwa - Menstruation - Wudu when najas is non-stop

Question:
I have a problem of spontaneous excretionof najas. In other words even
if I finish wudu in about 3-4 minutes a very small particle of najas
may come out. I re-take wudu every time, but I was wondering if I
canat least one full prayer (including obligatory and sunnah prayers).
Otherwise during Isha prayer or Dhuhr prayerI will have to take up to
3 wudus to finish a prayer.
Answer:
Assalamu alaykum
Jazak Allah Khayr for your question.
If one cannot perform ablution and the obligatory prayer without her
ablution being invalidated, then she should follow the rulings related
to the chronic annulment of ablution.
For example, colored discharge continues to exit from a woman during
the Duhr prayer time. If she cannot perform her ablution and prayer
without the discharge persisting, then, she should wait until the end
of Duhr time so that there is enough time to perform ablution and pray
the obligatory prayer.
If in Asr time, her bleeding remains, she must wait until the end of
the prayer time (before the Makruh period) and make wudu and pray. If
the completeprayer time elapses and the bleeding hasn''''t stopped,
she has established her excuse.
To keep her excuse, she must see its occurrence only once within each
succeeding prayer time. If a complete prayer timeends, and her excuse
wasnot seen, then, she has lost her status as an excused person.
A person who is excused must make wudu within every prayer time. She
can pray whatever she wills from the obligatory and non-obligatory
prayers, as well as perform other forms of worship that require wudu.
Her wudu is invalidated by the exiting of a prayer time, or the
occurrence of anything that breaks wudu other than her excuse, or if
she performed wudu for any reason other than the excuse and the excuse
was inactive but returns after making wudu.

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Rights of the kin in the light of Islam –I

Keeping bonds of kinship is not as easy as it sounds. Families and
friends give warmth and meaning to our lives, keep us strong and
fulfilled, make us feel loved and wanted, help us grow, struggle and
stay the course of an unpredictable and at times unkind life. In
Islam, Allaah requires us to revere the womb and the relation-ships
that emanate from it.
Allaah the Almighty imposes on us to save not only our-selves butour
family from the Punishment—which means that a good family can help us
evade the Fire of a miserable eternity, just as a bad one can lead us
into it.
Allaah Says (what means): "O you who believe! Save yourselves and your
families from a Fire whose fuel is Men and Stones." [Quran 66:6]
But intimacy, closeness, frequent interaction and mutual dependence
that dose family and friends share can lead to the exact opposite of
the beautiful things enumerated above. Warmth of love in a family can
turn into a hell of envy, bonds of blood can become spilling of blood,
search for fulfillment can become thirst for humiliating others, and
support in tough times can turn into hatred and rivalry even in good
times. It happens when the members of a family do not possess the
right values and attitude. Satan, the worst enemy of mankind, loves
none of his snares more than sowing hatred within believing families
and friends. The excessive individualism of modern times as well as
timelessignorance and selfishness can replace the love of families and
bonds of friendship with hatred and bad blood.
Unfortunately, today we find some people that quickly denounce and
desert family members only because they forgot to invite them to the
last get together. We can find family members who actually live
door-to-door and refuse to even share the greeting amongst them when
they met face to face.The reason? Each one claims that the other
should initiate the first visit and "why should I be the one to go
knock on their door? Plus, I got ill the other day and they did not
even bother to stop by and see how I was doing!" Oh, does it hurt to
hear these `arguments.' It makes us understand the words of the
Messenger of Allaah that Satan runs through the blood stream of the
son of Aadam. The saddest thing is that their children were told to
never speakto their relatives or even approach their door. It rips
hearts inside out to even think about it.
Severing relation has become a threatening epidemic that has found its
way into many Muslim families. Have we forgotten the tremendous value
of Ar-Raheem? Have we become completely unmindful and oblivious of its
significance? Or is it that our selfishness and self-centeredness has
gotten the best of us?
But, before we go further, let us define the word raheem.
The word in Arabic is extracted from rahem which literally refers to
the womb; the latter has been the abode of every human being before
they came out to this world except for Aadam and Hawwaa (Eve). Islamic
scholar Ar-Raghib Al-Asfahaani said,"Ar-Rahem is the womb of the
mother, and it stands for family ties knowing that it was the first
source from which they were produced" In Islamic terminology, Ar-Rahem
means family bonds and relations, something we refer to in English as
kinship relationships.
The Messenger enlightens us on the noble position of rahem through a
powerful allegory in a hadeeth narrated by Abu Hurayrah : "Allaah
created all the creation, and when He finished, ar-rahem (the womb)
got up and pleaded to Allaah, where-upon Allaah said to it, "What is
the matter?" It said: "At this place, I seek your refuge from those
who sever me (cut offties of kinship)." Allaah said,"Yes, will you
not be satisfied if I bestow My favors on him who keeps your ties, and
withhold My favors from him who severs your ties;" Upon this, it said,
"Yes, O my Lord!" Allaah said, "Then that is for you". (Al-Bukhaari)
This hadeeth lays out the very foundation of kin-ship, emphasizing its
importance as well as the ramifications of' severing kinship ties.
Ar-Rahem is a noun that encompasses all the relatives from the
father's and the mother's sides. Islamic scholar Al-Qurtubi said,
"Generally speaking, ar-rahem has a broad and a particular meaning.
The broad one includes all the believers and that is ar-rahem of
religion, then there is the one pertaining to all relatives of any
person from the father's and the mother's sides which is the one
concerning us in this issue. Knowthat each one of them has a number of
due rights over you. Allaah revealed this verse regarding ar-rahem,
which many Muslims throughout the world recognize, since they hear it
everyFriday from their Imaams as part of the introduction of the
khutbah (which means): "And fear Allaah through Whom you ask one
another; and the wombs." [Quran 4: l]
Silah, which literally means connecting, is used often in conjunction
with rahem, and so silat ar-rahem means to join the ties of kinship by
treating one's relatives fairly and compassionately.
On top of the list of these relations come our parents, who have
sacrificed much of their livesto make us strong and worthy human
beings. Then come our brothers and sisters with whom we shared the
same womb, and then our grand parents along with all the other family
members including our uncles, aunts and cousins from both the paternal
and maternal sides.
Our kin's rights over us
Every member of our family has rights over us. These rights differ
from one person to another. For instance, the mother stands higher
than the aunt and the grandfather is most definitely above the brother
in law.
Some of the rights our next of kinhas on us are: To maintain a good
relationship with them by showing respect, love and sympathy. Be there
for them when they need you. Go visit them at times of sickness and be
a good support at times of tribulations. Share with them glorious
moments. Let them in on all your good news. Buy them gifts and
congratulate them on 'Eed days. Help them financially during harsh
times. When Allaah revealed the verse (which means): "You will not
attain pietyuntil you spend from that which is beloved to you". [Quran
3: 93] Abu Talhah said, "The most beloved to me of my wealth is
Bayrahaa' (a garden), and I am giving it as a charity for Allaah, I
yearn for its reward from Allaah. O Messenger of Allaah, spend it
asyou see fit according to what Allaah has shown you." The Messenger
said, "Bakhin! (an expression of amazement) That indeed is a
profitable trade. I have heard what you said, and I recommend that you
spend it on your kin." Abu Talhah responded,"O Messenger of Allaah, I
will do so." And Abu Talhah indeed gave it away to his relatives.
Spending on kinship has become a neglected responsibility, to the
point that you can easily find people who will invite a friend to a
classy restaurant and never spend a dime on their cousin. They offer
valuable gifts and evenmoney to their peers and co-workers while their
parents are in dire situations. This brings to mind the event of
Musteh whowas Abu Bakr's cousin and also among those who fell into the
error of slandering his (Abu Bakr's) daughter, the mother of the
believers, 'Aaishah in the famous incident of 'ifk (lie). This made
Abu Bakr so furious that he took an oath he would never again give
charity to Musteh. Following this incident Allaah the Almighty sent
down a number of verses attesting to theinnocence of the mother of the
believers, but among them was also this magnificent verse (which
means): "And let not those among you who are blessed with graces and
wealth swear not to give (any sort of help) to their kinsmen, and the
poor, and those who left their homes for Allaah's cause. Let them
pardon and forgive. Do you not love that Allaah should forgive you?
And Allaah is Oft-forgiving, Most Merciful." [Quran 24:22]
Upon hearing this beautiful verse,the noble companion Abu Bakr said,
"Yes we love!"(meaning yes O Allaah, we love that you forgive us) Then
he resumed his spending on Musteh. Let us all pause and look deep into
this verse and reflect upon its limitless wisdom, and see how Allaah
the Lord of the worlds guided to Abu Bakr charity tohis kin, even when
this person had falsely slandered his daughter!

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The battle of Badr, 17 Ramadhaan - II

Now the disbelievers launched a full-scale attack and the Muslim
troops also moved forward to face their enemies. Both sides showed
great valor. As the day ofBadr drew towards its close, the defeated
disbelievers fled the battlefield leaving behind seventymen slain and
seventy as prisoners. When the fighting started, the Prophet,
sallalahu alayhi wa sallam, came out to have a full view of the
situation. He pointed out to the Muslims that Banu Haashim did not
join the enemy force out of their own will and desire, it was due only
tocompulsion and so they deservedspecial concessions. So Al-'Abbaasibn
'Abdul-Muttalib must not be killed. Abu Huthayfah said,"How can it be
that I kill my brother and leave Al-'Abbaas ibn Abdul Muttalib, I will
not let him go if Al-'Abbaas fights with me." Later on Hudhaifah was
deeply repentant for his words and expressed great regret.
When the battle was in full swing, the Prophet, sallalahu alayhi wa
sallam, picked a handful of dust and threw it towards the disbelievers
after reciting something over it. It resulted in the enemy fighters
fleeing for their lives. Mu'aath ibn'Amr a young man from Al-Ansaar,
came across Abu Jahl who was armor clad. Mu'aath ibn'Amr struck at his
uncovered leg with his sword so forcefully that it was cut off from
the shin. When 'Ikrimah ibn Abu Jahl foundhis father fatally injured,
he fell upon Mu'aath ibn 'Amr and struck him with his sword so
violently that his left arm was nearly separated from the shoulder but
he kept fighting thewhole day with the hanging arm.When it gave him
more trouble, he put the hanging part under his foot and pulled apart
by a violent force. At the same moment Mu'awwidh ibn Afra', another
young man from the Ansaar drew near Abu Jahl and put him to the sword.
When the disbelievers fled the battlefield and the believers
werevictorious in this historic event, Allaah's Messenger, sallalahu
alayhi wa sallam, asked for a search of the dead body of Abu Jahl.
'Abdullaah ibn Mas'ood searched through the dead bodies and found Abu
Jahl lying half-dead. 'Abdullaah ibn Mas'oodgot on his chest and said,
'Behold, O enemy of Allaah, what a disgrace you have been put to by
Allaah." Abu Jahl said, "What's the outcome of battle?" 'Abdullaah ibn
Mas'ood replied, "It ended in victory for the believers and defeat for
the disbelievers." 'Abdullaah ibn Mas'ood chopped his head off and
laid it down at the feet of theProphet, sallalahu alayhi wa sallam.
Having noticed it, Allaah's Messenger thanked Allaah. This battle
martyred fourteen believers, six from the Muhaajireen and eight from
the Ansaar. The battle being over, Allaah's Messenger, sallalahu
alayhi wa sallam, buried the believers and ordered that the dead among
the infidels should be thrown into a pit or well and let them be
covered with dust.
The disbelievers were so frightened when they fled the field that they
even lost track of their Commander, Abu Jahl and left him behind
fatally injured and dying. The soul-shattering news of the
disbelievers' ignominious defeat in the battlefield of Badr left the
Makkans struck with grief.
The Prophet, sallalahu alayhi wa sallam, entrusted the booty to
'Abdullaah ibn Ka'b who belonged to Banu An-Najjaar, andsent
'Abdullaah ibn Rawaahah and Zayd ibn Haarithah with the glad tidings
of victory to the upper and lower settlements of Al-Madeenah. Usamah
ibn Zayd who was left in Al-Madeenah as the deputy of the Prophet,
sallalahu alayhi wa sallam, remarked, "The glad tidings of the
victory were received by us ata time when we were burying Ruqayyah ,
the daughter of the Prophet, sallalahu alayhi wa sallam, and the wife
of 'Uthman ibn Affaan. The news of victory had arrived in Al-Madeenah
on 18 Ramadhaan."
Being free from his engagement in the battlefield of Badr, the
Prophet, sallalahu alayhi wa sallam, proceeded to Al-Madeenah. On
reaching Safra', he with the Command of Allaah the Almighty,
distributed the booty equally among the Muslims, and ordered Nadr ibn
Al-Harith ibn Kildah (from Banu Abdud-Daar) to be beheaded. Similarly,
arriving at Irq-uz-Zabyah, he, sallalahu alayhi wa sallam, issued the
same order for 'Uqbah ibn Abu Mu'ayt . These two among the prisoners
of the battle of Badr were hard-core and ruthless enemies of the
Prophet, sallalahu alayhi wa sallam, and Islam and equal to Abu Jahl
in enmity. Thereafter theProphet, sallalahu alayhi wa sallam, along
with his Companions, speedily left for Al-Madeenah leaving the
prisoners and their guards behind who joined them in Al-Madeenah the
next day.
General Treatment of the Prisoners :
When the captives reached Al-Madeenah, the Prophet, sallalahu alayhi
wa sallam, said distributing them among the Companions, "Treat them
generously." Among them was Abu 'Azeez ibn 'Umayr who was the
standard-bearer of the disbelievers' army and also the full brother of
Mus'ab ibn 'Umayr . Abu 'Azeez relates, "When I was being brought to
Al-Madeenah, I was in the custody of a group of the Ansaar''. Whenever
they sat down to dine, they gave bread to me and they began to eat
dates. Being ashamed, I tried to return it but whenever I gave the
bread to any of them, he gave it back tome." On reaching Al-Madeenah,
Abu 'Azeez was lodged with Abu Yusr Al-Ansaari. Mus'ab ibn 'Umayr said
to Abu Yusr, "Treat him roughly, for his mother is a wealthy woman."
Abu 'Azeez said, "Brother, is it for you to givethis counsel?" "You
are not my brother," replied 'Umayr, "insteadhe is my brother who is
tying up your hands." The mother of Abu 'Azeez sent four thousand
dirhams for his release.
The defeat suffered by the polytheists plunged Makkah into gloom.
There was not a house in the city, which did not go into mourning. The
Makkans stood aghast and agitated. However, the suppressed Muslims of
Makkah breathed a sigh of relief and felt elated. Abu Lahab, who could
not join the army at Badr, was so terribly shocked that he died after
a week.
The Issue of the Captives :
Concerning the captives, Allaah's Messenger, sallalahu alayhi wa
sallam, sought the advice of the Companions. 'Umar ibn Khattaab
submitted, "In my opinion everyone of us should kill his ownrelatives
to establish beyond doubt that, in Islam, love of faith is far greater
than love for relations." Abu Bakr said, "Letall the captives be
released in return for reasonable ransoms sothat the amount be
invested in developing weaponry. Besides, some of them may embrace
Islam in future." The Prophet, sallalahu alayhi wa sallam, liked the
proposal of Abu Bakr. Some of the prisoners were released without
ransom. The Makkans sent from one thousand to four thousand dirhams to
pay for the release of their relatives. The captives who knew reading
and writing but were unable to pay ransom were allowed freedom after
teaching ten children to read and write.
Zaynab the daughter of the Prophet, sent her necklace as a ransom for
the release of Abul-'Aas, her husband, who was also among the
captives. Allaah's Messenger, sallalahu alayhi wa sallam, noticed the
necklace and said to his Companions, "If you think it fit, send the
necklace back to Zaynab, for it was a gift from her mother Khadeejah."
TheCompanions were pleased to accept it and released Abul-'As at once.
Abul-'Aas then hurried backto Makkah and sent Zainab to Al-Madeenah at
once. He acceptedIslam three or four years after this event.
The battle of Badr was the most important among the Islamic battles of
Destiny. For the first time the followers of the new faith were put
into a serious test.Had victory been the lot of the pagan army while
the Islamic Forces were still at the beginningof their developments,
the faith of Islam could have come to an end.

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The battle of Badr, 17 Ramadhaan - I

At the beginning of the month of Ramadan, 2 AH, news came to
Al-Madeenah that a Makkan caravan was coming from Syria which would
pass by Al-Madeenah. In order to instill fear in the disbelievers and
also to reply to Kurz ibn Jaabir's attack, the Prophet, sallalahu
alayhi wa sallam, asked a party ofthe Muhajireen (immigrants) and
Ansaar (original residents of Al-Madeenah) to intercept the caravan so
that the Makkans would know that to worsen the relations with the
people of Al-Madeenah might prove injurious to their trading
activities with Syria. This party was sent with the sole purpose of
frightening them and not for fighting.
The Makkan trade caravan became informed of the movement of the Muslim
party. Abu Sufyan, the head of the caravan, and who was a disbeliever
at that time led it off the main routes. He also hired Damdam ibn 'Amr
Al-Ghifaari to hurry to Makkah with the information that the caravan
wasfacing danger from the Muslims, and they should rush to help it and
save their goods. In the wakeof this news, Abu Jahl marched forward
with great enthusiasm from Makkah at the head of a large army
consisting of seven hundred camels and three hundred horses. The
entire army was armed to the teeth and the reciters of martial songs
also accompanied the army. Al-'Abbaas ibn 'Abdul-Muttalib, 'Utbah ibn
Rabee'ah, Umayyah ibnKhalf, Nadar ibn Al-Haarith, Abu Jahl ibn Hishaam
and others, a total of thirteen men in all were assigned the duty of
serving foodto the army. The Muslim party sent to terrorize the trade
caravan came back to Al-Madeenah.
The Battle of Badr
Abu Sufyan sent word to Abu Jahlthat he had arrived at Makkah and that
he should also come back. But Abu Jahl turned down the suggestion. Abu
Jahl had, in truth, not come out with the army simply to provide
safety butalso to avenge the killing of 'Amr ibn Al-Hadrami at the
hands of a Muslim party dispatched by the Prophet to Nakhlah to probe
some incident.
The Quraysh had already started preparations to retaliate. They were
about to invade Al-Madeenah when Damdam ibn 'Amr reached Makkah to
seek their help. Abu Jahl was marchingtowards Al-Madeenah. The
Prophet, sallalahu alayhi wa sallam, became aware of the movement of
the Quraysh army and all the notable chieftains accompanying the
Makkan troops.
The Prophet, sallalahu alayhi wa sallam, summoned his followers and
asked for their advice regarding the current development and said to
the Companions: "Makkah has sent you its best fighters. What do
youthink about facing them?" First ofall Abu Bakr and then 'Umar ibn
Khattaab and Al-Miqdaad uttered words of valor and determination. The
last one said:"O Prophet of Allaah, we will not say as the Children of
Israel said to Moses: 'Go you and your Lord and fight, we will sit
here'." The Prophet asked again for their advice. By this he really
wanted to know the reaction of the Ansaar for all the three who had
pledged their support and loyaltybelonged to the Muhajireen. When the
Prophet put the same question again, the Ansaar now realized that the
question was meant for them.
Their original pledge with him implied their defending him in
Al-Madeenah and did not put them under any obligation to take part in
a military expedition outside their territory. Sa'd ibn Mu'aath
immediately got up to say in reply: "O Prophet of Allaah, it seems as
if you are addressing to us and you want tohave our answer." "Yes,"
the Prophet, sallalahu alayhi wa sallam, said. Sa'd then said, "We
have believed in you and have fullfaith in your being Allaah's
Messenger. How can it be possible that Allaah's Messenger would go out
to fight the disbelievers and we remain sitting in our houses? These
disbelievers are, after all, men like us. How can we fear them? If you
command us to plunge into the sea, we will do so."
Lack of Means :
Satisfied with the staunch support and determination of theCompanions,
the Prophet, sallalahu alayhi wa sallam, resolved to march out. The
total number of the combatants did not exceed 310 or 312 or 313
according to the different na. When they were finally examined outside
the city, some minor children were found accompanying the troops who
were not fit to take part in battle yet. Thus the Prophet, sallalahu
alayhi wa sallam, asked them to go back. Some of them persistently
entreated to be enlisted and of those some were granted permission to
accompany the army. It was in noway a well-equipped force. This
Islamic army had only two horsesunder the charge of Az-Zubayr
ibnAl-'Awwaam and Al-Miqdaad and seventy camels to be mounted by three
or four persons at a time. Many others accompanied on foot. On
reaching Badr, the Islamic army noticed that the enemy force
hadalready captured the raised piece of land and pitched their tents
onit. The Muslims had to take the low-lying sandy spot. However, the
wells of Badr were under the control of the Muslim force. The Prophet,
sallalahu alayhi wa sallam, issued orders that any of the disbelievers
coming for watermust not be prevented. A hut of palm branches was
erected for the Prophet, sallalahu alayhi wa sallam, on an elevation
overlooking the battlefield. He prayed and invoked the help and
blessings of Allaah.
The number of the Companions were one-third of the Makkans, and their
weapons were less than one-hundredth of what the Quraysh army had.
Their army consisted of young and strong men, and all wearing armor.
The Muslims were, on the other hand,starving, weak, sick and old.
Mostof them didn't even possess simple weapons. Some of them had
swords but no bows and arrows, while others possessed spears but no
swords. When the Muslims encamped, the disbelievers sent 'Umayr ibn
Wahb Al-Jumahi as a spy to find out the number of Muslim soldiers.
'Umayr reported that they were not more than 310, having a total
cavalry of only two.The height of the disbelievers arrogance may be
gauged from the statement of 'Utbah ibn Rabee'ah who scornfully
remarked, "Let us go back without a fight," meaning the disgracefully
low number of the Muslims was no match for the large and well-equipped
army of the Makkans. But Abu Jahl vehemently opposed the proposal
expressing his firm determination to exterminate them no matter how
few they were.
Beginning of War :
At last, on Ramadhaan 17, 2 AH, when the two armies came face to face,
the Prophet, sallalahu alayhi wa sallam, returned to his small hut and
beseeched Allaah for Divine help. He entreated the Lord:
"O Allaah! If you were to exterminate this small group of Muslims, you
will not be worshipped on earth any more."
He then offered two Rak'ah of prayer. Following this, he dozed alittle
and then came out fresh and smiling from his hut and saidwith utmost
confidence:
"The enemy force will be defeated. They will take to their heels."
The Prophet, sallalahu alayhi wa sallam, had already issued an order
not to initiate the fighting. There were approximately eighty Muslims
from the Muhajireen andthe rest belonged to the Ansaar. Among the
Ansaar, sixty-one were from Al-Aws and one hundred and seventy from
Al-Khazraj. The ranks on both sides were set in order. The Prophet,
sallalahu alayhi wa sallam, was setting the ranks with an arrow in
his hand.
In the meantime, in accordance with the Arabian fashion, 'Utbah and
Shaybah sons of Rabee'ah and Al-Waleed ibn 'Utbah steppedforward, and
in response to their call, three of the Ansaar, 'Awf andMu'awwidh—the
sons of 'Afra' and 'Abdullaah ibn Rawaahah came forward to give them
battle. 'Utbah asked, "Who are you?" "We are the Ansaar," they
answered. "We have fight with you," 'Utbah said in a tone filled with
arrogance. He then called out: "O Muhammad; send our peers, men of our
own tribe." The Prophet, sallalahu alayhi wa sallam, said, "Go ahead,
O Hamzah ibn 'Abdul-Muttalib to give battle to 'Utbah, 'Ubaydah ibn
Al-Haarith to fight with Shaybah—the brother of 'Utbah, and 'Ali ibn
Abu Taalib to engage Al-Waleed—the son of 'Utbah." With the order, all
the three Companions rose from their spots and came face to face with
their respective rivals. 'Utbah wanted to know their names although he
knew them very well. Then hearing their names he said, "Yes, we will
fight with you." The confrontation began. Hamzah and 'Ali, may Allaah
be them, put the father and the son 'Utbah and Al-Waleed to the sword.
'Ubaydah and Shaybah both received injuries in the encounter. 'Ali ibn
Abu Taalib andHamzah did away with the enemyof Islam and brought
'Ubaydah tothe Prophet, sallalahu alayhi wa sallam.

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Praised Manners - Will a woman be rewarded for her work in the home even if she does not intend to seek reward?.

If a woman works in her house without intendingto seek reward for her
work with Allaah, will she be rewarded for her work or not?.
Praise be to Allaah.
A woman's work in the home is important work in which she helps to
spread love and mercy inher home, and she plays a major role in
raising her children and helps her husband in his work,da'wah and
pursuit of knowledge.
In this regard, this work is like all other kinds of work: a woman
will not be rewarded for it unless her intention in doing it is
sincerely for the sake of Allaah alone.
There follow some texts which support this view,as well as some of the
comments of the scholars.
1 – al-Bukhaari (may Allaah have mercy on him) included in Kitaab
al-Eemaan (the Book of Faith) a chapter in whichhe listed shar'i
duties, which included seeking reward for doing them.
Al-Bukhaari (may Allaah have mercy on him) said:
"Chapter: what was narrated about actions being but by intentions, and
every person will have but that which he intended. This includes
faith, wudoo', prayer, zakaah, Hajj, fasting and other rulings. Allaah
says(interpretation of the meaning): "Each one does according to
Shakilatihi (i.e. his way or his religion or his intentions)"
[al-Isra' 17:84]. A man may seek the reward of charity forhis spending
on his family. And the Prophet (peace and blessings of Allaah be upon
him) said: "But jihad and good intentions."
Saheeh al-Bukhaari (1/29), Kitaab al-Eemaan.
Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:
The words "Chapter: what has been narrated…" mean: a chapter which
explains what has been narrated as evidence that shar'i actions are
judged according to intention.
Fath al-Baari (1/135, 136)
2 – It was narrated that Abu Mas'ood al-Badri (may Allaah be pleased
with him) said: The Prophet (peace and blessings of Allaah be upon
him) said: "If a Muslim spends on his family, seeking reward for that
with Allaah, thenit will an act of charity on his part." Narrated
byal-Bukhaari (55), Muslim (1002).
Spending on his wife and children is a man's shar'i duty, but he will
not be rewarded for it unless he seeks reward thereby.
Al-Qurtubi said:
The apparent meaning isthat the reward for spending on them can only
be attained by intending to draw closerto Allaah, whether it is
obligatory or permissible, and this implies that whoever does not
intend to draw closer to Allaah will not be rewarded, but he has
discharged his duty in the case of obligatory spending.
Fath al-Baari (1/136)
Ibn Hajar said:
It may be understood from this that the reward cannot be attained by
doing the deed unless it is also accompanied by the intention.
Al-Tabari said: spending on one's family is obligatory, and he will be
rewarded for what he gives according to hisintention. There is no
contradiction between its being obligatory and its being called
charity, rather it is better than voluntary charity.
Fath al-Baari (9/498)
Al-Nawawi (may Allaah have mercy on him) said:
Seeking reward thereby means seeking the Countenance of Allaah
thereby. That does not include whatever he spends absent-mindedly
(i.e., heedless of the intention and without intending to seek reward
thereby). Rather this refers to the one who seeks reward. The way to
seek reward is to spend it with the intention of fulfilling theduty of
spending and kind treatment that has been enjoined upon him.
Sharh Muslim (7/88, 89).
3 – It was narrated from Sa'd ibn Abi Waqqaas (may Allaah be pleased
with him) that the Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "You will never spend anything, seeking thereby the
Countenance of Allaah, but you will be rewarded for it, even what you
put in your wife's mouth." Narrated by al-Bukhaari (56) and Muslim
(1628).
Ibn al-Haaj al-Maaliki (may Allaah have mercy on him) said:
He should not neglect to give his wife a morsel or two, because the
Prophet (peace and blessings of Allaah be upon him) said: "even a
morsel that he puts in his wife's mouth." He will earn reward even
though there is some pleasure for him in putting a morsel in his
wife's mouth, but he should seek reward in allof that, i.e., in
bringing the food and in giving it to her.
Al-Madkhal (1/224).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
You will never spend anything, seeking thereby the reward of Allaah,
but you will be rewarded for it. The attainment of reward is dependent
upon that, i.e., on seeking the Countenance of Allaah. This is what
matters.
Fath al-Baari (5/367).
Conclusion:
A woman will be rewarded for her work in the house if she seeks reward
with Allaah for that, and is sincere in her intention.
And Allaah knows best.

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Praised Manners - Ruling on participating in a tribal co-op.

My relatives have formeda co-op, in which all the family members are
taking part. This is basedon co-operation between them, wherebyif any
family member has a problem with another family, they will resolve the
problem and reconcile between the two parties. They also have a
monthly meeting in the house of one of the members (in turn) where
they meet and greet one another and hear one another's newsand so on.
They take a sum of money each month from each personwho participates
in this co-op if the participant is working, and the money is kept by
the treasurer. This money is spent in the following ways:
1- Giving loans to family members who need them, to be repaid in installments.
2- Help in paying diyah (blood money) or payingcompensation to any
member of another family who has been runover by a family memberor
paying compensation for any injury cause by a family member.
3- Paying zakaah on this money to needy family members.
4- The co-op also makes lunch after the burial of any family member
who dies, and invites those who were at the graveyard to eat, on the
grounds that there are those among them who have come from far away
etc.
My question is: what is the ruling on taking partin this co-op? Is it
regarded as cooperatingin righteousness and piety? What is the ruling
on making food for the family of the deceased? Do you advise us to
take part in it if it is clear thatmaking food for the family of the
deceased inthis manner is haraam but they do not accept my advice to
stop doing this – knowing that my relatives have started to look at me
with suspicion because I havewithdrawn from it until Ifind out the
shar'i ruling? If such co-ops arenot permissible, then what do you
advise so that that family members can stand together and be united
and not separated?.
Praise be to Allaah.
Firstly:
The co-ops in which the members of a tribe or family come together is
something that Islamically acceptable in principle, and it is
hopedthat there is much goodness in them so long as they are free of
things that are forbidden in Islam.
Allaah has commanded us to co-operate in righteousness and piety, as
He says (interpretation of the meaning):
"Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness
and piety); but do not help one another in sin and transgression"
[al-Maa'idah 5:2]
The Prophet (peace and blessings of Allaah be upon him) praised the
Ash'aris – who were a tribe from Yemen – who,if their food was little,
whether they were travelling or not, each one of them would bring what
he had, then they would share it out amongst themselves.
It was narrated that Abu Moosa (may Allaah be pleased with him) said:
The Prophet (peace and blessings of Allaah be upon him) said: "When
the food of the Ash'aris ran short during militarycampaigns or if
their food supplies ran low in Madeenah, they would gather what they
had in a single cloth, then shareit out equally amongst themselves by
measuring it with a bowl; they are of me andI am of them." Narrated by
al-Bukhaari, 2384; Muslim, 2500.
Al-Nawawi said:
This hadeeth points to the virtue of the Ash'aris and the virtue of
selflessness and helping one another, and the virtue of combining
provisions when travelling, and the virtueof collecting them in
something when they are few when not travelling, then sharing them
out. End quote.
Sharh Muslim, 16/62
The co-operative funds which are established bytribes and families,
which are collected fromtheir members, then spent on the needy
according to the conditions that have been stipulated, are something
that is prescribed in Islam and it is similar to what the Ash'aris
did, but this is an arrangement made before calamity happens, so that
they may co-operate to solve he problem and reduce the hardship of or
the one who has been afflicted.
Those who participate init should have the intention of co-operating,
not of benefiting and making aprofit. Shaykh Ibn 'Uthaymeen was asked
about one of these schemes and he replied:
I have studied the clauses of the scheme and I did not see anything to
suggest that it should not be set up, ifthe intention of the
participant is to co-operate and not to receive compensation
orbenefits from the funds, because it is based on co-operation which
is a kind of ihsaan, whereas if it is based on receivingcompensation
and benefits it is a kind of gambling.
Majmoo' Fataawa Ibn 'Uthaymeen (18/183).
Among the haraam things which the members of these co-opsmay fall into
is the jaahili feelings of tribal attachment to their lineage or
language, and there may be haraam things in their gatherings such as
smoking or listening to music, for example, or they may help someone
who is sinning in committing that sin, or they may support a wrongdoer
merely because he is related to them. Similarly the money that is
collected should not be invested in haraam projects or in banks. As
for supporting one who has been wronged or one who is in need or who
has beenharmed as the result of an accident or sickness, or helping to
pay diyah in the case of mistaken killing or manslaughter, or helping
single people to get married and othersuch good deeds, this is
something for which they deserve to be commended and applauded.
Secondly:
With regard to making food for funerals, what is prescribed is for the
relatives and neighboursof the deceased person'sfamily to make food
for the family of the deceased, because there has come to them
something that will distract them from preparing food for themselves.
It was narrated that 'Abd-Allaah ibn Ja'far (may Allaah be pleased
with him) said: When news of the death of Ja'far came, the Prophet
(peace and blessings of Allaah be upon him) said: "Make food for the
family of Ja'far, for therehas come to them that which is keeping them
busy." Narrated by Abu Dawood, 3132; al-Tirmidhi, 998; Ibn Maajah,
1610; classed as hasan by al-Albaani in Saheeh Abi Dawood.
Al-Mubaarakfoori said:
What this means is there has come to them grief which will keep them
from preparing food for themselves, because they are too distressed to
think about food. Al-Teebi said: This indicates that it is mustahabb
for relatives and neighbours to prepare food for the family of the
deceased. End quote. Ibn al-'Arabi said in al-'Aaridah: this hadeeth
sets out the guidelines with regard to co-oepration at times of need.
End quote.
Tuhfat al-Ahwadhi, 4/67.
What is forbidden is for the family of the deceased to make food for
those who come to offer condolences, because Jareer ibn 'Abd-Allaah
al-Bajali (may Allaah be pleased with him) said: "We usedto regard
gathering with the family of the deceased and making food after the
burial as akind of wailing for the dead." Narrated by Ahmad, 6866;
classed as saheeh by al-Albaani in Ahkaam al-Janaa'iz.
But if there is a need for that, such as if some people have come from
far away to offer condolences, then there is nothing wrong with making
food for them, so long as that is done only as much as is necessary,
and there is no exaggeration or excess involved, and it is done only
for the travellers, and not everyone who comes to the funeral is
invited, as some people do.
Ibn Qudaamah said in al-Mughni (3/496):
With regard to the family of the deceased making food for the people,
this is makrooh, because it is adding to their hardship, and it is
akin to what the people of the Jaahiliyyah did.
But if there is a need for that, it is permissible. Some people may
have come to attend the funeral from distant towns, and they stay with
them, in which theyhave no choice but to show them hospitality.
Shaykh Ibn Baaz said:
The family of the deceased do not have to make food for people, but if
they make food for themselves or for guests who are staying with them,
there is nothing wrong with that. End quote.
Majmoo' Fataawa Ibn Baaz, 13/392.
Thirdly:
You said in your question that zakaah is paid on the money that has
been collected to theneedy family members. But no zakaah is due on
this money. Shaykh Muhammad ibn 'Uthaymeen was asked about a similar
scheme and paying zakaah on itsfunds, and he replied:
No zakaah is due on these funds, because they are not owned by the
participants, so thereis no specific owner, andthere is no zakaah on
anything that does not have a specific owner. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 18/184
The people of knowledge and righteousness have to take part in these
co-opsso that they can advise people and warn them against falling
into sin, and help them in righteousness and piety.
And Allaah knows best.

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