Question
Asalam-o-Alaikum: I am facing severe anxiety anddepression these days.
My problem is that during regular religious discussion with my wife I
was telling her that a lot of people say that non-muslims in western
countries can become much better muslim then us only if they recite
Kalma. I was telling her that one should not say itbecause they don't
accept core Islamic concept i.e. "There is no god but Allah, and
Muhammad is the messenger of Allah." During discussion I gave her
following example: "Lets suppose there is one father and son. The son
refuses to acknowledge his father i.e. he is saying: you are not my
father and I don't believe in it that you are my father but I will be
good to you – but you are not my father." Then Isaid: "now will the
fathercare about his son's rest of acts when he is openlydenying that
he is his father". No I am worried that I have done Kufr by giving an
example of human being while discussing mater of Allah.I did not
intend to compare Allah to His creation. But as soon as I finished
talking I becomeworried that I have done Kufr and because of that my
marriage is now also void. Can you please guide me? I have already
repent so many times. If I indeed have done Kufr then what is ruling
regarding it and marrying again. Kashif
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
Examples are given to bring the meaning closer to people's minds. They
do not necessarily indicate similarity in all aspects. If someone
gives an example from the real life of the creatures to bring a matter
related to the Creator closer to minds, then this does not mean that
it indicates drawing a similarity between the Creator and the
creatures. The Quran includes some such examples:
Ibn Abi ShaybahreportedthatMujaahidsaid regarding the saying of Allaah
The Almighty )which means(: }Allaah presents an example: a slave ]who
is[ owned andunable to do a thing and he to whom We have provided from
Us good provision, so he spends from it secretly and publicly. Can
they be equal? Praise to Allaah! But most of them do not know. And
Allaah presents an example of two men, one of them dumb and unable to
do athing, while he is a burden to his guardian. Wherever he directs
him, he brings no good. Is he equal to one who commands justice, while
he is on a straight path?{ ]Quran 16: 75-76[, "All this is an example
given of the idol and the True God."
Qataadahalso said regarding the saying of Allaah The Almighty )which
means(: "One of them dumb", "It means the idol." As for the saying of
Allaah The Almighty )which means(: "Is he equal to one who commands
justice", he said: "It means Allaah." ]'Abdur-Razzaaq[
Thus, the matter is not problematic at all. Hence, you are still
Muslim and your wife is still in marriage with you. Do not worry and
forget about those evil thoughts, and think about what can be
beneficial for you in yourreligion and worldly life.
Allaah Knows best./- - - - Tuesday, June 18, 2013
Sha'baan 9, 1434 - -
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Tuesday, June 18, 2013
Fathwa, - Giving a worldly exampleabout Allaah is not Kufr
Fathwa, - Explanation of swearing by other than Allaah in some Ahaadeeth
Question
assalamu alaykum.dear sheikh,may Allah reward you.what is the correct
explanation of the hadithin which the prophet said ) by his father he
would be succesful if he were truthful( transmitedby muslim.it was
also recorded in musnad vol.5page 225 that the prophet said)i swear by
my life commanding good and forbiding evil is better than keeping
silent(.while it is haram to swear with any being except Allah
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
MuhammadisHis slave and Messenger.
It is confirmed in the authentic Sunnah that it is forbidden to swear
by other than Allaah. As regards what you mentioned, it is to be
interpreted in a correct way which is in conformity with the
aforementioned.
In regard to the first Hadeeth,Ibn Hajarsaid in his interpretation of
SaheehAl-Bukhaari: "If one asks how to reconcile between this and the
prohibition of swearing by other than Allaah, then the answer isthat
this was before being prohibited or that it is a word that one utters
out of habit while not intending to swear, like what the Arabs used to
say 'Aqra Halqa )may you be wounded and your head shorn( and thelike,
or that there is an omission of the phrase "the Lord of"; it is as if
one says 'By the Lord of his father…', and it was also said that this
is a specific case and needs evidence.…..However, thestrongest answers
are the first two."
As regards the other Ahaadeeth where the expression 'by my life' is
mentioned, then Mulla'Ali Al-Qaarisaid in Mirqaat Al-Mafaateeh: "If
one asked: 'how would I swear by other than the Name of Allaah and His
Attributes', we would say:'This does not mean to swear, but this is
something which he )the Prophet( uttered according to their )the
Arabs'( habit."
Similarily,Shaykh 'Abdul-Muhsin Al-'Abbaadsaid inhis interpretation of
SunanAbu Daawood: "'By my life' is not swearing; rather, it is an
expression to emphasize one's statement; so one utters it to emphasize
his statement, similar to his saying: 'no doubt' or 'verily' and other
expressions by which onestresses a statement, and it is not swearing
at all. Itis mentioned in the Hadeeth of the Prophetand the statements
of the Companionsand itwas also mentioned in the statements of the
Taabi'is after them.
Allaah Knows best. /- -e-p * - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -
- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
assalamu alaykum.dear sheikh,may Allah reward you.what is the correct
explanation of the hadithin which the prophet said ) by his father he
would be succesful if he were truthful( transmitedby muslim.it was
also recorded in musnad vol.5page 225 that the prophet said)i swear by
my life commanding good and forbiding evil is better than keeping
silent(.while it is haram to swear with any being except Allah
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that
MuhammadisHis slave and Messenger.
It is confirmed in the authentic Sunnah that it is forbidden to swear
by other than Allaah. As regards what you mentioned, it is to be
interpreted in a correct way which is in conformity with the
aforementioned.
In regard to the first Hadeeth,Ibn Hajarsaid in his interpretation of
SaheehAl-Bukhaari: "If one asks how to reconcile between this and the
prohibition of swearing by other than Allaah, then the answer isthat
this was before being prohibited or that it is a word that one utters
out of habit while not intending to swear, like what the Arabs used to
say 'Aqra Halqa )may you be wounded and your head shorn( and thelike,
or that there is an omission of the phrase "the Lord of"; it is as if
one says 'By the Lord of his father…', and it was also said that this
is a specific case and needs evidence.…..However, thestrongest answers
are the first two."
As regards the other Ahaadeeth where the expression 'by my life' is
mentioned, then Mulla'Ali Al-Qaarisaid in Mirqaat Al-Mafaateeh: "If
one asked: 'how would I swear by other than the Name of Allaah and His
Attributes', we would say:'This does not mean to swear, but this is
something which he )the Prophet( uttered according to their )the
Arabs'( habit."
Similarily,Shaykh 'Abdul-Muhsin Al-'Abbaadsaid inhis interpretation of
SunanAbu Daawood: "'By my life' is not swearing; rather, it is an
expression to emphasize one's statement; so one utters it to emphasize
his statement, similar to his saying: 'no doubt' or 'verily' and other
expressions by which onestresses a statement, and it is not swearing
at all. Itis mentioned in the Hadeeth of the Prophetand the statements
of the Companionsand itwas also mentioned in the statements of the
Taabi'is after them.
Allaah Knows best. /- -e-p * - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -
- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Fathwa, - He lost hope in finding a good wife
Question
Salamu alaykum. I am 22 years now and I was brought up in the West. I
have needed a wife for 10 years now as there is so much fitnah in the
Western societies. I hate the process of finding a wife because I
never findanyone suitable or if I getin touch with someone suitable
)not directly obviously(, the process takes so long time and they say
that they are notready or similar things soI have to drop it. I feel
the pain in my whole body and especially in myheart every single day
because I do not have a wife. I am financially able, I have a degree
andafter taking my degree I moved to the Islamic world for studying
Islam. But I am not able to focusor do anything rightly because my
body and soul deeply hurts me and I suffer from depression because I
am not married. I have tried through websites and through people I
know, and my parents cannot really help me either. Theonly problem is
the pain Ifeel, I do not know if I amable to live much longer.
Sometimes I feel like I will just fall apart or evendie very soon
because I am not married and cannot handle it anymore. Now I am
thinking that I should maybe just wait for Jannah because there I can
have a wife without going through all the suffering of finding a wife.
Should I just forget about finding a wife in this dunyah and just
waitfor my wife in Jannah? This will be extremely painful for me until
I die, but I feel this maybe is the only option. Please advice me.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
Allaah The Almighty has prescribed and encouraged marriage, and spoken
of its high status. So did the Sunnah of the Messenger of Allaah.
Allaah The Almighty says )what means(: }And marry the unmarried among
you and the righteous among your male slaves and female slaves. If
they should be poor, Allaah will enrich them from His bounty, and
Allaah is All-Encompassing and Knowing.{ ]Quran 24:32[
Also,Anasnarrated that the Messenger of Allaah, said: "And I marry
women. Whoever overlooks my Sunnah does not belong to me."
]Al-Bukhaari and Muslim[
Scholars have pointed out the benefits of marriage. Az-Zaad )a book of
the Hanbali School of jurisprudence( reads: "Marriage is more
preferable than voluntary acts of worshipif one is under the pressure
of sexual desire."Al Buhootiexpained this statement in his Ar-Rawdh
Al-Murbi' saying: "For it contains many benefits such as guarding
chastity of man and woman, getting progeny and increasing the Ummah
)Muslim nation(." ]End quote[
Marriage is one of the means that help reforming one's religion,
getting rewards and entering Paradise.Abu Hurayrahnarrated that the
Messenger of Allaah, said: "When a man dies, all his deeds come to an
end except for three – an ongoing charity, beneficial knowledge or a
righteous son who will pray for him." ]Muslim[
Moreover, marriage may be compulsory for one who fears committing Zina
)adultery or fornication(. In any case, a Muslim should not neglect it
while he is financially and physically able. Accordingly, you should
know that you arenot required to - not to mention you are not
obligated to - give up looking for a wife in this worldly life and to
wait for a wife in Paradise.
We have previously pointed out the ways to find a good wife, kindly
refer to Fataawa 85573, 85082and 193859. We advise you not to
despairof getting what you seek,but we warn against going extreme
regardingthe characteristic of the wife you seek for, lest you will
waste your lifetime in vain.
Finally, we advise you to seek the help of Allaah, and do not feel
helpless. Rather, search for the means that can help youraim, like
having righteous friends who can help you regarding the matters of
religion and worldly life; especially, it seems that you need much
psychological support and you need those who can stand beside you so
that you may achieve your aims.
Allaah Knows best.
--
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- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Salamu alaykum. I am 22 years now and I was brought up in the West. I
have needed a wife for 10 years now as there is so much fitnah in the
Western societies. I hate the process of finding a wife because I
never findanyone suitable or if I getin touch with someone suitable
)not directly obviously(, the process takes so long time and they say
that they are notready or similar things soI have to drop it. I feel
the pain in my whole body and especially in myheart every single day
because I do not have a wife. I am financially able, I have a degree
andafter taking my degree I moved to the Islamic world for studying
Islam. But I am not able to focusor do anything rightly because my
body and soul deeply hurts me and I suffer from depression because I
am not married. I have tried through websites and through people I
know, and my parents cannot really help me either. Theonly problem is
the pain Ifeel, I do not know if I amable to live much longer.
Sometimes I feel like I will just fall apart or evendie very soon
because I am not married and cannot handle it anymore. Now I am
thinking that I should maybe just wait for Jannah because there I can
have a wife without going through all the suffering of finding a wife.
Should I just forget about finding a wife in this dunyah and just
waitfor my wife in Jannah? This will be extremely painful for me until
I die, but I feel this maybe is the only option. Please advice me.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
is His Slave and Messenger.
Allaah The Almighty has prescribed and encouraged marriage, and spoken
of its high status. So did the Sunnah of the Messenger of Allaah.
Allaah The Almighty says )what means(: }And marry the unmarried among
you and the righteous among your male slaves and female slaves. If
they should be poor, Allaah will enrich them from His bounty, and
Allaah is All-Encompassing and Knowing.{ ]Quran 24:32[
Also,Anasnarrated that the Messenger of Allaah, said: "And I marry
women. Whoever overlooks my Sunnah does not belong to me."
]Al-Bukhaari and Muslim[
Scholars have pointed out the benefits of marriage. Az-Zaad )a book of
the Hanbali School of jurisprudence( reads: "Marriage is more
preferable than voluntary acts of worshipif one is under the pressure
of sexual desire."Al Buhootiexpained this statement in his Ar-Rawdh
Al-Murbi' saying: "For it contains many benefits such as guarding
chastity of man and woman, getting progeny and increasing the Ummah
)Muslim nation(." ]End quote[
Marriage is one of the means that help reforming one's religion,
getting rewards and entering Paradise.Abu Hurayrahnarrated that the
Messenger of Allaah, said: "When a man dies, all his deeds come to an
end except for three – an ongoing charity, beneficial knowledge or a
righteous son who will pray for him." ]Muslim[
Moreover, marriage may be compulsory for one who fears committing Zina
)adultery or fornication(. In any case, a Muslim should not neglect it
while he is financially and physically able. Accordingly, you should
know that you arenot required to - not to mention you are not
obligated to - give up looking for a wife in this worldly life and to
wait for a wife in Paradise.
We have previously pointed out the ways to find a good wife, kindly
refer to Fataawa 85573, 85082and 193859. We advise you not to
despairof getting what you seek,but we warn against going extreme
regardingthe characteristic of the wife you seek for, lest you will
waste your lifetime in vain.
Finally, we advise you to seek the help of Allaah, and do not feel
helpless. Rather, search for the means that can help youraim, like
having righteous friends who can help you regarding the matters of
religion and worldly life; especially, it seems that you need much
psychological support and you need those who can stand beside you so
that you may achieve your aims.
Allaah Knows best.
--
- - - - - - - - -
- - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
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- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
The significance of obedience to parents
Islam builds a family in which prevails mutual respect and care.
Parents and children in Islam are bound together by mutual obligations
and reciprocal arrangements. Allaah Says )what means(:"…No mother
should be harmed through her child, and no father through his
child…"]Quran 2: 233[
The Quran has made it compulsory for the child to treat his parents
with all goodness and mercy.
Every Muslim must show goodness and mercy to his parents throughout
their lives. There is only one exception to this, and that is, if the
parents ask their children to associate anything with Allaah and to
commit sins, then the children must not obey their parents. In all
cases, the children must show love and gratitude to their parents.
They must always speak to them gently and respectfully. They must try
their best to make them happy, provided they do not disobey Allaah in
the process.
Allaah says )what means(:"But if they )both( strive with you to make
you join in worship with me others of which you have no knowledge,
then obey them not; but behave with them in the world kindly…"]Quran
31:15[
Being patient and tolerant with parents:
The children must take great care not to react to what their parents
have to say. If they say or do anything which is not liked or approved
of by the children, then they must show patience and tolerance instead
of giving vent to their anger. The children must scrupulously try to
refrain from disobeying their parents since the Prophetregarded this
as one of the grave sins.
Supplicating for them:
Far from showing signs of displeasure, the children must pray for them
saying, as Allaah teaches us in the verse )which means(:"…My Lord and
Sustainer! Be kind and have mercy on them as they cherished,nurtured
and sustained me in childhood."]Quran 17: 24[
We must continue praying for them even after they die. Such prayer
will be regarded as a continuous charity asthe Prophet, sallallaahu
alayhi wa salllam, told us.
The greater right of the mother:
The children must be kinder and more gratefulto their mothers since
they took greater pains in their upbringing. That is why the
Prophetemphasized that it is the mother who has the first claim on the
child's care and attention.
Once a companionasked the Prophetas to whom he should showmore
kindness. The Prophetreplied:"Your mother."Heasked who comes next and
the Prophetagain replied:"Your mother."Heasked the Prophetyet again
who comes next. The Prophetreplied:"Your mother."When the
companionasked for the fourth time, only then did the
Prophetreply:"Your father."
Recognizing their great status:
The Muslim should recognize the status of the parent and know his
duties towards them. Thestatus of parents in Islam is a status which
mankind had not known before. Allaah Has placed the respect for the
parents just one step below the belief in Allaahand true worship of
Him.
Allaah says )what means(:"And your Lord has decreed that you not
worship except Him, and to parents, good treatment. Whether one or
both of them reach old age ]while[ with you, say not to them ]so much
as[, "uff," and do not repel them but speak to them a noble
word."]Quran 17: 23[
The Prophetplaced kindness and respect towards parents just after the
prayer offered on time as the prayer is the foundation of Islam.
'Abdullaah Ibn Mas'oodsaid: "I asked the Prophetwhich deed is most
liked by Allaah? Hesaid: 'Prayer offered on time.'I asked him: 'Then
what? Hesaid: 'Kindnessand respect towards parents.'…"]Al-Bukhaari and
Muslim[
Knowing the duties towards them:
It is also the duty of the child to provide for his parents, if he is
able to do so. The Quran sums upthe whole matter in a master concept
called Ihsaan, which denotes what is right, good and beautiful )i.e.
showing tothem kindness, compassion, gratitude, reverence and respect,
praying for them and supporting them financially if they are in need.(
Concluding, we mention a verse that shows the significance of
obedienceand gratitude due to parents: Allaah says )what means(:"And
We have enjoined upon man ]care[ for his parents. His mother carried
him, ]increasing her[ in weakness upon weakness, and his weaning is in
two years. Be grateful to Me and to your parents; to Me is the ]final[
destination."]Quran 31:14[ /- -e-p * - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -
- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Parents and children in Islam are bound together by mutual obligations
and reciprocal arrangements. Allaah Says )what means(:"…No mother
should be harmed through her child, and no father through his
child…"]Quran 2: 233[
The Quran has made it compulsory for the child to treat his parents
with all goodness and mercy.
Every Muslim must show goodness and mercy to his parents throughout
their lives. There is only one exception to this, and that is, if the
parents ask their children to associate anything with Allaah and to
commit sins, then the children must not obey their parents. In all
cases, the children must show love and gratitude to their parents.
They must always speak to them gently and respectfully. They must try
their best to make them happy, provided they do not disobey Allaah in
the process.
Allaah says )what means(:"But if they )both( strive with you to make
you join in worship with me others of which you have no knowledge,
then obey them not; but behave with them in the world kindly…"]Quran
31:15[
Being patient and tolerant with parents:
The children must take great care not to react to what their parents
have to say. If they say or do anything which is not liked or approved
of by the children, then they must show patience and tolerance instead
of giving vent to their anger. The children must scrupulously try to
refrain from disobeying their parents since the Prophetregarded this
as one of the grave sins.
Supplicating for them:
Far from showing signs of displeasure, the children must pray for them
saying, as Allaah teaches us in the verse )which means(:"…My Lord and
Sustainer! Be kind and have mercy on them as they cherished,nurtured
and sustained me in childhood."]Quran 17: 24[
We must continue praying for them even after they die. Such prayer
will be regarded as a continuous charity asthe Prophet, sallallaahu
alayhi wa salllam, told us.
The greater right of the mother:
The children must be kinder and more gratefulto their mothers since
they took greater pains in their upbringing. That is why the
Prophetemphasized that it is the mother who has the first claim on the
child's care and attention.
Once a companionasked the Prophetas to whom he should showmore
kindness. The Prophetreplied:"Your mother."Heasked who comes next and
the Prophetagain replied:"Your mother."Heasked the Prophetyet again
who comes next. The Prophetreplied:"Your mother."When the
companionasked for the fourth time, only then did the
Prophetreply:"Your father."
Recognizing their great status:
The Muslim should recognize the status of the parent and know his
duties towards them. Thestatus of parents in Islam is a status which
mankind had not known before. Allaah Has placed the respect for the
parents just one step below the belief in Allaahand true worship of
Him.
Allaah says )what means(:"And your Lord has decreed that you not
worship except Him, and to parents, good treatment. Whether one or
both of them reach old age ]while[ with you, say not to them ]so much
as[, "uff," and do not repel them but speak to them a noble
word."]Quran 17: 23[
The Prophetplaced kindness and respect towards parents just after the
prayer offered on time as the prayer is the foundation of Islam.
'Abdullaah Ibn Mas'oodsaid: "I asked the Prophetwhich deed is most
liked by Allaah? Hesaid: 'Prayer offered on time.'I asked him: 'Then
what? Hesaid: 'Kindnessand respect towards parents.'…"]Al-Bukhaari and
Muslim[
Knowing the duties towards them:
It is also the duty of the child to provide for his parents, if he is
able to do so. The Quran sums upthe whole matter in a master concept
called Ihsaan, which denotes what is right, good and beautiful )i.e.
showing tothem kindness, compassion, gratitude, reverence and respect,
praying for them and supporting them financially if they are in need.(
Concluding, we mention a verse that shows the significance of
obedienceand gratitude due to parents: Allaah says )what means(:"And
We have enjoined upon man ]care[ for his parents. His mother carried
him, ]increasing her[ in weakness upon weakness, and his weaning is in
two years. Be grateful to Me and to your parents; to Me is the ]final[
destination."]Quran 31:14[ /- -e-p * - ▓███▓ TRANSLATOR 1:->
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- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Taariq Ibn Ziyaad: the conqueror of Andalusia
Taariq Ibn Ziyaad is one of the most prominent commanders who recorded
his name in the glorious Islamic history which includes names like
Khaalid Ibn Al-Waleed, S`ad Ibn Abi Waqaas, `Amr Ibn Al-`Aas,
Salaahuddeen and Muhammad Al-Faatih.
Through Taariq Ibn Ziyaad, a Muslim state was established in
Andalusia, known nowadays asSpainandPortugal. This state lasted for
eight centuries.This great hero was not originally an Arab, rather he
was one of the Berbers who lived inMorocco. Many of these Berbers
embraced Islam, including `Abdullaah, the grandfather of Taariq.
`Abdullaah is the first Arab Muslim name in his family but the rest of
his grandfathers were Berbers who were distinctly tall and blond.
The beginning
Taariq Ibn Ziyaad started out his life just like other Muslim
children. He learnt how to read and write and memorized some Qur'anic
chapters and Prophetic narrations.His love of military life made him
join the army commanded by Moosaa Ibn Nusayr, the Commander in charge
ofMorocco. Taariq participated in the Islamic conquests and he
displayed superior courage and excellent commanding skills that
attracted the attention ofMoosaa Ibn Nusayr. Moosaa Ibn Nusayr admired
his skills and abilities and appointed him as the ruler of Tangier, a
Moroccan city on theMediterranean.
An opportunity to conquer Andalusia
Andalusiawas ruled by an unjust king, Ludrique, who was hated by his
own people who were thinking of deposing himand revolting against him.
They sought the help of the Muslims who were ruling the North African
region, especially after they heard how fairthe Muslims are. Count
Julian, ruler ofCeutanear Tangier, intermediated inorder to convince
the Muslims to help the Andalusians. Julian contacted Taariq Ibn
Ziyaad and offered him his assistance in order to get rid of Ludrique.
Taariq welcomed this offer and found it a goodopportunity to resume
Jihaad and conquests and to spread Islam and allow people to know
about its noble teachings. Taariq sent to Moosaa Ibn Nusayr,
inMorocco, in order to takepermission to conquerAndalusia. Moosaa
asked Taariq to wait until he sends to the Caliph of the Muslims,
Al-Waleed Ibn `Abdul-Malik in order to take his permission to
conquerAndalusiaand explain the situation to him. The Caliph gave him
permission but instructedMoosaa Ibn Nusayr to send a reconnaissance
campaign first in order todiscover what is going on inAndalusiabefore
sailing towards them.
Tareef's reconnaissance expedition
In response to the command of the Caliph, Taariq started to prepare a
small campaign in order to cross the Mediterranean toAndalusia. The
campaign was under the command of a Berber commander called Tareef Ibn
Maalik. It consisted of five hundred of the best Muslim soldiers who
moved in order to check the status quo inAndalusia. The campaign
marched out in Ramadhaan 91 A.H., July 710 A.C. They crossed the sea
in four ships offered by Ct. Julian. They landed on the opposite bank
in an area which was later namedTareefIslandafter the commander of the
campaign. This small campaign examined the country well. They did not
encounter any resistance, and they returned with generous spoils of
war.
The expedition of Taariq Ibn Ziyaad
The results of Tareef's expedition encouraged Taariq to prepare for
the invasion ofAndalusia. After less than a year following Tareef's
expedition, Taariq Ibn Ziyaad marched out with seven thousand
soldiers, most of them were Muslim Berbers. He crossed the
Mediterranean to Andalusia and the MuslimArmy was assembled neara
mountain that was known later as Jabal Taariq )the mount of Taariq
orGibraltar( on the fifth of Rajab 92 A.H., the 27thof April 711 A.C.
Taariq stayed in this area for several days. He built a castle to act
as a military base near the mountain. He assigned some soldiers to
guard it and protect the back lines of the army in case he was forced
to withdraw.
Supported by Ct. Julian, Taariq Ibn Ziyaad marched with his army
penetrating the nearby area. He headed towards the "GreenIsland"
province and occupied itscastles. At this point, Ludrique came to know
about the invasion. He was busy fighting some rebels in the north. He
stopped fighting them and returned toToledo, the capital of the
country, and prepared himself to encounter the Muslim army.
Taariq Ibn Ziyaad marched north towardsToledo. His forces camped in a
wide valley betweenTajoriver in the east and Albarracin river in the
west. At the same time, Ludrique completedhis preparations and
recruited a tremendous army of one hundred thousand warriors armedwith
the most powerful weapons. Ludrique marched to the south and he was
quite sure that he will be victorious.
When Taariq Ibn Ziyaad was informed about this large number of
soldiers, he sent a message to Moosaa Ibn Nusayr tellinghim about the
situation and asking for support. Moosaa Ibn Nusayr sent five thousand
of the best soldiers. Thus the total number of the Muslims reached
twelve thousand.
The big encounter
Ludrique marched towards Shadhunah where he completed his
preparations. Then he headed in order to encounter the Muslims.
A decisive battle took place between the two armies near Shadhunah.
The battle started on the 28thof Ramadhaan 92 A.H., the 18thof July
711 A.C. and continued for eight days. The Muslims were courageous
fighters, and were as firm as mountains in the battlefield, although
their enemy who were well-equipped outnumbered them. The Muslims were
not afraid of the enemy's power or large number. The Muslims were
victorious over their enemy through excellent preparation,
deeply-rooted faith, sincerity, and the ardent desire to be killed as
martyrs for the sake of Allaah.
On the eighth day of the battle, the Muslims were victorious.
Ludrique, the last of the Visigoth kings, fled after the battle, and
no trace of him was found; it seems that he lost his life in the
battle in which he had also lost his kingdom.
The aftermath of victory
After this resounding victory, Taariq chased thedefeated army and he
marched out with his army conquering the country. He did not encounter
considerable resistance on his march to the north. On his way
toToledo, the capital of the Visigoth, Taariq sent small military
expeditionsin order to conquer citiessuch asCordoba,GranadaandMalaga.
Taariq continued his march northward penetrating the hills of
Andalusia until he reachedToledoafter a long, harsh journey that
covered more than six hundred kilometers awayfrom the battlefield.
When Taariq reachedToledo, he treated its people kindly and he did not
touch their churches. Then he marched further north until he reached
theBay of Biscay. He returned again toToledoand wrote a message to
Moosaa Ibn Nusayr informing him of his victorious conquest. He asked
for more men and equipment in order to continue his march, spread
Islam in these areas and help its people get rid of the injustice of
the Visigoths.
Moosaa Ibn Nusayr and his participation in the conquest ofAndalusia:
Moosaa Ibn Nusayr was following up the march of the Islamic army
underthe command of Taariq Ibn Ziyaad. He realized that Taariq is in
need of help and support, especially after the martyrdom of many
Muslims in the battles they fought. Commanding eighteen thousand
soldiers, he crossed toAndalusiain Ramadhaan 93 A.H., June 712 A.C. He
marched taking a different route other than the one taken by Taariq so
that he could have the honor of conquering new areas. He marched until
he reachedToledowhere he met Taariq Ibn Ziyaad.
After a short rest inToledo, the two commanders restarted invasion
again and they conquered Zaragoza,TarragonaandBarcelonaas well as
other cities. Then, each commander took a different route until they
conquered all ofAndalusia.
The Return toDamascus
While the two commanders were conquering these areas, they received a
message from caliph Al-Waleed Ibn `Abdul-Malik in whichhe asked them
to stop the conquest and return toDamascusin order to submit a report
on the progress of the conquest.The two commanders organized the
affairs of the places they conquered and tookSevilleas capital
ofAndalusiadue to its closeness to the sea.
The two commanders leftAndalusia and marched towardsDamascus, the
capital of the Umayyad caliphate. They reachedDamascusand found that
Al-Waleed died and his brother Sulaymaan Ibn `Abdul-Malik has become
caliph. They submitted a complete report on the conquest. The caliph
ordered them to stay inDamascus. Taariq Ibn Ziyaad stayed there and
the caliph was satisfied with his great conquests that made him
immortal among the great Muslim commanders.
The character of Taariq Ibn Ziyaad
Taariq Ibn Ziyaad was a great commander who managed, through his
faith, patience, decisiveness and determination, to reach this high
position.
He managed to achieve all these victories because he used to think
over every step he takes, and he never rushed in taking decisions. He
used to collect information before he moves; for example, before he
crossed to Andalusia, he sent a reconnaissance expedition in order to
check the status quo ofAndalusia.
He was also a faithful believer and he was quite sure that Allaah's
victory will be in his side even in the most critical moments. For
eight days, he continued to fight an enemy that excelled his army in
terms of number and equipment, but with the Grace of Allaah he managed
to achieve victory at the end. /- -e-p * - ▓███▓ TRANSLATOR 1:->
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- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
his name in the glorious Islamic history which includes names like
Khaalid Ibn Al-Waleed, S`ad Ibn Abi Waqaas, `Amr Ibn Al-`Aas,
Salaahuddeen and Muhammad Al-Faatih.
Through Taariq Ibn Ziyaad, a Muslim state was established in
Andalusia, known nowadays asSpainandPortugal. This state lasted for
eight centuries.This great hero was not originally an Arab, rather he
was one of the Berbers who lived inMorocco. Many of these Berbers
embraced Islam, including `Abdullaah, the grandfather of Taariq.
`Abdullaah is the first Arab Muslim name in his family but the rest of
his grandfathers were Berbers who were distinctly tall and blond.
The beginning
Taariq Ibn Ziyaad started out his life just like other Muslim
children. He learnt how to read and write and memorized some Qur'anic
chapters and Prophetic narrations.His love of military life made him
join the army commanded by Moosaa Ibn Nusayr, the Commander in charge
ofMorocco. Taariq participated in the Islamic conquests and he
displayed superior courage and excellent commanding skills that
attracted the attention ofMoosaa Ibn Nusayr. Moosaa Ibn Nusayr admired
his skills and abilities and appointed him as the ruler of Tangier, a
Moroccan city on theMediterranean.
An opportunity to conquer Andalusia
Andalusiawas ruled by an unjust king, Ludrique, who was hated by his
own people who were thinking of deposing himand revolting against him.
They sought the help of the Muslims who were ruling the North African
region, especially after they heard how fairthe Muslims are. Count
Julian, ruler ofCeutanear Tangier, intermediated inorder to convince
the Muslims to help the Andalusians. Julian contacted Taariq Ibn
Ziyaad and offered him his assistance in order to get rid of Ludrique.
Taariq welcomed this offer and found it a goodopportunity to resume
Jihaad and conquests and to spread Islam and allow people to know
about its noble teachings. Taariq sent to Moosaa Ibn Nusayr,
inMorocco, in order to takepermission to conquerAndalusia. Moosaa
asked Taariq to wait until he sends to the Caliph of the Muslims,
Al-Waleed Ibn `Abdul-Malik in order to take his permission to
conquerAndalusiaand explain the situation to him. The Caliph gave him
permission but instructedMoosaa Ibn Nusayr to send a reconnaissance
campaign first in order todiscover what is going on inAndalusiabefore
sailing towards them.
Tareef's reconnaissance expedition
In response to the command of the Caliph, Taariq started to prepare a
small campaign in order to cross the Mediterranean toAndalusia. The
campaign was under the command of a Berber commander called Tareef Ibn
Maalik. It consisted of five hundred of the best Muslim soldiers who
moved in order to check the status quo inAndalusia. The campaign
marched out in Ramadhaan 91 A.H., July 710 A.C. They crossed the sea
in four ships offered by Ct. Julian. They landed on the opposite bank
in an area which was later namedTareefIslandafter the commander of the
campaign. This small campaign examined the country well. They did not
encounter any resistance, and they returned with generous spoils of
war.
The expedition of Taariq Ibn Ziyaad
The results of Tareef's expedition encouraged Taariq to prepare for
the invasion ofAndalusia. After less than a year following Tareef's
expedition, Taariq Ibn Ziyaad marched out with seven thousand
soldiers, most of them were Muslim Berbers. He crossed the
Mediterranean to Andalusia and the MuslimArmy was assembled neara
mountain that was known later as Jabal Taariq )the mount of Taariq
orGibraltar( on the fifth of Rajab 92 A.H., the 27thof April 711 A.C.
Taariq stayed in this area for several days. He built a castle to act
as a military base near the mountain. He assigned some soldiers to
guard it and protect the back lines of the army in case he was forced
to withdraw.
Supported by Ct. Julian, Taariq Ibn Ziyaad marched with his army
penetrating the nearby area. He headed towards the "GreenIsland"
province and occupied itscastles. At this point, Ludrique came to know
about the invasion. He was busy fighting some rebels in the north. He
stopped fighting them and returned toToledo, the capital of the
country, and prepared himself to encounter the Muslim army.
Taariq Ibn Ziyaad marched north towardsToledo. His forces camped in a
wide valley betweenTajoriver in the east and Albarracin river in the
west. At the same time, Ludrique completedhis preparations and
recruited a tremendous army of one hundred thousand warriors armedwith
the most powerful weapons. Ludrique marched to the south and he was
quite sure that he will be victorious.
When Taariq Ibn Ziyaad was informed about this large number of
soldiers, he sent a message to Moosaa Ibn Nusayr tellinghim about the
situation and asking for support. Moosaa Ibn Nusayr sent five thousand
of the best soldiers. Thus the total number of the Muslims reached
twelve thousand.
The big encounter
Ludrique marched towards Shadhunah where he completed his
preparations. Then he headed in order to encounter the Muslims.
A decisive battle took place between the two armies near Shadhunah.
The battle started on the 28thof Ramadhaan 92 A.H., the 18thof July
711 A.C. and continued for eight days. The Muslims were courageous
fighters, and were as firm as mountains in the battlefield, although
their enemy who were well-equipped outnumbered them. The Muslims were
not afraid of the enemy's power or large number. The Muslims were
victorious over their enemy through excellent preparation,
deeply-rooted faith, sincerity, and the ardent desire to be killed as
martyrs for the sake of Allaah.
On the eighth day of the battle, the Muslims were victorious.
Ludrique, the last of the Visigoth kings, fled after the battle, and
no trace of him was found; it seems that he lost his life in the
battle in which he had also lost his kingdom.
The aftermath of victory
After this resounding victory, Taariq chased thedefeated army and he
marched out with his army conquering the country. He did not encounter
considerable resistance on his march to the north. On his way
toToledo, the capital of the Visigoth, Taariq sent small military
expeditionsin order to conquer citiessuch asCordoba,GranadaandMalaga.
Taariq continued his march northward penetrating the hills of
Andalusia until he reachedToledoafter a long, harsh journey that
covered more than six hundred kilometers awayfrom the battlefield.
When Taariq reachedToledo, he treated its people kindly and he did not
touch their churches. Then he marched further north until he reached
theBay of Biscay. He returned again toToledoand wrote a message to
Moosaa Ibn Nusayr informing him of his victorious conquest. He asked
for more men and equipment in order to continue his march, spread
Islam in these areas and help its people get rid of the injustice of
the Visigoths.
Moosaa Ibn Nusayr and his participation in the conquest ofAndalusia:
Moosaa Ibn Nusayr was following up the march of the Islamic army
underthe command of Taariq Ibn Ziyaad. He realized that Taariq is in
need of help and support, especially after the martyrdom of many
Muslims in the battles they fought. Commanding eighteen thousand
soldiers, he crossed toAndalusiain Ramadhaan 93 A.H., June 712 A.C. He
marched taking a different route other than the one taken by Taariq so
that he could have the honor of conquering new areas. He marched until
he reachedToledowhere he met Taariq Ibn Ziyaad.
After a short rest inToledo, the two commanders restarted invasion
again and they conquered Zaragoza,TarragonaandBarcelonaas well as
other cities. Then, each commander took a different route until they
conquered all ofAndalusia.
The Return toDamascus
While the two commanders were conquering these areas, they received a
message from caliph Al-Waleed Ibn `Abdul-Malik in whichhe asked them
to stop the conquest and return toDamascusin order to submit a report
on the progress of the conquest.The two commanders organized the
affairs of the places they conquered and tookSevilleas capital
ofAndalusiadue to its closeness to the sea.
The two commanders leftAndalusia and marched towardsDamascus, the
capital of the Umayyad caliphate. They reachedDamascusand found that
Al-Waleed died and his brother Sulaymaan Ibn `Abdul-Malik has become
caliph. They submitted a complete report on the conquest. The caliph
ordered them to stay inDamascus. Taariq Ibn Ziyaad stayed there and
the caliph was satisfied with his great conquests that made him
immortal among the great Muslim commanders.
The character of Taariq Ibn Ziyaad
Taariq Ibn Ziyaad was a great commander who managed, through his
faith, patience, decisiveness and determination, to reach this high
position.
He managed to achieve all these victories because he used to think
over every step he takes, and he never rushed in taking decisions. He
used to collect information before he moves; for example, before he
crossed to Andalusia, he sent a reconnaissance expedition in order to
check the status quo ofAndalusia.
He was also a faithful believer and he was quite sure that Allaah's
victory will be in his side even in the most critical moments. For
eight days, he continued to fight an enemy that excelled his army in
terms of number and equipment, but with the Grace of Allaah he managed
to achieve victory at the end. /- -e-p * - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -
- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
The Mind-Set of a Muslim Child
The Missing Dimension in Educational Methods: The Sentimental Education
The sentimental education pertains to the person's feelings, which
form all sides of the integrated human personality.
Sentiment is a word given to any sense of pleasure or pain, as well as
to certain psychological states within the sphere of pleasure andpain,
vis-à-vis other states within the sphere of mental perception and
knowledge.
Based on this, all feelings in the human consciousness, and their
resulting sensations of pleasure and pain, along with the positive and
negative senses, constitute human sentiment.
The sentimental education, in myview, is that which helps develop such
feelings and senses in a positive way, which ultimately leads to a
constructive relationship with people, the universe and life.
The sentimental education, like other forms of education, is based on
a group of axes:
1- The Family:The family is the fundamental incubator in which the
individual and all his behavioris formed, and on the basis of which,
his attitudes are composed in general. The family is the most
important social institution which influences the personality of the
human being. It receives the human newborn and sustains him during the
most crucial period of his life: theperiod of childhood. It is the
"critical" period in the construction and formation of the human
personality, as stated by psychologists. That is because it is a
constructive and foundational period.
AHadeeth)narration( of the Messenger of Allaah,, refers to this
fact:"There is no child but that he/sheis born with a sound innate
inclination to the true religion )of Islam(, and it is his/her parents
who convert him/her to Judaism, Christianity or Magianism."]Muslim[
Within the familial environment, the parents mold the child, and
determine his fundamental attitudes, which are his creedal
orientations. Thus, the family plays a pivotal and important rolein
forming the individual's personality, conduct and beliefs, which give
rise to his various subsequent behavior.
In the family, the children learn how to control their desires and
suppress their inclinations that disagree with the society. In this
way, the foundations of social adjustment become inculcated, by virtue
of the educational function within the atmosphere of the family.
Hence, it is not strange to note the great importance given by those
who conduct research about juvenile delinquency to thefamily as one of
the main axes onwhich they centre their researches, in an attempt to
discover the causes and factors ofdelinquency. Undoubtedly, the
disintegrated family is the main factor responsible for juvenile
delinquency and abnormal conduct, and a suitable incubatorfor
producing delinquent adolescents.
2- The School:This ranks second in importance in terms of upbringing,
particularly after education has been made public and its elementary
years compulsory in most countries. The school undertakes the process
of teaching the children, in co-operation with the family, in order to
expand their means ofperception, and help them enjoy knowledge and
learning. Consequently, the school has emerged as an important social
institution, which has an effectiveimpact on all the child's
psychological, social, moral, and behavioral aspects. This goes back
to the fact that during his first years, the child is predisposed, by
nature, to imitate and acquire the salient values of the school and
the society in which he lives. Thus, the school is an important factor
that has a great impact on forming the individual's personality, in a
healthy scientific and educational way, and determining his future
attitudes and relations in society. The school, therefore, is not only
an incubator of giving information, but it is also a complicated
structure of relations, particularlyfor the young child.
In the school, the child's social circle extends to include new
children and groups, and he learns, in its atmosphere, "more social
standards in systematic forms, and new social functions. He learns his
rights and duties, the way to regulate his emotions and accommodate
his needs withthose of others, and co-operation, along with behavioral
discipline."
The child learns all this through the information he receives, and
acquires as a result of mixing with his school mates. In general,the
school has its effective influence on the children's future behavior
and orientations. Through the school, we are able to detect the early
symptoms of delinquency, which allows for their early remedy before
they become aggravated: I mean such symptoms as harming one's
schoolmates, stealing, attempting to flee from school, or damaging the
school property,all of which are indicators of deficiency in the
child's conduct.
3- The Environs:That is, the district or geographical area in which
the family lives in the neighborhood of many other families, where a
network of social relations is established between the different
families and their members in terms of reciprocal contact of effect
and influence.
For this reason, the neighborhood contributes in providing the
individual with some behavioral values, situations, attitudes, and
standards belonging to the general civilizational framework of the
social area.
4- Friends:The elements of the child's personality and behavior are
formed by means of several influences. Although the family and the
school are among the most prominent of these, his friends and peers
are no less important. Rather, the influence of friends may sometimes
be stronger than the other elements. The group of friends and peers
encourages the adolescent to challenge his parents, by virtue of the
force of that new group in which he becomes a member. This group
supports him to demonstrate that challenge, and gives him the
impression of a psychological provision which he does not receive from
his family, whether they are young or old. In this way, the peer group
is one of the most important sources favored by the adolescents to
imitate, and to acquire opinions and thoughts. Islam recognizes and
refers to the importance of one's company and friendship, and its
influence on the individual's life, in terms of acquiring values,
behavior and thoughts. In this connection, it is narrated on the
authority of Abu Hurayrahthat he said: The Messenger of Allaah,,
said:"A man )often( follows the religion of his friend: so each of you
should consider whom he takes as a friend."If thefriend's influence
extends to religion, then, no doubt, his influence on behavior and
attitudes is clearer and more evident. If this is the impact of only
one, then, what do you thinkof the influence of a group? Of a surety,
their influence on the child or the adolescent is stronger.
It is not strange that the group of friends has a strong influence.
Indeed, belonging is the basis forsurvival as a member in the team.It
lies in absolute acceptability and alliance. In a team, the child
learns how to live in a group atmosphere of a new kind and new social
relations, which he cannot disagree with, otherwise, he would be
rejected by the group.
--
- - - - - - - - -
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- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
The sentimental education pertains to the person's feelings, which
form all sides of the integrated human personality.
Sentiment is a word given to any sense of pleasure or pain, as well as
to certain psychological states within the sphere of pleasure andpain,
vis-à-vis other states within the sphere of mental perception and
knowledge.
Based on this, all feelings in the human consciousness, and their
resulting sensations of pleasure and pain, along with the positive and
negative senses, constitute human sentiment.
The sentimental education, in myview, is that which helps develop such
feelings and senses in a positive way, which ultimately leads to a
constructive relationship with people, the universe and life.
The sentimental education, like other forms of education, is based on
a group of axes:
1- The Family:The family is the fundamental incubator in which the
individual and all his behavioris formed, and on the basis of which,
his attitudes are composed in general. The family is the most
important social institution which influences the personality of the
human being. It receives the human newborn and sustains him during the
most crucial period of his life: theperiod of childhood. It is the
"critical" period in the construction and formation of the human
personality, as stated by psychologists. That is because it is a
constructive and foundational period.
AHadeeth)narration( of the Messenger of Allaah,, refers to this
fact:"There is no child but that he/sheis born with a sound innate
inclination to the true religion )of Islam(, and it is his/her parents
who convert him/her to Judaism, Christianity or Magianism."]Muslim[
Within the familial environment, the parents mold the child, and
determine his fundamental attitudes, which are his creedal
orientations. Thus, the family plays a pivotal and important rolein
forming the individual's personality, conduct and beliefs, which give
rise to his various subsequent behavior.
In the family, the children learn how to control their desires and
suppress their inclinations that disagree with the society. In this
way, the foundations of social adjustment become inculcated, by virtue
of the educational function within the atmosphere of the family.
Hence, it is not strange to note the great importance given by those
who conduct research about juvenile delinquency to thefamily as one of
the main axes onwhich they centre their researches, in an attempt to
discover the causes and factors ofdelinquency. Undoubtedly, the
disintegrated family is the main factor responsible for juvenile
delinquency and abnormal conduct, and a suitable incubatorfor
producing delinquent adolescents.
2- The School:This ranks second in importance in terms of upbringing,
particularly after education has been made public and its elementary
years compulsory in most countries. The school undertakes the process
of teaching the children, in co-operation with the family, in order to
expand their means ofperception, and help them enjoy knowledge and
learning. Consequently, the school has emerged as an important social
institution, which has an effectiveimpact on all the child's
psychological, social, moral, and behavioral aspects. This goes back
to the fact that during his first years, the child is predisposed, by
nature, to imitate and acquire the salient values of the school and
the society in which he lives. Thus, the school is an important factor
that has a great impact on forming the individual's personality, in a
healthy scientific and educational way, and determining his future
attitudes and relations in society. The school, therefore, is not only
an incubator of giving information, but it is also a complicated
structure of relations, particularlyfor the young child.
In the school, the child's social circle extends to include new
children and groups, and he learns, in its atmosphere, "more social
standards in systematic forms, and new social functions. He learns his
rights and duties, the way to regulate his emotions and accommodate
his needs withthose of others, and co-operation, along with behavioral
discipline."
The child learns all this through the information he receives, and
acquires as a result of mixing with his school mates. In general,the
school has its effective influence on the children's future behavior
and orientations. Through the school, we are able to detect the early
symptoms of delinquency, which allows for their early remedy before
they become aggravated: I mean such symptoms as harming one's
schoolmates, stealing, attempting to flee from school, or damaging the
school property,all of which are indicators of deficiency in the
child's conduct.
3- The Environs:That is, the district or geographical area in which
the family lives in the neighborhood of many other families, where a
network of social relations is established between the different
families and their members in terms of reciprocal contact of effect
and influence.
For this reason, the neighborhood contributes in providing the
individual with some behavioral values, situations, attitudes, and
standards belonging to the general civilizational framework of the
social area.
4- Friends:The elements of the child's personality and behavior are
formed by means of several influences. Although the family and the
school are among the most prominent of these, his friends and peers
are no less important. Rather, the influence of friends may sometimes
be stronger than the other elements. The group of friends and peers
encourages the adolescent to challenge his parents, by virtue of the
force of that new group in which he becomes a member. This group
supports him to demonstrate that challenge, and gives him the
impression of a psychological provision which he does not receive from
his family, whether they are young or old. In this way, the peer group
is one of the most important sources favored by the adolescents to
imitate, and to acquire opinions and thoughts. Islam recognizes and
refers to the importance of one's company and friendship, and its
influence on the individual's life, in terms of acquiring values,
behavior and thoughts. In this connection, it is narrated on the
authority of Abu Hurayrahthat he said: The Messenger of Allaah,,
said:"A man )often( follows the religion of his friend: so each of you
should consider whom he takes as a friend."If thefriend's influence
extends to religion, then, no doubt, his influence on behavior and
attitudes is clearer and more evident. If this is the impact of only
one, then, what do you thinkof the influence of a group? Of a surety,
their influence on the child or the adolescent is stronger.
It is not strange that the group of friends has a strong influence.
Indeed, belonging is the basis forsurvival as a member in the team.It
lies in absolute acceptability and alliance. In a team, the child
learns how to live in a group atmosphere of a new kind and new social
relations, which he cannot disagree with, otherwise, he would be
rejected by the group.
--
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Chronology of Imam Husain (as) Shrine at Karbala
Chronology of Imam Husain (as) Shrine at Karbala
The repairing works and modifications that the holy shrine had
witnessed since the martyrdom of Imam Husain (SA) until the present
day are included in a form of a timetable with a reference to the date
of each one. This timetable is quoted from the book entitled
(Al-Husain and Al-Abbas shrines history).
Hijri YearGregorian YearEvents
10th Moharram 61lst October, 680Imam Hussain (sa) was buried at this
sacred spot.
6518th August, 684Mukhtar ibn Abu Obaidah Thaqafi built anenclosure
around the grave, in the form of a mosque and erected a dome over the
grave. There were two entrances to this building.
13212th August, 749A roof for the shrine wasbuilt during the reign of
the Abbasid Caliph Abi Al-Abbas Al-Safah
14031st March, 763The roof was destroyed during the reign of Abi
Ja'far Al-Mansur
15811th November, 774The destroyed roof was rebuilt during Al-Mahdi reign
17122nd June, 787During the reign of the Caliph Harun ar-Rashid, the
mausoleum was destroyed and the lote-tree that stood besides the grave
of Imam Husain (sa) was cut down.
19325th October, 808The destroyed roof was rebuilt during Al-Mahdi reign
23615th July, 850The Caliph al-Mutawakkildestroyed the mausoleum and
orderedthe nearby land, including the grave, to be plowed.
24717th March, 861Al-Muntasir reconstructed the shrine.A flag column
was put on it to be recognizable by the visitors, many shi'as started
to travel and settle there
2738th June, 886The construction built byAl-Muntasir collapsed; the
ruler of Tubristan Mohammed son of Mohammed son of Zaid rebuilt it
28023rd March, 893The Alid representative built a dome in the centre,
with two roofs, on either side and an enclosure with two entrances.
30719th August, 977Adzd ibn Boweih rebuilt the dome, the surrounding
galleries and constructed a screenof teak wood around the sepulchre.
He also constructed houses all round the shrine and erected the
boundary wall of the city. At the same time Imran ibn Shahin built a
mosque adjacent to the tomb.
40710th June, 1016The buildings were damaged by fire and theVizier,
Al-Hassan ibn Al-Fadhil rebuilt them.
4791086The king Shah visited the holy shrine and reconstructed the
shrine's outer fence
6204th February, 1223The tomb was renovatedby an-Nasir li-Din Allah
75718th Sept. 1365Sultan Owais ibn Hasan Jalairi remodelled the dome
and raised the walls of the enclosure.
78024th Feb. 1384Ahmad ibn Owais erected two minarets covered with
gold and extended the courtyard.
9141508When Shah Ismail Safawivisited the holy shrine he built a
sacrophagus of the inlaid work over the grave.
92026th Feb. 1514The Safavid Sultan Ismaiel visited Karbala and built
a box made of teak wood on the grave
9321526Sultan Ismaiel Al-Safawy donated a big fabulous silver net to
be put on the grave
9831575Ali Basha, the governor of Baghdad called (Wannd Zadah)
renewedthe dome's construction
10325th Nov. 1622Shah Abbas Safavi constructed the screens (darih) of
brass and bronze and decorated the dome with Kashani tiles.
104815th May 1638Othman Sultan Murad IV, when he visited the
holyshrine, whitewashed theexterior of the dome.
11351722The wife of Nadir Shah gave orders to an overallreconstruction
of the holy shrine and donated money for the shrine
11558th March 1742Sultan Nadir Shah visitedthe holy shrine and
decorated the building and offered valuable presents to the treasury
of the shrine.
12117th July 1796Shah Muhammad al-Qajary plastered the dome with gold
121614th May, 1801Wahabbies attacked Karbala, destroyed the shrine,
and looted the sepulcher
12271812The shrine destroyed, Karbala's people wrote aletter to the
Sultan Fatih Ali Shah Qajary to help inrestoring it, and he ordered to
renew the dome and replace its golden plates, he sent anenvoy to
supervise the work
123221st Nov., 1817Sultan Fatih Ali Shah renewed the silver Mesh and
decorated the golden Iwan with gold and reconstructed what the
Wahabbies had destroyed
12501834Sultan Fatih Ali Shah built the two domes of the holy shrines
of ImamHussein and Abbas, he appointed his deputy Sadir A'dam (Ibrahim
Khan AL-Shirazy)
12731856Sultan Nasir Al-Deen Shah Qajary renewed the construction of
the dome of the holy shrine and some of the gilding
128316th May, 1866Nasiruddin Shah Qachar extended the courtyard of the shrine.
13511932Renovating the base pillars of the courtyard.
135821st February, 1939Dr. Taher Saifud-din, 51st Dai-el-Mutlaq of the
Dawoodi Bohra community offered a set of screens of solid silver which
are fixed in the shrine.
136029th January, 1941Dr. Taher Saifud-din, 5lst Dai-el-Mutlaq of the
Dawoodi Bohra community rebuilt the western minaret.
136720th Dec., 1948Syed Abdul Rasul Khalsi, Administrator of Karbala
acquired the houses in the neighbourhood of the courtyard according to
the price fixed by the government, to build a road around the holy
mausoleum and to extend the courtyard.
13701950The Late Sabry Al-Hilaly, the handwriting artist, wrote the
Sura (chapter)of (Al-Daher) in the holy shrines of Imam Hussein
(SA)and Abbas and started working on the eastern side which was later
attached to the courtyard and he used the precious Kashani bricks for
decorating theIwans.
13711951The dome reconstructed and golden bricks were interposed for
the second time.
13731953The decorated mirrors ofthe holy shrine were renewed along
with all porches, precious marble were brought from Asfahan to cover
the walls of the two holyshrines, the upper part of the golden Iwan
was gilded.
13831964Reconstruction committee raised the Iwans and paved their
walls with Kashanin bricks.
13841965A Charitable person donated marble pillars to the golden Iwan.
13881968The marble pillars were brought from Iran, they started
demolishing the old Iwan's ceiling and the cranes were sent to set up
the marble.
13901970Iron pillars were connected with underground bridges as bases
of the marble pillars.
13921973The cornerstone was placed for the building of the golden
Iwan's structure.
13941974A plan for modernizing the shrine of Imam Hussein (SA)was put
into action, it included rebuilding the golden Iwan with marble
pillars and the western side of the courtyard was demolished and its
walls paved with Kashani bricks.
13951975The renovation process of the two holy shrines was launched,
the front facades were covered with Kashani bricks, and a library and
museum were built on the western side of the holy Imam Hussein
(SA)shrine.
13961976Ministry of Endowments decorated and restored the golden Iwan
with Kashani and mosaic.
14001980The related parts of the outer fence (hotels and houses and
trade shops) were demolished, an outer fence of 11, 3 meters high
surroundingthe shrine was built withrooms and halls.
14242003Establishing of the engineering body in the holy shrine that
is the "committee of projects and quality control" (called after
endorsing the new management law of the holy shrines the Section of
Engineering and Technical Affairs), this Section established afterthe
fall of the tyrant Saddam by the authorization of the highest
committee formed by the highest Religious Authority to manage the holy
shrines of Karbala , this committee has started on the day of its
establishment,a development campaign to the holy shrine, it included
replacing the outer fence's rooms withservice and managerial and
engineering rooms instead, in addition to ten technical workshops,a
religious school and two libraries ( one electronic) and a guestroom
for the visitors and various stores and a security video monitoring
system.
1st Ramdan 14242003The establishment of theMedia Committee, it
consists of various departments, they are: audio and visual production
Dep., It produces all the audio and the visual related to the holy
shrine of Imam Hussein (SA) whether those related to the other
sections fro documenting them their work or to record the different
and various activities during the days of the special occasions when
they exercise the special rites,also the section of celebrations
making andsupervising the T.V. channels work and Internet section
which job was limited on receiving the e-mails and political reports
making.
14252004Two halls were opened in the western fence side; cultural
sections were opened including developing the Internet section which
designed the holy shrine's websiteand forming the publication section
which issues a monthly magazine and weekly newspaper and the visitor's
guide with many different paper editions.
14262005A video broadcasting system from the holy shrine on the
internet was opened for the religious and cultural activities of the
holy shrine; it was the first of its kind among all other holy shrines
in the world.
14262005Inaugurating the projectof building the second floor with
(4000) meters,it includes a big hall for the religious commemorations
and conferences, another one for the antiques museum and many
otherstudy halls and a researches centre related to the library and
the manuscripts room and many other managerial and technical rooms.
14262005Launching the project ofcovering the two minarets with gilded
copper bricks and it was at the expense of the shrine's earnings of
two years after the tyrant's fall, Iraqi teamwork has the lead in the
main technical works and an Indian workers working on the adhesion and
fixing works. /- -e-p * - ▓███▓ TRANSLATOR 1:->
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
The repairing works and modifications that the holy shrine had
witnessed since the martyrdom of Imam Husain (SA) until the present
day are included in a form of a timetable with a reference to the date
of each one. This timetable is quoted from the book entitled
(Al-Husain and Al-Abbas shrines history).
Hijri YearGregorian YearEvents
10th Moharram 61lst October, 680Imam Hussain (sa) was buried at this
sacred spot.
6518th August, 684Mukhtar ibn Abu Obaidah Thaqafi built anenclosure
around the grave, in the form of a mosque and erected a dome over the
grave. There were two entrances to this building.
13212th August, 749A roof for the shrine wasbuilt during the reign of
the Abbasid Caliph Abi Al-Abbas Al-Safah
14031st March, 763The roof was destroyed during the reign of Abi
Ja'far Al-Mansur
15811th November, 774The destroyed roof was rebuilt during Al-Mahdi reign
17122nd June, 787During the reign of the Caliph Harun ar-Rashid, the
mausoleum was destroyed and the lote-tree that stood besides the grave
of Imam Husain (sa) was cut down.
19325th October, 808The destroyed roof was rebuilt during Al-Mahdi reign
23615th July, 850The Caliph al-Mutawakkildestroyed the mausoleum and
orderedthe nearby land, including the grave, to be plowed.
24717th March, 861Al-Muntasir reconstructed the shrine.A flag column
was put on it to be recognizable by the visitors, many shi'as started
to travel and settle there
2738th June, 886The construction built byAl-Muntasir collapsed; the
ruler of Tubristan Mohammed son of Mohammed son of Zaid rebuilt it
28023rd March, 893The Alid representative built a dome in the centre,
with two roofs, on either side and an enclosure with two entrances.
30719th August, 977Adzd ibn Boweih rebuilt the dome, the surrounding
galleries and constructed a screenof teak wood around the sepulchre.
He also constructed houses all round the shrine and erected the
boundary wall of the city. At the same time Imran ibn Shahin built a
mosque adjacent to the tomb.
40710th June, 1016The buildings were damaged by fire and theVizier,
Al-Hassan ibn Al-Fadhil rebuilt them.
4791086The king Shah visited the holy shrine and reconstructed the
shrine's outer fence
6204th February, 1223The tomb was renovatedby an-Nasir li-Din Allah
75718th Sept. 1365Sultan Owais ibn Hasan Jalairi remodelled the dome
and raised the walls of the enclosure.
78024th Feb. 1384Ahmad ibn Owais erected two minarets covered with
gold and extended the courtyard.
9141508When Shah Ismail Safawivisited the holy shrine he built a
sacrophagus of the inlaid work over the grave.
92026th Feb. 1514The Safavid Sultan Ismaiel visited Karbala and built
a box made of teak wood on the grave
9321526Sultan Ismaiel Al-Safawy donated a big fabulous silver net to
be put on the grave
9831575Ali Basha, the governor of Baghdad called (Wannd Zadah)
renewedthe dome's construction
10325th Nov. 1622Shah Abbas Safavi constructed the screens (darih) of
brass and bronze and decorated the dome with Kashani tiles.
104815th May 1638Othman Sultan Murad IV, when he visited the
holyshrine, whitewashed theexterior of the dome.
11351722The wife of Nadir Shah gave orders to an overallreconstruction
of the holy shrine and donated money for the shrine
11558th March 1742Sultan Nadir Shah visitedthe holy shrine and
decorated the building and offered valuable presents to the treasury
of the shrine.
12117th July 1796Shah Muhammad al-Qajary plastered the dome with gold
121614th May, 1801Wahabbies attacked Karbala, destroyed the shrine,
and looted the sepulcher
12271812The shrine destroyed, Karbala's people wrote aletter to the
Sultan Fatih Ali Shah Qajary to help inrestoring it, and he ordered to
renew the dome and replace its golden plates, he sent anenvoy to
supervise the work
123221st Nov., 1817Sultan Fatih Ali Shah renewed the silver Mesh and
decorated the golden Iwan with gold and reconstructed what the
Wahabbies had destroyed
12501834Sultan Fatih Ali Shah built the two domes of the holy shrines
of ImamHussein and Abbas, he appointed his deputy Sadir A'dam (Ibrahim
Khan AL-Shirazy)
12731856Sultan Nasir Al-Deen Shah Qajary renewed the construction of
the dome of the holy shrine and some of the gilding
128316th May, 1866Nasiruddin Shah Qachar extended the courtyard of the shrine.
13511932Renovating the base pillars of the courtyard.
135821st February, 1939Dr. Taher Saifud-din, 51st Dai-el-Mutlaq of the
Dawoodi Bohra community offered a set of screens of solid silver which
are fixed in the shrine.
136029th January, 1941Dr. Taher Saifud-din, 5lst Dai-el-Mutlaq of the
Dawoodi Bohra community rebuilt the western minaret.
136720th Dec., 1948Syed Abdul Rasul Khalsi, Administrator of Karbala
acquired the houses in the neighbourhood of the courtyard according to
the price fixed by the government, to build a road around the holy
mausoleum and to extend the courtyard.
13701950The Late Sabry Al-Hilaly, the handwriting artist, wrote the
Sura (chapter)of (Al-Daher) in the holy shrines of Imam Hussein
(SA)and Abbas and started working on the eastern side which was later
attached to the courtyard and he used the precious Kashani bricks for
decorating theIwans.
13711951The dome reconstructed and golden bricks were interposed for
the second time.
13731953The decorated mirrors ofthe holy shrine were renewed along
with all porches, precious marble were brought from Asfahan to cover
the walls of the two holyshrines, the upper part of the golden Iwan
was gilded.
13831964Reconstruction committee raised the Iwans and paved their
walls with Kashanin bricks.
13841965A Charitable person donated marble pillars to the golden Iwan.
13881968The marble pillars were brought from Iran, they started
demolishing the old Iwan's ceiling and the cranes were sent to set up
the marble.
13901970Iron pillars were connected with underground bridges as bases
of the marble pillars.
13921973The cornerstone was placed for the building of the golden
Iwan's structure.
13941974A plan for modernizing the shrine of Imam Hussein (SA)was put
into action, it included rebuilding the golden Iwan with marble
pillars and the western side of the courtyard was demolished and its
walls paved with Kashani bricks.
13951975The renovation process of the two holy shrines was launched,
the front facades were covered with Kashani bricks, and a library and
museum were built on the western side of the holy Imam Hussein
(SA)shrine.
13961976Ministry of Endowments decorated and restored the golden Iwan
with Kashani and mosaic.
14001980The related parts of the outer fence (hotels and houses and
trade shops) were demolished, an outer fence of 11, 3 meters high
surroundingthe shrine was built withrooms and halls.
14242003Establishing of the engineering body in the holy shrine that
is the "committee of projects and quality control" (called after
endorsing the new management law of the holy shrines the Section of
Engineering and Technical Affairs), this Section established afterthe
fall of the tyrant Saddam by the authorization of the highest
committee formed by the highest Religious Authority to manage the holy
shrines of Karbala , this committee has started on the day of its
establishment,a development campaign to the holy shrine, it included
replacing the outer fence's rooms withservice and managerial and
engineering rooms instead, in addition to ten technical workshops,a
religious school and two libraries ( one electronic) and a guestroom
for the visitors and various stores and a security video monitoring
system.
1st Ramdan 14242003The establishment of theMedia Committee, it
consists of various departments, they are: audio and visual production
Dep., It produces all the audio and the visual related to the holy
shrine of Imam Hussein (SA) whether those related to the other
sections fro documenting them their work or to record the different
and various activities during the days of the special occasions when
they exercise the special rites,also the section of celebrations
making andsupervising the T.V. channels work and Internet section
which job was limited on receiving the e-mails and political reports
making.
14252004Two halls were opened in the western fence side; cultural
sections were opened including developing the Internet section which
designed the holy shrine's websiteand forming the publication section
which issues a monthly magazine and weekly newspaper and the visitor's
guide with many different paper editions.
14262005A video broadcasting system from the holy shrine on the
internet was opened for the religious and cultural activities of the
holy shrine; it was the first of its kind among all other holy shrines
in the world.
14262005Inaugurating the projectof building the second floor with
(4000) meters,it includes a big hall for the religious commemorations
and conferences, another one for the antiques museum and many
otherstudy halls and a researches centre related to the library and
the manuscripts room and many other managerial and technical rooms.
14262005Launching the project ofcovering the two minarets with gilded
copper bricks and it was at the expense of the shrine's earnings of
two years after the tyrant's fall, Iraqi teamwork has the lead in the
main technical works and an Indian workers working on the adhesion and
fixing works. /- -e-p * - ▓███▓ TRANSLATOR 1:->
http://translate.google.com.my/m?sl=auto&tl=en&hl=en ▓███▓ - -
- TRANSLATOR 2 -
http://andrew-lviv.net/en/services/translator/?url=site.ua/ -
- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Brief notes on martyrs of Karbala and Kufa Brief notes on some of those martyred in Kufa and Karbala with Imam Husain (SA)
Abu-Bakr Ibne Ali Ibne Abi Taleb:
He was called 'Muhammad-e-Azghar' orAbdullah from Laila daughter of
Mas'ud son of Hanzala son of Manathson of Tameem.
Abi Bakr son of the Second Imam Hasan, son of Ali:
Abdul Hatoof Ansari and his Brother:
Sa'ad (both sons of Hur):
Both from Kufa who joined the Holy Imam at Karbala.
Adham son of Omayya-al Abdi:
From Basra son of Abi Obaida, whose father had been the constant
attendant on the Holy Prophet (s.a.w.).
Aslam:
The slave who was purchased and liberated by the Holy Imam, was the
scribe engaged to write communications from the Holy Imam.
Anas bin Hars-e-Kahili son of Baniah son of Kahli:
Who was one of the companions of the Holy Prophet (s.a.w.).
Borair zibe Khozair-e-Hamdani:
A very old, pious, and devoted companion of Amirul-Momineen, Ali Ibne
Abi Taleb, one of theprominent noblemen of Kufa. He was the one who
came to the Holy Imam begging most humbly to permit him to get
martyred for he wanted to die in the wayof the Lord and show his face
to the Holy Prophet (s.a.w.) on the Day of Judgement. The details
about the faithfulness and the devotion of Borair are many.
Omayyabib Sa'd at Taie:
He was one of the companions of Amirul-Momineen.
Bushr bin Amrual Hazrami:
From the famous ones among the faithful devotees to the Holy Prophet (s.a.w.).
Bakr bib Hai at Taimi:
Of the Bani Taimi tribe who came to the Holy Imam and volunteered tobe
martyred in the way of the Lord.
Jabib Ibne Hajjaj al-Taimi:
He was the follower of Muslim-bin-Aqeel in Kufa.Since Muslim was
arrested, he hid himself until Imam Hussain (a.s.) arrived in Karbala,
and reported himself to the Holy Imam and got martyred.
Jibilath Ibne Ali-e-Shaibani:
The one who was attending on Amirul-Momineen in the battle of Siffin.
Jafar Ibne Aqeel Ibne Abi Taleb:
The Third brother of Abbas the Standard Bearer of the Holy Imam (A.S.).
Jafar Ibne Aqeel Ibne Abi Taleb:
Brother of Muslim Ibne Aqeel the Deputy of the Holy Imam to Kufa.
Jinadat Ibne Ka'b Ansari Al-Khazraji:
Along with his son, Martyed at Karbala. One of the greatest devotees
of the Holy Imam (A.S.).
Jundab bin Mujee al-Khaulani:
One of the companions of Ameerul-Momineen came to the Holy Imam and
fell down on his feet and prayed to be permitted to be martyred.
Jaun:
The liberated slave of Abi-Zar, who after the death of Abi-Zar, joined
the Second Holy Imam and thereafter he remained with Hussain and had
come to Karbala with Hussain. He was trained under Abi-Zar and was a
very pious devotee of the Holy Imam(A.S.).
Jaun bin Malike Tameemi:
Of the tribe of Bani Tameem. One who was inYazid's army. Seeing the
Devil's forces decided to attack the Holy Imam which he never thought
that it would ultimately happen, left the ranks of the Devil's forces
and joined the Holy Imam and was martyred.
Hars:
The liberated slave of Hazrat Hamza the uncle of the Holy Prophet
(s.a.w.), had come from Madina along with Hussain to get martyred.
Habshi bin Qais-e-Nahmi:
Of a group from the tribeof Hamdan. His grandfather was one of the
faithful companions of the Holy Prophet (s.a.w.).
Hars bin Amraul Qais-e-Kandi:
A very brave nobleman ofArabia. He went into the armies of the Devil,
and found his own uncle there. His uncle asked him: 'have you come to
kill your uncle?' He replied 'Yes! You are my uncle, no doubt but God
is my Lord and you have come here against Him.' He killed his uncle.
Along with him three others from the enemy's ranks joined the Holy
Imam. All were martyred.
Habib bin Amir-e-Taimi:
One who had already paid allegiance to the Holy Imam at the hands of
Muslim was martyred in Kufa, Habib left Kufa and joined the Holy Imam
on his way to Karbala and got martyred.
Habib bin Muzahir al-Asadi:
He was known as Habib Ibne Mazahir bin Re'aab bin Al-Ashtar from the
lineage of Asad Abdul-Qasim Al-Asadi, aged 70 years. He was one of the
faithful companions of the Holy Prophet (s.a.w.), who after the Holy
Prophet (s.a.w.), always remained with Ameerul-Momineen Ali and
migrated to Kufa when the Capital was shifted from Madina to Kufa,
andaccompanied Ali in all thebattles he had to fight against the
rebels and traitors. His ideal faithfulness and sincere devotion to
the Holy Imam has many glorious details.
Hajjai bin Masrooq al-Jaufi:
One of the faithful companions of Ameerul-Momineen Ali in Kufa.
Hajjaji bin Badr as S'di:
Of Basra from the tribe Bani Sa'd, famous nobleman in Kufa. He was the
one who carried the communications of the Holy Imam to the pious ones
of the devotees of the House of the Holy Prophet (s.a.w.) in Kufa.
Hur Ibne Yazid ar Riyahi:
He was the son of Yazid Ibne Najiyah bin Qa'nab bin Yitab bin Hur in
the lineage of Al-Yarbo'ir Riyahi. A famous nobleman of Kufa, an
experienced warrior specially selected by IbneZiad to command a
contingent against Hussain. He was the one who obstructed Hussain'sway
near Kufa, but he never believed that the venture of Ibne Ziad was to
end in the martyrdom of the Holy Imam. When at Karbala he found that
the decision was to martyr the Holy Imam, Hur left the Devil's forces
and joined the Holy Imam, seeking pardon for his previous conduct. The
Holy Imam received him with special grace. Hur was among the foremost
martyrs in the way of God. Hussain said:"Hur, as thy mother has named
thee Hur (a free man) thou art 'Hur' in this world and in the
hereafter."
Hallas bin Amro' ar Rasibi:
He was the son of Amru ar Rasibi who was one ofthe faithful companions
of Ameerul-Momineen Ali.
Hanzala bin As'adus-Shabami:
He was the one who carried the message of exhortation from the Holy
Imam to Ibne Sa'd inKarbala.
Rafe'-the liberated slave of Muslim Azdi:
He came from Kufa and volunteered to be martyred in the way of the Lord.
Zavir bin Amro al-Kandi:
A sincere devotee of the Ahlul-Bait who was a devoted companion of the
Holy Imam. He was a noble personality very much revered and respected
by the people.
Zohair al Qaine Bijilly:
He was a noble chieftain of his tribe, a man of great influence in
Kufa. In the beginning he was attached to the Third Kalif Othman. Once
returning from Hajj, he met the Holy Imam and became a staunch devotee
of Hussain. He is the one who bade goodbye to his wife Dalham daughter
of Amru, liberating her witha divorce to go to her relatives, and he
joined the Holy Imam and got martyred. The details of Zohair's
devotion to the Holy Imam needs a lengthy note.
Ziad bin Areeb al Sa'idi:
Son of Areeb one of the faithful companions of the Holy Prophet
(s.a.w.) and also a traditionist. A very pious and brave noble
personality enjoying the trust and the confidence of the people.
Salim the liberated slave of Aamire Abdi:
A staunch devotee of Amirul-Momineen Ali, from Basra.
Salim the liberated slave of Bani Madinatul Kalbi:
Of the tribe 'Kalb' one of the devotees of Amirul-Momineen Ali in Kufa.
Sa'd bin Hars and Abul Hatoof bin Harse Ansari:
These twin brothers had come from Kufa employed in the forces ofthe
Devil to fight Hussain.Later they left the ranks of the Devil's forces
and joined the Holy Imam and got martyred.
Sa'd the liberated slave of Ameerul-Momineen Ali:
After the martyrdom of Amirul-Momineen, he remained attached to Imam
Hasan and later after the martyrdom of Imam Hasan, he remained devoted
to Hussain and got martyred.
Sa'd-the liberated slave of Amro bin Khalid:
He volunteered to be martyred for the Truth. A noble personality with
a high degree of fidelity and valiance.
Sayeed bin Abdullah Hanafi:
A noble and very influential personality in Kufa uniquely brave. He
was very helpful to Muslim bin Aqeel in Kufa. He was the gentleman who
carried Muslim's letter from Kufa to Hussain and remained with the
Holy Imam until he was martyred. He was the man who, while the Holy
Imam offered his prayers in the field of action (Karbala) stood in
front of the Holy Imam and received the arrows from the Devil's
forces, on his breast, protecting the Imam in prayers, and got
martyred.
Salman bin Mazarib bin Qais al-Anmari al-Bijilli:
A cousin of Zohair al-Qain, He went to Meccawith Zohair and when onhis
return from Mecca, Zohair decided to join the Holy Imam, he
accompanied him and got martyred at Karbala. A man of very noble
conduct and character endowed with strong will and prowess. A very
pious personality fearingnone but God.
Sulaiman bin Razeen-A liberated slave of the Holy Imam (a.s.):
A truthful and a very reliable gentleman. A staunch devotee of the
Holy Imam. He carried Hussain's letters to the devotees of the
Ahlul-Bait in Basra. Ibne Ziad the Devil's governor of Basra caught
him and this faithful servant of the Holy Imam got himself willingly
martyred (at Basra).
Sawar bin Manyim-e-Nahmi:
A highly respected noble veteran of Iraq, travelled all the way to
Karbala to join the Holy Imam to getmartyred with him.
Suwaid bin Amro bin AbilMataa al-Anmari al-Khash'mi:
A noble, highly respected, god-fearing and a brave personality. He
fought and fell seriously wounded, and was lying unconscious, the
enemy thinking him dead had left him, but when he returned to
consciousness and heard the rejoicing of the Devil's forces shouting
that the Holy Imam had been killed, he got up, and fought and got
martyred.
Saif bin Hars Al-Jabiri andMalik:
These two cousins from Kufa joined the Holy Imam and got martyred.
Saif bin Malik al-Abdi al-Basri:
A leading devotee of the Holy Ahlul-Bait.
Shabeeb a liberated slaveof Hars-e-Jabiri-e-Hamdani:
A very brave gentleman who got martyred in the very first attack from the enemy.
Shaueb-e-Shakiri:
Well-known in Kufa for his nobility of character, courage, and a
revered noble veteran of the town.
Zarghamah bin Malik-e-Taghlabi:
A lion-hearted brave gentleman who was faithful to Muslim bin Aqeel in
Kufa. After Muslim's martyrdom, he joined the Holy Imam and was
martyred along with him.
Aaiz bin Majma'al Aazi:
One of those six who along with Hur Ibne Yazid-e-Riyahi had joinedthe Holy Imam.
Aabis Ibne Abi Shabeeb-e-Shakiri:
One of the most pious devotees of Amirul-Momineen, and one of the
noblemen of Kufa. Hewas one of those who helped Muslim Ibne Aqeelin
Kufa.
Amir bin Muslim at Badi Basri:
With his liberated slave Salim, both the devotees of Amirul-Momineen
in Basra, joined the Holy Imam and got martyred.
Abbas Ibne Ali Ibne Abi Taleb, Qamar-e-Bani Hasham:
This is the great son of the First Holy Imam Ali Ibne Abi Taleb, from
the noble lady Hazrat Ommul-Baneen, who was brought into this world to
fulfil the desire of Amirul-Momineen to have his own representative,
on his behalf to be martyred with Hussain in Karbala. Abbas is so
well-known to the Muslim World for the unique divine qualities, he was
endowed with, that he inthe first place needs no introduction,
secondly, if a proper attempt is to be made, it would need a separate
volume.
This great lion-hearted son of the Lion of God in his qualities and
positionin Karbala, is next only tothe Holy Imam Hussain (a.s.). The
unique grace bestowed by God specially on this Great Martyr, is such
that any one who prays for God's immediate help at the time of danger,
invoking the divine grace in the Holy name of ABBAS, is immediately
heard and helped. There are millions and millions of those who have
had their prayers heard by God, and who are still being graced by the
Divine Mercy through themedium of this Great Holy Soul, ABBAS the
faithful brother and the Standard Bearer of the Holy Imam at Karbala.
Letany one try his own luck even today by invoking the Mercy of the
All-Merciful Lord in the Holy name of this Saintly son of
Ameerul-Momineen Ali. His holy shrine in Karbala stands today as the
resort for the sure rescue of his sincere devotees to get the help
from God at the times of unavoidable needs, risks and dangers.In
short, all the details about the greatness of Abbas and the unique
divine qualities he was exclusively distinguished with, cannot be
given in this brief work.
He was next only to the Holy Imam in Karbala. The 'Alam' or the Banner
which he held on behalf of the Holy Imam, was the Standard of Islam or
the Truth, which is hoisted by the Shias, popularly during the
mourning season of Moharram, and is revered as do the faithfulsubjects
of a good King as a token of their loyaltyto him. The Banner beingthe
Standard of Truth is only revered and respected and never worshipped
as wrongly imagined and depicted by some ignorant ones. Worship in
Islam is due to none but the One, the Only True God.
Abdullah Ibne Hussain, known as Ali-e-Azghar:
The six month old baby son of the Holy Imam, martyred in the very lap
of his father whose martyrdom no human heart can bear without shedding
tears.
Abdullah bin Hasan Ibne Ali:
The son of the Second Holy Imam Hasan, a young boy who ran out of the
tent to save Hussain when he was being martyred, and was martyred
before the HolyImam.
Abdullah bin Bushr Khash'ami:
Of the Anmari-e-Khash'ami tribe. A well-known noble personality in
Kufa. He came out of Kufa with Ibne Sa'd but joined the Holy Imam and
get martyred with him.
Abdullah bin Omair Kalbi:
He had come to Kufa from Medina, and joined the Holy Imam. His wife
also accompanied him to serve the Holy Ladies. When Abdullah was
martyred, his wife sittingat the dead body of her husband said "O'
Abdullah! Thou hath entered Paradise, take me along with thee."
Thegood lady had not finished her lamentations when a slave of Shimar
delivereda blow on her head with an axe and she was martyred.
Abdul Rahman and Abdullah sons of Orawah bin Harraq al-Ghaffari:
These two brothers were the noblemen of Kufa. Their grandfather,
Harraq, was one of the faithful companions of Ameerul-Momineen.
Theycame to the Holy Imam and joined the noble cause and were
martyred.
Abdullah bin Muslim bin Aqeel:
Son of Muslim bin Aqeel Ibne Abi Taleb. His Mother was Roqiah daughter
of Ali through his wife Sahba from Yamamah was martyred when he went
to save the Holy Imam.
Abdullah bin Yaqtar-e-Himyari:
He was the son of the good lady who had served the Holy Imam as his
nurse in his babyhood.
Abde Qais Basri-e-Abdi:
Alongwith Abdullah bin Zaid-e-Abdi. Obaidullah bin Zaide Abdi, Yazid
bin Sabeet al Abdi. These great men, well-known and highly respected
ones of their tribe came and requested the Imam to permit them to
drink the cup of martyrdom along with him, and got martyred.
Abdul A'la bin Yazeed al-Kalbi al Aleemi:
The famous and respected nobleman from Kufa.
Abdul Rahman bin Abdul Rab-e-Ansari Khazrjji:
One of the faithful companions of the Holy Prophet (s.a.w.) and a
Traditionist and a faithfuldevotee of Ameerul-Momineen.
Abdul Rahman bin Aqeel Ibne Abi Taleb:
Son of Aqeel from his wife Omme Walad.
Abdul Rahman-e-Arhabi:
One of those who carriedthe letters of the devotees to the Holy Imam.
He came to Hussain and got himself martyred.
Abdul Rahman bin Mas'ood at Taimi:
Came out of Kufa along with Ibne Sa'd but later joined the Holy Imam
and got martyred.
Othman bin Ali Ibne Abi Taleb:
One of the brothers of Hazrat Abbas, the third son of Ommul Baneen.
Joined the Holy Imam on his way to Karbala and was martyred.
Omar bin Janada-e-Ansari:
This is the son of the godly lady who came to the Holy Imam and
implored for his permission for her son Omar to be martyred andsomehow
succeeded, in getting it. When her son was martyred, the Devil's army
severed his head and threw it towards Hussain's camp. The godly lady,
his mother, took up the severed headof her son and threw it back into
the ranks of the Devil's army saying: "That which has been given away
in the way ofthe Lord is not taken back." She herself took up a stick
from the camp and rushed to attack the devils. Hussain held her back
saying "Islam allowsnot 'Jehad' by women."
Ali-e-Akbar son of the Holy Imam (a.s.):
The eighteen year son of the Holy Imam, who resembled the Holy Prophet
(s.a.w.) the most,was martyred by a lance pierced through his breast.
Omer bin Zabi'ah Az Zabiyee:
Son of Zabiya at Taimi. Came out of Kufa with Ibne Sa'd but later
joinedthe Holy Imam and was martyred.
Amro bin Khalid-e-Saidavi and three others:
When these four person marched towards the camp of the Holy Imam, Hur
asked the Holy Imam for permission to stop them from getting near the
camp for they were coming from the enemy'sranks. The Holy Imam
miraculously said: "Obstruct them not, they are coming to me with a
good heart. They are my devotees." They joined the Holy Imam and were
martyred.
Amru bin Abdullah-e-Jundayi:
Of the tribe of Hamdan. He reported himself to the Holy Imam and was martyred.
Amru bin Qarta al-Ansari:
One of the faithful companions of the Holy Prophet (s.a.w.) and also
of Amirul-Momineen.
Amru bin Ha'b Abu Thamama al-Sa'idi:
One of the faithful devotees and companions of Amirul-Momineen.
Amru bin Hasan at Talee:
One of the staunch devotees of the Ahlul-Bait.
Ammara Ibne Salama al-Daalaani:
One of the companions of Amirul-Momineen.
Aun and Muhammad sonsof Jafar-Tayyar:
Two sons of Hazrat-e-Zainab, the Sister of the Holy Imam. Aun was her
own son and Muhammad was from thedeceased wife (Khausa), of her
husband Abdullah bin Jaffar Tayyar. These two were only young boys of
about nine and ten years of age. The HolyLady Zainab, the daughter of
Amirul-Momineen and Lady Fatema, brought these two young boys and
implored her brother, the Holy Imam, to permit them to free the enemy.
At the persistent implorings from his sisterthe Holy Imam
permitted,and these two young souls were martyred before the very eyes
of their mother. This godly daughter of Ali and Fatema, the
granddaughter of the Holy Prophet (s.a.w.), stood quiet at the dead
bodies of her children and said "I will not lament for you, for you
have gone in the way of the Lord." The whole camp wept but Zainab
prevented them from crying saying "Let not myBrother feel that I am
sorry for losing them in the way of the Lord. Today I am pleased with
my children."
Qarib:
The son of a liberated slave girl of Hussain. This lady after having
been liberated by the Holy Imam, was married to a gentleman and
brought her son Qarib and presented him to the Holy Imam and Qarib
wasbrought up by the Holy Imam. He was martyred along with the other
devotees, offering himself in the way of the Lord.
Qasim bin Hasan bin Ali (a.s.):
Son of the Second Holy Imam.
Qasim bin Habib al-Azdi:
A well known noble of Kufa.
Qasith, Kardoos, Musqit-Sons of Zohair al-Taghlabi:
These three brothers were the devoted companions of Amirul-Momineen,
who were with him in all his expeditions against the infidels and
traitors. Theycame from Kufa and offered themselves for the noble
cause and achieved martyrdom.
Qan'ab an Namri:
Of the devotees of Amirul-Momineen, came from Basra and was martyred
in the way of God.
Qais bin Mushir as Saidavi:
A very pious personality from a group of the AsadiTribe,
extra-ordinarily brave, faithful and one ofthe sincere and faithful
companions of the Holy Prophet(s.a.w.). He reported himself to the
Holy Imam, from Kufa, and was martyred.
Kannah at Taghlabi:
A very noble personality known for his piety in Kufa. A good reciter
of the Holy Qur'an and a very brave, God-fearing, influential and
powerful noble of Kufa.
Majma'ul Jahni:
Son of Ziad bin Omar Jahni one of the aged companions of the Holy
Imam. When people began deserting the HolyImam on the Night of
Ashoora, this old devoteeof the Holy Imam remained and achieved
martyrdom.
Muslim bin Aqeel:
The Deputy of the Holy Imam to Kufa, where he was martyred.
Muslim Ibne Ausaja al-Asadi:
One of the faithful companions of the Holy Prophet (s.a.w.). An aged
veteran who had earned a glorious name and fame for his valour and
prowess in the expeditions against the infidels. When on the Ashoora
Night, the Holy Imam told his companions to find their own ways and
save themselves from the wholesale massacre of his supporters which
wasin store for them the following day, Muslim addressing the Holy
Imam said: "O' son of the Holy Prophet! Where am Ito go before myself
getting martyred here?"
Muslim was one of the most prominent supporters of the Holy Imam in
Karbala, and was martyred there.
Muslim bin Katheer al-A'waj al-Azdi:
One of the devotees of Amirul-Momineen in Kufa.
Mas'ood bin Hajjaj Taimy and his son Abdul Rahman bin Mas'ood:
The devotees of Amirul-Momineen from Kufa. These two were known for
their piety and righteousness.
Muhammad bin Abdullah Ibne Jafar:
A young son of Abdullah son of Hazrat Jafar-e-Tayyar, his mother was
Khausa, daughter of Hafsa bin Rabi'a.
Muhammad bin Muslim bin Aqeel:
One of the two young sons of Muslim bin Aqeel the Deputy of the Holy
Imam who were martyred in Kufa.
Muhammad bin Abi Syeed bin Aqeel:
The grandson of Muslim bin Aqeel, the Deputy of the Holy Imam to Kufa.
Munjeh-the liberated slave of the Second Holy Imam Hasan:
Who accompanied Qasim bin Hasan from Madina and got martyred.
Mauq bin Thamamah Asadi Saidavi Abu Musa:
Of the devotees of the Ahlul-Bait in Kufa, escaped from the town at
night and joined the Holy Imam at Karbala.
Nafe bin Hilale Jamali:
A companion of Ameerul Momineen. Reciter of the Holy Qur'an and
Traditionist. A noble personality known in Kufa for his piety, escaped
from Kufa and joined the Holy Imam in Karbala. A great devotee of Holy
Imam, who always remained by the side of ABBAS the Standard Bearer of
Hussain. He could not bear the least disregard for the Holy Imam, from
any one in the Devil's forces.
Nasr bin Naizar:
A liberated slave of Ameerul-Momineen. He was presented to the Holy
Prophet (s.a.w.) by the King of Persia and the Holy Prophet (s.a.w.)
presented him to Ameerul-Momineen who freed him. He came to Karbala
and got martyred.
Wazeh the Turk:
The Turkish liberated slave of Harse Madhaji. A pious gentleman, a
good reciter of the Holy Qur'an,who came to Karbala, presented himself
to the Holy Imam and was martyred.
Hani bin Orwah:
Martyred at Kufa with Muslim Ibne Aqeel.
Yazid bin Ziad bin Mohasir-e-Kandi-Behdile Abush-Sha'sa:
One of the nobles in Kufa.A staunch devotee of Ahlul-Bait. A very
pious personality who joined Hussain from Kufa and was martyred.
Yazid bin Maghful Ja'fi:
A very pious devotee of Ameerul-Momineen. A learned poet. His father
and grandfather were faithful companions of the Holy Prophet (s.a.w.).
Hussain Ibne Ali the King of Martyrs:
The divinely promised and prophesied Martyr ofthe 'Zibhe Azeem' (The
Great Sacrifice) in the seed of Abraham throughhis son Ishmael, in the
lineage of Ishmael through Muhammad the Last Apostle of God, Ali the
Ameerul-Momineen, the First of the Holy Imams and Lady Fatema the Lady
of Light.
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He was called 'Muhammad-e-Azghar' orAbdullah from Laila daughter of
Mas'ud son of Hanzala son of Manathson of Tameem.
Abi Bakr son of the Second Imam Hasan, son of Ali:
Abdul Hatoof Ansari and his Brother:
Sa'ad (both sons of Hur):
Both from Kufa who joined the Holy Imam at Karbala.
Adham son of Omayya-al Abdi:
From Basra son of Abi Obaida, whose father had been the constant
attendant on the Holy Prophet (s.a.w.).
Aslam:
The slave who was purchased and liberated by the Holy Imam, was the
scribe engaged to write communications from the Holy Imam.
Anas bin Hars-e-Kahili son of Baniah son of Kahli:
Who was one of the companions of the Holy Prophet (s.a.w.).
Borair zibe Khozair-e-Hamdani:
A very old, pious, and devoted companion of Amirul-Momineen, Ali Ibne
Abi Taleb, one of theprominent noblemen of Kufa. He was the one who
came to the Holy Imam begging most humbly to permit him to get
martyred for he wanted to die in the wayof the Lord and show his face
to the Holy Prophet (s.a.w.) on the Day of Judgement. The details
about the faithfulness and the devotion of Borair are many.
Omayyabib Sa'd at Taie:
He was one of the companions of Amirul-Momineen.
Bushr bin Amrual Hazrami:
From the famous ones among the faithful devotees to the Holy Prophet (s.a.w.).
Bakr bib Hai at Taimi:
Of the Bani Taimi tribe who came to the Holy Imam and volunteered tobe
martyred in the way of the Lord.
Jabib Ibne Hajjaj al-Taimi:
He was the follower of Muslim-bin-Aqeel in Kufa.Since Muslim was
arrested, he hid himself until Imam Hussain (a.s.) arrived in Karbala,
and reported himself to the Holy Imam and got martyred.
Jibilath Ibne Ali-e-Shaibani:
The one who was attending on Amirul-Momineen in the battle of Siffin.
Jafar Ibne Aqeel Ibne Abi Taleb:
The Third brother of Abbas the Standard Bearer of the Holy Imam (A.S.).
Jafar Ibne Aqeel Ibne Abi Taleb:
Brother of Muslim Ibne Aqeel the Deputy of the Holy Imam to Kufa.
Jinadat Ibne Ka'b Ansari Al-Khazraji:
Along with his son, Martyed at Karbala. One of the greatest devotees
of the Holy Imam (A.S.).
Jundab bin Mujee al-Khaulani:
One of the companions of Ameerul-Momineen came to the Holy Imam and
fell down on his feet and prayed to be permitted to be martyred.
Jaun:
The liberated slave of Abi-Zar, who after the death of Abi-Zar, joined
the Second Holy Imam and thereafter he remained with Hussain and had
come to Karbala with Hussain. He was trained under Abi-Zar and was a
very pious devotee of the Holy Imam(A.S.).
Jaun bin Malike Tameemi:
Of the tribe of Bani Tameem. One who was inYazid's army. Seeing the
Devil's forces decided to attack the Holy Imam which he never thought
that it would ultimately happen, left the ranks of the Devil's forces
and joined the Holy Imam and was martyred.
Hars:
The liberated slave of Hazrat Hamza the uncle of the Holy Prophet
(s.a.w.), had come from Madina along with Hussain to get martyred.
Habshi bin Qais-e-Nahmi:
Of a group from the tribeof Hamdan. His grandfather was one of the
faithful companions of the Holy Prophet (s.a.w.).
Hars bin Amraul Qais-e-Kandi:
A very brave nobleman ofArabia. He went into the armies of the Devil,
and found his own uncle there. His uncle asked him: 'have you come to
kill your uncle?' He replied 'Yes! You are my uncle, no doubt but God
is my Lord and you have come here against Him.' He killed his uncle.
Along with him three others from the enemy's ranks joined the Holy
Imam. All were martyred.
Habib bin Amir-e-Taimi:
One who had already paid allegiance to the Holy Imam at the hands of
Muslim was martyred in Kufa, Habib left Kufa and joined the Holy Imam
on his way to Karbala and got martyred.
Habib bin Muzahir al-Asadi:
He was known as Habib Ibne Mazahir bin Re'aab bin Al-Ashtar from the
lineage of Asad Abdul-Qasim Al-Asadi, aged 70 years. He was one of the
faithful companions of the Holy Prophet (s.a.w.), who after the Holy
Prophet (s.a.w.), always remained with Ameerul-Momineen Ali and
migrated to Kufa when the Capital was shifted from Madina to Kufa,
andaccompanied Ali in all thebattles he had to fight against the
rebels and traitors. His ideal faithfulness and sincere devotion to
the Holy Imam has many glorious details.
Hajjai bin Masrooq al-Jaufi:
One of the faithful companions of Ameerul-Momineen Ali in Kufa.
Hajjaji bin Badr as S'di:
Of Basra from the tribe Bani Sa'd, famous nobleman in Kufa. He was the
one who carried the communications of the Holy Imam to the pious ones
of the devotees of the House of the Holy Prophet (s.a.w.) in Kufa.
Hur Ibne Yazid ar Riyahi:
He was the son of Yazid Ibne Najiyah bin Qa'nab bin Yitab bin Hur in
the lineage of Al-Yarbo'ir Riyahi. A famous nobleman of Kufa, an
experienced warrior specially selected by IbneZiad to command a
contingent against Hussain. He was the one who obstructed Hussain'sway
near Kufa, but he never believed that the venture of Ibne Ziad was to
end in the martyrdom of the Holy Imam. When at Karbala he found that
the decision was to martyr the Holy Imam, Hur left the Devil's forces
and joined the Holy Imam, seeking pardon for his previous conduct. The
Holy Imam received him with special grace. Hur was among the foremost
martyrs in the way of God. Hussain said:"Hur, as thy mother has named
thee Hur (a free man) thou art 'Hur' in this world and in the
hereafter."
Hallas bin Amro' ar Rasibi:
He was the son of Amru ar Rasibi who was one ofthe faithful companions
of Ameerul-Momineen Ali.
Hanzala bin As'adus-Shabami:
He was the one who carried the message of exhortation from the Holy
Imam to Ibne Sa'd inKarbala.
Rafe'-the liberated slave of Muslim Azdi:
He came from Kufa and volunteered to be martyred in the way of the Lord.
Zavir bin Amro al-Kandi:
A sincere devotee of the Ahlul-Bait who was a devoted companion of the
Holy Imam. He was a noble personality very much revered and respected
by the people.
Zohair al Qaine Bijilly:
He was a noble chieftain of his tribe, a man of great influence in
Kufa. In the beginning he was attached to the Third Kalif Othman. Once
returning from Hajj, he met the Holy Imam and became a staunch devotee
of Hussain. He is the one who bade goodbye to his wife Dalham daughter
of Amru, liberating her witha divorce to go to her relatives, and he
joined the Holy Imam and got martyred. The details of Zohair's
devotion to the Holy Imam needs a lengthy note.
Ziad bin Areeb al Sa'idi:
Son of Areeb one of the faithful companions of the Holy Prophet
(s.a.w.) and also a traditionist. A very pious and brave noble
personality enjoying the trust and the confidence of the people.
Salim the liberated slave of Aamire Abdi:
A staunch devotee of Amirul-Momineen Ali, from Basra.
Salim the liberated slave of Bani Madinatul Kalbi:
Of the tribe 'Kalb' one of the devotees of Amirul-Momineen Ali in Kufa.
Sa'd bin Hars and Abul Hatoof bin Harse Ansari:
These twin brothers had come from Kufa employed in the forces ofthe
Devil to fight Hussain.Later they left the ranks of the Devil's forces
and joined the Holy Imam and got martyred.
Sa'd the liberated slave of Ameerul-Momineen Ali:
After the martyrdom of Amirul-Momineen, he remained attached to Imam
Hasan and later after the martyrdom of Imam Hasan, he remained devoted
to Hussain and got martyred.
Sa'd-the liberated slave of Amro bin Khalid:
He volunteered to be martyred for the Truth. A noble personality with
a high degree of fidelity and valiance.
Sayeed bin Abdullah Hanafi:
A noble and very influential personality in Kufa uniquely brave. He
was very helpful to Muslim bin Aqeel in Kufa. He was the gentleman who
carried Muslim's letter from Kufa to Hussain and remained with the
Holy Imam until he was martyred. He was the man who, while the Holy
Imam offered his prayers in the field of action (Karbala) stood in
front of the Holy Imam and received the arrows from the Devil's
forces, on his breast, protecting the Imam in prayers, and got
martyred.
Salman bin Mazarib bin Qais al-Anmari al-Bijilli:
A cousin of Zohair al-Qain, He went to Meccawith Zohair and when onhis
return from Mecca, Zohair decided to join the Holy Imam, he
accompanied him and got martyred at Karbala. A man of very noble
conduct and character endowed with strong will and prowess. A very
pious personality fearingnone but God.
Sulaiman bin Razeen-A liberated slave of the Holy Imam (a.s.):
A truthful and a very reliable gentleman. A staunch devotee of the
Holy Imam. He carried Hussain's letters to the devotees of the
Ahlul-Bait in Basra. Ibne Ziad the Devil's governor of Basra caught
him and this faithful servant of the Holy Imam got himself willingly
martyred (at Basra).
Sawar bin Manyim-e-Nahmi:
A highly respected noble veteran of Iraq, travelled all the way to
Karbala to join the Holy Imam to getmartyred with him.
Suwaid bin Amro bin AbilMataa al-Anmari al-Khash'mi:
A noble, highly respected, god-fearing and a brave personality. He
fought and fell seriously wounded, and was lying unconscious, the
enemy thinking him dead had left him, but when he returned to
consciousness and heard the rejoicing of the Devil's forces shouting
that the Holy Imam had been killed, he got up, and fought and got
martyred.
Saif bin Hars Al-Jabiri andMalik:
These two cousins from Kufa joined the Holy Imam and got martyred.
Saif bin Malik al-Abdi al-Basri:
A leading devotee of the Holy Ahlul-Bait.
Shabeeb a liberated slaveof Hars-e-Jabiri-e-Hamdani:
A very brave gentleman who got martyred in the very first attack from the enemy.
Shaueb-e-Shakiri:
Well-known in Kufa for his nobility of character, courage, and a
revered noble veteran of the town.
Zarghamah bin Malik-e-Taghlabi:
A lion-hearted brave gentleman who was faithful to Muslim bin Aqeel in
Kufa. After Muslim's martyrdom, he joined the Holy Imam and was
martyred along with him.
Aaiz bin Majma'al Aazi:
One of those six who along with Hur Ibne Yazid-e-Riyahi had joinedthe Holy Imam.
Aabis Ibne Abi Shabeeb-e-Shakiri:
One of the most pious devotees of Amirul-Momineen, and one of the
noblemen of Kufa. Hewas one of those who helped Muslim Ibne Aqeelin
Kufa.
Amir bin Muslim at Badi Basri:
With his liberated slave Salim, both the devotees of Amirul-Momineen
in Basra, joined the Holy Imam and got martyred.
Abbas Ibne Ali Ibne Abi Taleb, Qamar-e-Bani Hasham:
This is the great son of the First Holy Imam Ali Ibne Abi Taleb, from
the noble lady Hazrat Ommul-Baneen, who was brought into this world to
fulfil the desire of Amirul-Momineen to have his own representative,
on his behalf to be martyred with Hussain in Karbala. Abbas is so
well-known to the Muslim World for the unique divine qualities, he was
endowed with, that he inthe first place needs no introduction,
secondly, if a proper attempt is to be made, it would need a separate
volume.
This great lion-hearted son of the Lion of God in his qualities and
positionin Karbala, is next only tothe Holy Imam Hussain (a.s.). The
unique grace bestowed by God specially on this Great Martyr, is such
that any one who prays for God's immediate help at the time of danger,
invoking the divine grace in the Holy name of ABBAS, is immediately
heard and helped. There are millions and millions of those who have
had their prayers heard by God, and who are still being graced by the
Divine Mercy through themedium of this Great Holy Soul, ABBAS the
faithful brother and the Standard Bearer of the Holy Imam at Karbala.
Letany one try his own luck even today by invoking the Mercy of the
All-Merciful Lord in the Holy name of this Saintly son of
Ameerul-Momineen Ali. His holy shrine in Karbala stands today as the
resort for the sure rescue of his sincere devotees to get the help
from God at the times of unavoidable needs, risks and dangers.In
short, all the details about the greatness of Abbas and the unique
divine qualities he was exclusively distinguished with, cannot be
given in this brief work.
He was next only to the Holy Imam in Karbala. The 'Alam' or the Banner
which he held on behalf of the Holy Imam, was the Standard of Islam or
the Truth, which is hoisted by the Shias, popularly during the
mourning season of Moharram, and is revered as do the faithfulsubjects
of a good King as a token of their loyaltyto him. The Banner beingthe
Standard of Truth is only revered and respected and never worshipped
as wrongly imagined and depicted by some ignorant ones. Worship in
Islam is due to none but the One, the Only True God.
Abdullah Ibne Hussain, known as Ali-e-Azghar:
The six month old baby son of the Holy Imam, martyred in the very lap
of his father whose martyrdom no human heart can bear without shedding
tears.
Abdullah bin Hasan Ibne Ali:
The son of the Second Holy Imam Hasan, a young boy who ran out of the
tent to save Hussain when he was being martyred, and was martyred
before the HolyImam.
Abdullah bin Bushr Khash'ami:
Of the Anmari-e-Khash'ami tribe. A well-known noble personality in
Kufa. He came out of Kufa with Ibne Sa'd but joined the Holy Imam and
get martyred with him.
Abdullah bin Omair Kalbi:
He had come to Kufa from Medina, and joined the Holy Imam. His wife
also accompanied him to serve the Holy Ladies. When Abdullah was
martyred, his wife sittingat the dead body of her husband said "O'
Abdullah! Thou hath entered Paradise, take me along with thee."
Thegood lady had not finished her lamentations when a slave of Shimar
delivereda blow on her head with an axe and she was martyred.
Abdul Rahman and Abdullah sons of Orawah bin Harraq al-Ghaffari:
These two brothers were the noblemen of Kufa. Their grandfather,
Harraq, was one of the faithful companions of Ameerul-Momineen.
Theycame to the Holy Imam and joined the noble cause and were
martyred.
Abdullah bin Muslim bin Aqeel:
Son of Muslim bin Aqeel Ibne Abi Taleb. His Mother was Roqiah daughter
of Ali through his wife Sahba from Yamamah was martyred when he went
to save the Holy Imam.
Abdullah bin Yaqtar-e-Himyari:
He was the son of the good lady who had served the Holy Imam as his
nurse in his babyhood.
Abde Qais Basri-e-Abdi:
Alongwith Abdullah bin Zaid-e-Abdi. Obaidullah bin Zaide Abdi, Yazid
bin Sabeet al Abdi. These great men, well-known and highly respected
ones of their tribe came and requested the Imam to permit them to
drink the cup of martyrdom along with him, and got martyred.
Abdul A'la bin Yazeed al-Kalbi al Aleemi:
The famous and respected nobleman from Kufa.
Abdul Rahman bin Abdul Rab-e-Ansari Khazrjji:
One of the faithful companions of the Holy Prophet (s.a.w.) and a
Traditionist and a faithfuldevotee of Ameerul-Momineen.
Abdul Rahman bin Aqeel Ibne Abi Taleb:
Son of Aqeel from his wife Omme Walad.
Abdul Rahman-e-Arhabi:
One of those who carriedthe letters of the devotees to the Holy Imam.
He came to Hussain and got himself martyred.
Abdul Rahman bin Mas'ood at Taimi:
Came out of Kufa along with Ibne Sa'd but later joined the Holy Imam
and got martyred.
Othman bin Ali Ibne Abi Taleb:
One of the brothers of Hazrat Abbas, the third son of Ommul Baneen.
Joined the Holy Imam on his way to Karbala and was martyred.
Omar bin Janada-e-Ansari:
This is the son of the godly lady who came to the Holy Imam and
implored for his permission for her son Omar to be martyred andsomehow
succeeded, in getting it. When her son was martyred, the Devil's army
severed his head and threw it towards Hussain's camp. The godly lady,
his mother, took up the severed headof her son and threw it back into
the ranks of the Devil's army saying: "That which has been given away
in the way ofthe Lord is not taken back." She herself took up a stick
from the camp and rushed to attack the devils. Hussain held her back
saying "Islam allowsnot 'Jehad' by women."
Ali-e-Akbar son of the Holy Imam (a.s.):
The eighteen year son of the Holy Imam, who resembled the Holy Prophet
(s.a.w.) the most,was martyred by a lance pierced through his breast.
Omer bin Zabi'ah Az Zabiyee:
Son of Zabiya at Taimi. Came out of Kufa with Ibne Sa'd but later
joinedthe Holy Imam and was martyred.
Amro bin Khalid-e-Saidavi and three others:
When these four person marched towards the camp of the Holy Imam, Hur
asked the Holy Imam for permission to stop them from getting near the
camp for they were coming from the enemy'sranks. The Holy Imam
miraculously said: "Obstruct them not, they are coming to me with a
good heart. They are my devotees." They joined the Holy Imam and were
martyred.
Amru bin Abdullah-e-Jundayi:
Of the tribe of Hamdan. He reported himself to the Holy Imam and was martyred.
Amru bin Qarta al-Ansari:
One of the faithful companions of the Holy Prophet (s.a.w.) and also
of Amirul-Momineen.
Amru bin Ha'b Abu Thamama al-Sa'idi:
One of the faithful devotees and companions of Amirul-Momineen.
Amru bin Hasan at Talee:
One of the staunch devotees of the Ahlul-Bait.
Ammara Ibne Salama al-Daalaani:
One of the companions of Amirul-Momineen.
Aun and Muhammad sonsof Jafar-Tayyar:
Two sons of Hazrat-e-Zainab, the Sister of the Holy Imam. Aun was her
own son and Muhammad was from thedeceased wife (Khausa), of her
husband Abdullah bin Jaffar Tayyar. These two were only young boys of
about nine and ten years of age. The HolyLady Zainab, the daughter of
Amirul-Momineen and Lady Fatema, brought these two young boys and
implored her brother, the Holy Imam, to permit them to free the enemy.
At the persistent implorings from his sisterthe Holy Imam
permitted,and these two young souls were martyred before the very eyes
of their mother. This godly daughter of Ali and Fatema, the
granddaughter of the Holy Prophet (s.a.w.), stood quiet at the dead
bodies of her children and said "I will not lament for you, for you
have gone in the way of the Lord." The whole camp wept but Zainab
prevented them from crying saying "Let not myBrother feel that I am
sorry for losing them in the way of the Lord. Today I am pleased with
my children."
Qarib:
The son of a liberated slave girl of Hussain. This lady after having
been liberated by the Holy Imam, was married to a gentleman and
brought her son Qarib and presented him to the Holy Imam and Qarib
wasbrought up by the Holy Imam. He was martyred along with the other
devotees, offering himself in the way of the Lord.
Qasim bin Hasan bin Ali (a.s.):
Son of the Second Holy Imam.
Qasim bin Habib al-Azdi:
A well known noble of Kufa.
Qasith, Kardoos, Musqit-Sons of Zohair al-Taghlabi:
These three brothers were the devoted companions of Amirul-Momineen,
who were with him in all his expeditions against the infidels and
traitors. Theycame from Kufa and offered themselves for the noble
cause and achieved martyrdom.
Qan'ab an Namri:
Of the devotees of Amirul-Momineen, came from Basra and was martyred
in the way of God.
Qais bin Mushir as Saidavi:
A very pious personality from a group of the AsadiTribe,
extra-ordinarily brave, faithful and one ofthe sincere and faithful
companions of the Holy Prophet(s.a.w.). He reported himself to the
Holy Imam, from Kufa, and was martyred.
Kannah at Taghlabi:
A very noble personality known for his piety in Kufa. A good reciter
of the Holy Qur'an and a very brave, God-fearing, influential and
powerful noble of Kufa.
Majma'ul Jahni:
Son of Ziad bin Omar Jahni one of the aged companions of the Holy
Imam. When people began deserting the HolyImam on the Night of
Ashoora, this old devoteeof the Holy Imam remained and achieved
martyrdom.
Muslim bin Aqeel:
The Deputy of the Holy Imam to Kufa, where he was martyred.
Muslim Ibne Ausaja al-Asadi:
One of the faithful companions of the Holy Prophet (s.a.w.). An aged
veteran who had earned a glorious name and fame for his valour and
prowess in the expeditions against the infidels. When on the Ashoora
Night, the Holy Imam told his companions to find their own ways and
save themselves from the wholesale massacre of his supporters which
wasin store for them the following day, Muslim addressing the Holy
Imam said: "O' son of the Holy Prophet! Where am Ito go before myself
getting martyred here?"
Muslim was one of the most prominent supporters of the Holy Imam in
Karbala, and was martyred there.
Muslim bin Katheer al-A'waj al-Azdi:
One of the devotees of Amirul-Momineen in Kufa.
Mas'ood bin Hajjaj Taimy and his son Abdul Rahman bin Mas'ood:
The devotees of Amirul-Momineen from Kufa. These two were known for
their piety and righteousness.
Muhammad bin Abdullah Ibne Jafar:
A young son of Abdullah son of Hazrat Jafar-e-Tayyar, his mother was
Khausa, daughter of Hafsa bin Rabi'a.
Muhammad bin Muslim bin Aqeel:
One of the two young sons of Muslim bin Aqeel the Deputy of the Holy
Imam who were martyred in Kufa.
Muhammad bin Abi Syeed bin Aqeel:
The grandson of Muslim bin Aqeel, the Deputy of the Holy Imam to Kufa.
Munjeh-the liberated slave of the Second Holy Imam Hasan:
Who accompanied Qasim bin Hasan from Madina and got martyred.
Mauq bin Thamamah Asadi Saidavi Abu Musa:
Of the devotees of the Ahlul-Bait in Kufa, escaped from the town at
night and joined the Holy Imam at Karbala.
Nafe bin Hilale Jamali:
A companion of Ameerul Momineen. Reciter of the Holy Qur'an and
Traditionist. A noble personality known in Kufa for his piety, escaped
from Kufa and joined the Holy Imam in Karbala. A great devotee of Holy
Imam, who always remained by the side of ABBAS the Standard Bearer of
Hussain. He could not bear the least disregard for the Holy Imam, from
any one in the Devil's forces.
Nasr bin Naizar:
A liberated slave of Ameerul-Momineen. He was presented to the Holy
Prophet (s.a.w.) by the King of Persia and the Holy Prophet (s.a.w.)
presented him to Ameerul-Momineen who freed him. He came to Karbala
and got martyred.
Wazeh the Turk:
The Turkish liberated slave of Harse Madhaji. A pious gentleman, a
good reciter of the Holy Qur'an,who came to Karbala, presented himself
to the Holy Imam and was martyred.
Hani bin Orwah:
Martyred at Kufa with Muslim Ibne Aqeel.
Yazid bin Ziad bin Mohasir-e-Kandi-Behdile Abush-Sha'sa:
One of the nobles in Kufa.A staunch devotee of Ahlul-Bait. A very
pious personality who joined Hussain from Kufa and was martyred.
Yazid bin Maghful Ja'fi:
A very pious devotee of Ameerul-Momineen. A learned poet. His father
and grandfather were faithful companions of the Holy Prophet (s.a.w.).
Hussain Ibne Ali the King of Martyrs:
The divinely promised and prophesied Martyr ofthe 'Zibhe Azeem' (The
Great Sacrifice) in the seed of Abraham throughhis son Ishmael, in the
lineage of Ishmael through Muhammad the Last Apostle of God, Ali the
Ameerul-Momineen, the First of the Holy Imams and Lady Fatema the Lady
of Light.
--
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
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Dought - clear, - Should he fast on the fifteenth of Sha’baan even if the hadeeth is da'eef?.
Is it permissible, even after finding out that a hadeeth is da'eef
)weak(, to follow it, by way of doing righteous deeds? The hadeeth
says: "When it is halfwaythrough Sha'baan, spend that night in prayer
and fast on that day." The fast is observed as a voluntary act of
devotion to Allaah,as is spending that nightin prayer )qiyaam
al-layl(.
Praise be to Allaah.
Firstly:
What is narrated concerning the virtue of praying, fasting and
worshipping on the fifteenth of Sha'baan )al-nusf min Sha'baan( does
not come under theheading of da'eef )weak(, rather it comes under the
heading of mawdoo' )fabricated( and baatil )false(. So it is not
permissible to followit or to act upon it, whether that is in doing
righteous deeds or otherwise.
A number of scholars ruled that the reports concerning that were
false, such as Ibn al-Jawzi in his book al-Mawdoo'aat, 2/440-445; Ibn
Qayyim al-Jawziyyah in al-Manaar al-Muneef, no.174- 177; Abu Shaamah
al-Shaafa'i in al-Baa'ith 'ala Inkaar al-Bida' wa'l-Hawaadith,
124-137; al-'Iraaqi in Takhreej Ihyaa' 'Uloom il-Deen, no. 582. Shaykh
al-Islam ]Ibn Taymiyah[ narrated that there was consensus on the fact
that they are false, in Majmoo' al-Fataawa, 28/138.
Shaykh Ibn Baaz )may Allaah have mercy on him( said in Hukm
al-Ihtifaal bi Laylat al-Nusf min Sha'baan )Ruling on celebrating the
fifteenth of Sha'baan(:
Celebrating the night of the fifteenth of Sha'baan)Laylat al-Nusf min
Sha'baan( by praying etc, or singling out this day for fasting, is a
reprehensible bid'ah )innovation( according to the majority of
scholars, and there is no basis for this in sharee'ah.
And he )may Allaah have mercy on him( said:
There is no saheeh hadeeth concerning the night of the fifteenth of
Sha'baan )Laylat al-Nusf min Sha'baan(. All the ahaadeeth that have
been narrated concerning that are mawdoo' )fabricated( and da'eef
)weak(, and have no basis. There is nothing special about this night,
and no recitation of Qur'aan or prayer, whether alone or in
congregation, is specified for this night. What some of the scholars
have said about it being special is a weakopinion. It is not
permissible to single it out for any special actions. This is the
correct view. And Allaah is the Source of strength.
Fataawa Islamiyyah, 4/511.
See also question no. 8907.
Secondly:
Even if we assume that the hadeeth is da'eef )weak( and not mawdoo'
)fabricated(, the correct scholarly view is that weak ahaadeeth should
not befollowed at all, even if they speak of righteous deeds or of
targheeb and tarheeb )promises and warnings(. The saheeh reports are
sufficient and the Muslimhas no need to follow the da'eef reports.
Nothing is known in Islam to suggest that thisnight or day is special,
either from the Prophet )peace and blessings of Allaah be upon him( or
from his companions.
The scholar Ahmad Shaakir said: There is no difference between rulings
or righteous deeds; we do not take any of them from da'eef reports,
rather no one hast he right to use any report as evidence unless it is
proven to be soundly narrated from the Messenger of Allaah )peace and
blessings of Allaah be upon him( in a saheeh or hasan hadeeth.
Al-Baa'ith al-Hatheeth, 1/278.
For more information, see: al-Qawl al-Muneef fi Hukm al-'Aml
bi'l-Hadeeth al-Da'eef.
And Allaah knows best. /- -e-p * - ▓███▓ TRANSLATOR 1:->
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- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
)weak(, to follow it, by way of doing righteous deeds? The hadeeth
says: "When it is halfwaythrough Sha'baan, spend that night in prayer
and fast on that day." The fast is observed as a voluntary act of
devotion to Allaah,as is spending that nightin prayer )qiyaam
al-layl(.
Praise be to Allaah.
Firstly:
What is narrated concerning the virtue of praying, fasting and
worshipping on the fifteenth of Sha'baan )al-nusf min Sha'baan( does
not come under theheading of da'eef )weak(, rather it comes under the
heading of mawdoo' )fabricated( and baatil )false(. So it is not
permissible to followit or to act upon it, whether that is in doing
righteous deeds or otherwise.
A number of scholars ruled that the reports concerning that were
false, such as Ibn al-Jawzi in his book al-Mawdoo'aat, 2/440-445; Ibn
Qayyim al-Jawziyyah in al-Manaar al-Muneef, no.174- 177; Abu Shaamah
al-Shaafa'i in al-Baa'ith 'ala Inkaar al-Bida' wa'l-Hawaadith,
124-137; al-'Iraaqi in Takhreej Ihyaa' 'Uloom il-Deen, no. 582. Shaykh
al-Islam ]Ibn Taymiyah[ narrated that there was consensus on the fact
that they are false, in Majmoo' al-Fataawa, 28/138.
Shaykh Ibn Baaz )may Allaah have mercy on him( said in Hukm
al-Ihtifaal bi Laylat al-Nusf min Sha'baan )Ruling on celebrating the
fifteenth of Sha'baan(:
Celebrating the night of the fifteenth of Sha'baan)Laylat al-Nusf min
Sha'baan( by praying etc, or singling out this day for fasting, is a
reprehensible bid'ah )innovation( according to the majority of
scholars, and there is no basis for this in sharee'ah.
And he )may Allaah have mercy on him( said:
There is no saheeh hadeeth concerning the night of the fifteenth of
Sha'baan )Laylat al-Nusf min Sha'baan(. All the ahaadeeth that have
been narrated concerning that are mawdoo' )fabricated( and da'eef
)weak(, and have no basis. There is nothing special about this night,
and no recitation of Qur'aan or prayer, whether alone or in
congregation, is specified for this night. What some of the scholars
have said about it being special is a weakopinion. It is not
permissible to single it out for any special actions. This is the
correct view. And Allaah is the Source of strength.
Fataawa Islamiyyah, 4/511.
See also question no. 8907.
Secondly:
Even if we assume that the hadeeth is da'eef )weak( and not mawdoo'
)fabricated(, the correct scholarly view is that weak ahaadeeth should
not befollowed at all, even if they speak of righteous deeds or of
targheeb and tarheeb )promises and warnings(. The saheeh reports are
sufficient and the Muslimhas no need to follow the da'eef reports.
Nothing is known in Islam to suggest that thisnight or day is special,
either from the Prophet )peace and blessings of Allaah be upon him( or
from his companions.
The scholar Ahmad Shaakir said: There is no difference between rulings
or righteous deeds; we do not take any of them from da'eef reports,
rather no one hast he right to use any report as evidence unless it is
proven to be soundly narrated from the Messenger of Allaah )peace and
blessings of Allaah be upon him( in a saheeh or hasan hadeeth.
Al-Baa'ith al-Hatheeth, 1/278.
For more information, see: al-Qawl al-Muneef fi Hukm al-'Aml
bi'l-Hadeeth al-Da'eef.
And Allaah knows best. /- -e-p * - ▓███▓ TRANSLATOR 1:->
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- - - -Tamil Translator
[http://translate.google.com.my/m?sl=auto&tl=ta&hl=en ] -
''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Dought - clear, - Her sister has Down’s syndrome; does she haveto offer expiation because of not fasting?.
I have a sister who has Down's syndrome. She reached puberty at the
beginning of this year and she cannot fast. Should we pay fidyah onher
behalf, or what? How much is it?
Praise be to Allah.
Firstly:
Down's syndrome is a genetic disorder; it includes delays in the
development of cognitive ability and physical growth. The external
signs of Down's syndrome include a crease in the eyelids, short neck
and hands, and poor muscle tone.
Secondly:
For fasting to be obligatory, it is stipulated that one should be of
sound mind, because of the words of the Prophet )blessings and peace
of Allah be upon him(: "… The Pen has been lifted from three: from the
insane person whose mind is deranged until he comes to his senses,
from the sleeper until heawakens and from the child until he reaches
maturity…" Narrated by Abu Dawood, 4399; classed as saheeh by
al-Albaani in Saheeh Sunan Abi Dawood.
If your sister is affected by a delay in cognitive ability to the
extent that she has not been able to reach the level of discernment,
and she does not understand theteachings of Islam, then in this case
she is not obliged to fast or to make up missed fasts, and you do not
have to pay the fidyah on her behalf, because she is not accountable
in the first place.
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said in ash-Sharh
al-Mumti' )6/324(: Anyone who does not have cognitive ability is not
accountable, and none of the obligatory duties of Islam are binding
upon him, such as prayer, fasting and feeding the poor insteadof
fasting. In other words, he does not have to do anything at all, with
the exception of financial obligations. End quote.
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
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beginning of this year and she cannot fast. Should we pay fidyah onher
behalf, or what? How much is it?
Praise be to Allah.
Firstly:
Down's syndrome is a genetic disorder; it includes delays in the
development of cognitive ability and physical growth. The external
signs of Down's syndrome include a crease in the eyelids, short neck
and hands, and poor muscle tone.
Secondly:
For fasting to be obligatory, it is stipulated that one should be of
sound mind, because of the words of the Prophet )blessings and peace
of Allah be upon him(: "… The Pen has been lifted from three: from the
insane person whose mind is deranged until he comes to his senses,
from the sleeper until heawakens and from the child until he reaches
maturity…" Narrated by Abu Dawood, 4399; classed as saheeh by
al-Albaani in Saheeh Sunan Abi Dawood.
If your sister is affected by a delay in cognitive ability to the
extent that she has not been able to reach the level of discernment,
and she does not understand theteachings of Islam, then in this case
she is not obliged to fast or to make up missed fasts, and you do not
have to pay the fidyah on her behalf, because she is not accountable
in the first place.
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said in ash-Sharh
al-Mumti' )6/324(: Anyone who does not have cognitive ability is not
accountable, and none of the obligatory duties of Islam are binding
upon him, such as prayer, fasting and feeding the poor insteadof
fasting. In other words, he does not have to do anything at all, with
the exception of financial obligations. End quote.
And Allah knows best. /- -e-p * - ▓███▓ TRANSLATOR 1:->
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Dought - clear, - Ijmaa‘ )scholarly consensus(: definition, types and conditions.
I would like to know what ijmaa' is, and whatare its types and conditions?
Praise be to Allah.
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said:
In linguistic terms, ijmaa'means resolve and agreement.
In shar'i terms, it means the agreement of the mujtahids of this
ummahafter the death of the Prophet )blessings and peace of Allah be
upon him( on a shar'i ruling.
By saying "agreement" we exclude differences of opinion; if there is a
difference of opinion, even from one person, then we cannot say that
there is ijmaa'.
By saying "the mujtahids" we exclude the common folk and those who
follow or imitate scholars; it does not matter whether theyagree or
disagree.
By saying "this ummah" we exclude the consensus of others, which
carries no weight.
By saying "after the death of the Prophet )blessings and peace of
Allah be upon him(" we exclude their agreementat the time of the
Prophet )blessings and peace of Allah be upon him(; ijmaa' or
consensus at that time does not count as evidence, because evidence is
established by the Sunnah of the Prophet )blessings and peace of Allah
be upon him(, whether in word or deed or by approval. Hence if a
Sahaabi says "We used to do" or that they )i.e., people( used to do
such and such at the time of the Prophet )blessings and peace of Allah
be upon him(, this is indicative of the approval of the Prophet
)blessings and peace of Allah be upon him(, according to consensus.
By saying "on a shar'i ruling", we exclude theiragreement on a
rational or human ruling, which has nothing to do with the matter
under discussion, because we are talking about looking for ijmaa' as
oneof the kinds of shar'i evidence.
Ijmaa' counts as evidence on the basis of a number of pieces of
evidence, including the following:
1. The verse in which Allah, may He be exalted,says
)interpretation of the meaning(: "Thus We have made you )Muslims(, a
Wasat )just( )and the best( nation, that you be witnesses over
mankind" ]al-Baqarah 2:143[. The words "witnesses over mankind"
include testifying about their deeds and judging their deeds, and the
words of the witness may be accepted.
2. The verse in which Allah, says )interpretation of the meaning(:
")And( if you differ in anything amongst yourselves" ]an-Nisa' 4:59[
indicate that whatever they agreed upon is sound and correct.
3. The Prophet )blessings and peace of Allah be upon him( said:
"My ummah will not unanimously agree on misguidance."
4. We say: If the ummah unanimously agrees on something, it must
be either true or false. If it is true, then it is proof. If it is
false, howcan this ummah, which is the dearest of nations to Allah
since the time ofits Prophet until the onset of the Hour, agree on
something false with which Allah is not pleased? This is quite
impossible.
Types of ijmaa'
Ijmaa' is of two types: definitive and presumptive.
1. Definitive is that which well known and well established, such
as consensus that the five daily prayers are obligatory and that zina
)fornication, adultery( isharaam. No one can deny that this type of
ijmaa' is proven and established, or that it constitutes proof in and
of itself, or that the one who rejects it becomes akaafir, unless he
is ignorant and may be excused for his ignorance.
2. Presumptive is that which can only be known by means of
research and study, where the scholars may differ as to whether is
ijmaa' )on a particular issue( or not. The most correct scholarly
opinionconcerning that is the view of Shaykh al-Islam Ibn Taymiyah,
when he said in al-'Aqeedah al-Waasitiyyah: The type of ijmaa' that is
to be accepted is that of the righteous early generations )as-salaf
as-saalih(, because after their time there was a great deal of
disagreement and the ummah spread far and wide. End quote.
It should be noted that the ummah cannot agree on something thatis
contrary to an unabrogated, clear, saheeh text, because it can only
agree on what is true. If you see consensus that you thinkis contrary
to that, then it must be one of the following: either the evidence is
not clear, or it is not saheeh, or it is abrogated, or there is a
difference of opinion concerning the matter ofwhich you were not
aware.
Conditions of ijmaa':
There are certain conditions for ijmaa', such as:
1. It should be soundlyproven in the sense that it is either well
known among the scholars or transmitted by a trustworthy narrator who
has read widely.
2. It should not have been preceded by a well-known difference of
opinion. If that was the case, then there is noijmaa', because
scholarlyopinions are not invalidated by the death of their authors.
Ijmaa' does not cancel out a previous difference of opinion; rather it
prevents differences of opinion from arising.
This is the most correct view, because of the strength of its argument.
And it was said that the second condition is not stipulated, so it is
valid in a later period for there to be consensus onone of the
previous opinions and for that to serve as proof for those who come
afterwards.
According to the majority, it is not essential that those who
unanimously agree all die when still holding this view for ijmaa' to
be established; rather ijmaa' is established as soon as they )the
scholars of a particular era( agree, and it is not permissible for
them or anyone else to go against it after that, because the condition
for the establishment of ijmaa' do not include any stipulation that
the era )of the scholars who reached this consensus( should have come
to an end with their passing. As ijmaa' is established at the moment
they agree )on a particular issue(, there is nothing that could cancel
it out.
If one of the mujtahids )scholars( says or does something and that
becomes well known among the mujtahids, and they do not denounce it
even though they are able to do so, then it is said that there is
ijmaa'. It was said that this establishes that there is ijmaa'; others
said that it is may be regarded as proof but not ijmaa'; and others
said that it is neither ijmaa' nor proof.And it was said that if they
all passed away before denouncing it then it is ijmaa', becausetheir
silence until the time of their death, eventhough they were able to
denounce it, constitutes proof of theiragreement. This is the view
that is most likely to be correct.
Al-Usool min 'Ilm al-Usool, 62-64
And Allah knows best.
--
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- - - -Tamil Translator
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''''''''''"''"' '''''''''''''''''''' ''''''''''"''"' +
'''''''''''''''''''' ''''''''''"''"' '''''''''''''''''''' -
Praise be to Allah.
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said:
In linguistic terms, ijmaa'means resolve and agreement.
In shar'i terms, it means the agreement of the mujtahids of this
ummahafter the death of the Prophet )blessings and peace of Allah be
upon him( on a shar'i ruling.
By saying "agreement" we exclude differences of opinion; if there is a
difference of opinion, even from one person, then we cannot say that
there is ijmaa'.
By saying "the mujtahids" we exclude the common folk and those who
follow or imitate scholars; it does not matter whether theyagree or
disagree.
By saying "this ummah" we exclude the consensus of others, which
carries no weight.
By saying "after the death of the Prophet )blessings and peace of
Allah be upon him(" we exclude their agreementat the time of the
Prophet )blessings and peace of Allah be upon him(; ijmaa' or
consensus at that time does not count as evidence, because evidence is
established by the Sunnah of the Prophet )blessings and peace of Allah
be upon him(, whether in word or deed or by approval. Hence if a
Sahaabi says "We used to do" or that they )i.e., people( used to do
such and such at the time of the Prophet )blessings and peace of Allah
be upon him(, this is indicative of the approval of the Prophet
)blessings and peace of Allah be upon him(, according to consensus.
By saying "on a shar'i ruling", we exclude theiragreement on a
rational or human ruling, which has nothing to do with the matter
under discussion, because we are talking about looking for ijmaa' as
oneof the kinds of shar'i evidence.
Ijmaa' counts as evidence on the basis of a number of pieces of
evidence, including the following:
1. The verse in which Allah, may He be exalted,says
)interpretation of the meaning(: "Thus We have made you )Muslims(, a
Wasat )just( )and the best( nation, that you be witnesses over
mankind" ]al-Baqarah 2:143[. The words "witnesses over mankind"
include testifying about their deeds and judging their deeds, and the
words of the witness may be accepted.
2. The verse in which Allah, says )interpretation of the meaning(:
")And( if you differ in anything amongst yourselves" ]an-Nisa' 4:59[
indicate that whatever they agreed upon is sound and correct.
3. The Prophet )blessings and peace of Allah be upon him( said:
"My ummah will not unanimously agree on misguidance."
4. We say: If the ummah unanimously agrees on something, it must
be either true or false. If it is true, then it is proof. If it is
false, howcan this ummah, which is the dearest of nations to Allah
since the time ofits Prophet until the onset of the Hour, agree on
something false with which Allah is not pleased? This is quite
impossible.
Types of ijmaa'
Ijmaa' is of two types: definitive and presumptive.
1. Definitive is that which well known and well established, such
as consensus that the five daily prayers are obligatory and that zina
)fornication, adultery( isharaam. No one can deny that this type of
ijmaa' is proven and established, or that it constitutes proof in and
of itself, or that the one who rejects it becomes akaafir, unless he
is ignorant and may be excused for his ignorance.
2. Presumptive is that which can only be known by means of
research and study, where the scholars may differ as to whether is
ijmaa' )on a particular issue( or not. The most correct scholarly
opinionconcerning that is the view of Shaykh al-Islam Ibn Taymiyah,
when he said in al-'Aqeedah al-Waasitiyyah: The type of ijmaa' that is
to be accepted is that of the righteous early generations )as-salaf
as-saalih(, because after their time there was a great deal of
disagreement and the ummah spread far and wide. End quote.
It should be noted that the ummah cannot agree on something thatis
contrary to an unabrogated, clear, saheeh text, because it can only
agree on what is true. If you see consensus that you thinkis contrary
to that, then it must be one of the following: either the evidence is
not clear, or it is not saheeh, or it is abrogated, or there is a
difference of opinion concerning the matter ofwhich you were not
aware.
Conditions of ijmaa':
There are certain conditions for ijmaa', such as:
1. It should be soundlyproven in the sense that it is either well
known among the scholars or transmitted by a trustworthy narrator who
has read widely.
2. It should not have been preceded by a well-known difference of
opinion. If that was the case, then there is noijmaa', because
scholarlyopinions are not invalidated by the death of their authors.
Ijmaa' does not cancel out a previous difference of opinion; rather it
prevents differences of opinion from arising.
This is the most correct view, because of the strength of its argument.
And it was said that the second condition is not stipulated, so it is
valid in a later period for there to be consensus onone of the
previous opinions and for that to serve as proof for those who come
afterwards.
According to the majority, it is not essential that those who
unanimously agree all die when still holding this view for ijmaa' to
be established; rather ijmaa' is established as soon as they )the
scholars of a particular era( agree, and it is not permissible for
them or anyone else to go against it after that, because the condition
for the establishment of ijmaa' do not include any stipulation that
the era )of the scholars who reached this consensus( should have come
to an end with their passing. As ijmaa' is established at the moment
they agree )on a particular issue(, there is nothing that could cancel
it out.
If one of the mujtahids )scholars( says or does something and that
becomes well known among the mujtahids, and they do not denounce it
even though they are able to do so, then it is said that there is
ijmaa'. It was said that this establishes that there is ijmaa'; others
said that it is may be regarded as proof but not ijmaa'; and others
said that it is neither ijmaa' nor proof.And it was said that if they
all passed away before denouncing it then it is ijmaa', becausetheir
silence until the time of their death, eventhough they were able to
denounce it, constitutes proof of theiragreement. This is the view
that is most likely to be correct.
Al-Usool min 'Ilm al-Usool, 62-64
And Allah knows best.
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Islamic Stories - The Beautiful Story of Abu Ghayth
From the signs of truthfulness is fear of Allah and asceticism in
life; for the truthful withconviction fears consuming from what is
impermissible and bearspoverty and hardship for the sake of Islam. If
he commits sin then he does not sleep until he returns to his Lord and
repents, in order to free himself from the sin, andits burden.
Ibn Jarir at-Tabari: I was in Makkah during the season of Hajj and I
saw a man from Khurasaan calling out to the people:"Oh pilgrims, oh
people of Makkah - from those who are present and those far off, I
have lost a pouch that contains a thousand dinars. So whoever returns
the pouch, Allah will reward them with good, save them from the hell
fire, and His bounty and favors will be acquired on the Day of
Accounting(Day of Judgment)."
An old man from the people of Makkah approached him and said: "Oh
Khurasaani, our city is in a very tough condition, and thedays of hajj
are few, andits season is appointed, and the doors of profit-making
are closed. This money might fall in the hands of a believer who is
poor and old in age. Maybe he plans to give itif you make a promise
that you will give him a little bit of money that is halal
(permissible) for him to use."
The Khurasaani said: "How much does he want?"
The old man said: "He wants one-tenth of the money (a hundred dinars)."
The Khurasaani said: "No. I will not grant himthe money and instead I
will take my case to Allah, and complain to Him on the day we meet
Him, and Allah is sufficient for us and the best one to trust in."
Ibn Jarir at-Tabari said: "I realized that it was the old man is poor,
and he was the one who took the pouch of dinarsand wishes to have a
little portion of it. So I followed him until he returned to his home.
Myassumptions were confirmed. I heard him calling onto his wife:"Oh
Lubabah."
She said: "I am at your service, O Abu Ghayth."
The old man said: I found the owner of the dinars calling for it, and
he does not intend to give any reward to the person who finds it. I
said to him "Give us a hundred dinars and he refused and said he would
take his case to Allah. What should I do OLubabah? I must return it,
for I fear my Lord, andI fear that my sin is multiplied.
His wife said to him: Oh Man! We have been struggling and suffering
from poverty with you for the last 50 years, and you have 4 daughters,
2 sisters, my mother and I, and you are the ninth. Keep all the money
and feed us for we are hungry, and clothe us for you know better our
situation. Perhaps Allah, the All-Mighty, will make you rich
afterwards and you might be able to give the money back after you fed
your children, or Allah will pay the amount you oweon the day when the
kingdom will belong to the King (Allah).
He said to her: Will I consume haram after 86 years of my life, and
burn my organs with fireafter I have been patientwith my poverty, and
become worthy of Allah anger, even though I amclose to my grave?! No,
By Allah, I will not do so!
Ibn Jarir at-Tabari said: I left with amazement concerning his
conditionand that of his wife. At a later point during the day, I
heard the owner of the pouch calling out...
Saying: "O people of Makkah, O pilgrims, who ever of you find a pouch
containing a thousand dinars, let him return it and they shall surely
findgreat reward with Allah."
The old man said: Oh Khurasaani, I have addressed you the other day
and advised you that our land is low on cultivation, so reward the
person who found the pouch so that he is not tempted to break the laws
of Allah. I have advised you to pay the person who finds it a hundred
dinars but you refused. If your money falls into hands of a person who
fears Allah the All-Mighty, will you give him 10 dinars at least,
instead of a 100?
The Khurasaani said: I will not do so, and I will complain to Allah on
the day I meet him, and Allah is sufficient for us and the best one to
trustin."
Ibn Jarir at-Tabari said: The people dispersed and left. Later on
during the hours of the day, once again, the Khurasaani made the same
call, saying:
"O people of Makkah, O pilgrims, who ever of you find a pouch
containing a thousand dinars, let him return it and they shall surely
findgreat reward with Allah."
The old man came again and said: O Khurasaani, I said to you the day
before yesterday to reward the finder a hundred dinars and you
refused. Then I advised you to give him ten dinars and you refused, so
will you give only onedinar so that he can buy with half of it things
he needs and with the other half, sheep milk, sothat he can give to
the people and feed his children?
The Khurasaani said: I will not do so, and I will complain to Allah on
the day I meet him, and Allah is sufficient for us and the best one to
trustin. "
The old man angrily said:Come you, and take yourmoney so that I can
sleep at night, for I have not had a good mood ever since I found this
money.
Ibn Jarir said: So the old man went with the owner of the money andI
followed them until theold man entered his house, dug a hole and
pulled out the money and said: Take your money and ask Allah to
forgive me and bless me from His bounty.
The Khurasaani took the money and intended to leave, but when he
reached the door he said: O old man, my father died, May Allah have
mercy on him, and left behind three thousand dinars and said to me:
Take out a third of this money and give it to a person from the people
who is most deserving of it. Therefore I tied it in a pouch so that I
may spend it on someone who is worthy of it. By Allah, I have not seen
a person, since I left Khurasaan until now, who is more worthy of
itthen you. So take it, May Allah's blessing be upon you, and May He
reward for the trust you kept, and your patience during poverty. The
Khurasaani man left without the money.
The old man wept and prayed to Allah, saying: May Allah bless the
owner of the money in his grave, and May Allah bless his son.
Ibn Jarir said: I left after the Khurasaani but Abu Ghayth (the old
man) followed me and brought me back. He asked me to sit down, and
said: I have seen youfollowing me since the first day; you have come
to know of our situation yesterday and today. I have heard that the
Prophet said: "If you are gifted from the provision of Allah, without
begging or asking, then accept it and do not reject it." So this is a
gift from Allah toall those attending.
The old man called: O Lubabah, O so and so, O so and so. He called on
his daughters and his sisters and wife and her mother, and sat down
and made me sit down. We were 10. He opened the bag, and said
spreadyour clothing over your laps.
So I (Ibn Jarir) did, but the girls did not have proper clothing that
would enable them to do that, so they extended their hands. The old
man gave dinar by dinar in order until he reached me (Ibn Jarir) and
said: "Here is adinar." The process continued until the bag was empty
and I received a hundred dinars.
Ibn Jarir at-Tabari said: So joy filled my heart because of the
provisionthey received more then the joy I had because I received a
hundred dinars.
When I was leaving the old man said: O young man. You are blessed;
keep this money with you for it is halal. And know that I use to wake
up for Fajr prayer with this wet shirt. After I wasdone I would take
it off, and give it so that my daughters can pray - oneby one. Then I
would go to work between Dhuhr prayer and Asr prayer and then I would
come back at the end of the day with what Allah has given me from
dates anddry pieces of bread. Then I would take off myclothes for my
daughtersand they would pray Dhuhr prayer and Asr prayer, and the same
would happen for the Maghrib and Isha prayers. And we did not ever
expect to see this kind of money. So may Allah make us make good use
of them, and may Allah bless the person in his grave and multiply the
reward for him.
Ibn Jarir said: So I greeted him goodbye, and took the hundred dinars
and used them to write knowledge for two years! I used it to buy paper
and pay rent and after sixteen years I returned to Makkah and inquired
about the old man. I was told that he died a few months after the
incident that occurred between us. Hiswife died, along with her
mother, and his 2 sisters. The only ones that remained were the
daughters whom, when I asked about, found that they were married to
kings and Princes. I dropped by and they honored me as a guest and
treated me kindly until they died also. So May Allah bless them in
their graves.
{That will be an admonition given to himwho believes in Allah and the
Last Day. And whosoever fears Allah and keeps his duty to Him, He will
make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine. And
whosoever puts his trust in Allah, then He will suffice him. Verily,
Allah will accomplish his purpose. Indeed Allah has set a measure for
all things. (At-Talaq 65: 2-3) /- -e-p * - ▓███▓ TRANSLATOR 1:->
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life; for the truthful withconviction fears consuming from what is
impermissible and bearspoverty and hardship for the sake of Islam. If
he commits sin then he does not sleep until he returns to his Lord and
repents, in order to free himself from the sin, andits burden.
Ibn Jarir at-Tabari: I was in Makkah during the season of Hajj and I
saw a man from Khurasaan calling out to the people:"Oh pilgrims, oh
people of Makkah - from those who are present and those far off, I
have lost a pouch that contains a thousand dinars. So whoever returns
the pouch, Allah will reward them with good, save them from the hell
fire, and His bounty and favors will be acquired on the Day of
Accounting(Day of Judgment)."
An old man from the people of Makkah approached him and said: "Oh
Khurasaani, our city is in a very tough condition, and thedays of hajj
are few, andits season is appointed, and the doors of profit-making
are closed. This money might fall in the hands of a believer who is
poor and old in age. Maybe he plans to give itif you make a promise
that you will give him a little bit of money that is halal
(permissible) for him to use."
The Khurasaani said: "How much does he want?"
The old man said: "He wants one-tenth of the money (a hundred dinars)."
The Khurasaani said: "No. I will not grant himthe money and instead I
will take my case to Allah, and complain to Him on the day we meet
Him, and Allah is sufficient for us and the best one to trust in."
Ibn Jarir at-Tabari said: "I realized that it was the old man is poor,
and he was the one who took the pouch of dinarsand wishes to have a
little portion of it. So I followed him until he returned to his home.
Myassumptions were confirmed. I heard him calling onto his wife:"Oh
Lubabah."
She said: "I am at your service, O Abu Ghayth."
The old man said: I found the owner of the dinars calling for it, and
he does not intend to give any reward to the person who finds it. I
said to him "Give us a hundred dinars and he refused and said he would
take his case to Allah. What should I do OLubabah? I must return it,
for I fear my Lord, andI fear that my sin is multiplied.
His wife said to him: Oh Man! We have been struggling and suffering
from poverty with you for the last 50 years, and you have 4 daughters,
2 sisters, my mother and I, and you are the ninth. Keep all the money
and feed us for we are hungry, and clothe us for you know better our
situation. Perhaps Allah, the All-Mighty, will make you rich
afterwards and you might be able to give the money back after you fed
your children, or Allah will pay the amount you oweon the day when the
kingdom will belong to the King (Allah).
He said to her: Will I consume haram after 86 years of my life, and
burn my organs with fireafter I have been patientwith my poverty, and
become worthy of Allah anger, even though I amclose to my grave?! No,
By Allah, I will not do so!
Ibn Jarir at-Tabari said: I left with amazement concerning his
conditionand that of his wife. At a later point during the day, I
heard the owner of the pouch calling out...
Saying: "O people of Makkah, O pilgrims, who ever of you find a pouch
containing a thousand dinars, let him return it and they shall surely
findgreat reward with Allah."
The old man said: Oh Khurasaani, I have addressed you the other day
and advised you that our land is low on cultivation, so reward the
person who found the pouch so that he is not tempted to break the laws
of Allah. I have advised you to pay the person who finds it a hundred
dinars but you refused. If your money falls into hands of a person who
fears Allah the All-Mighty, will you give him 10 dinars at least,
instead of a 100?
The Khurasaani said: I will not do so, and I will complain to Allah on
the day I meet him, and Allah is sufficient for us and the best one to
trustin."
Ibn Jarir at-Tabari said: The people dispersed and left. Later on
during the hours of the day, once again, the Khurasaani made the same
call, saying:
"O people of Makkah, O pilgrims, who ever of you find a pouch
containing a thousand dinars, let him return it and they shall surely
findgreat reward with Allah."
The old man came again and said: O Khurasaani, I said to you the day
before yesterday to reward the finder a hundred dinars and you
refused. Then I advised you to give him ten dinars and you refused, so
will you give only onedinar so that he can buy with half of it things
he needs and with the other half, sheep milk, sothat he can give to
the people and feed his children?
The Khurasaani said: I will not do so, and I will complain to Allah on
the day I meet him, and Allah is sufficient for us and the best one to
trustin. "
The old man angrily said:Come you, and take yourmoney so that I can
sleep at night, for I have not had a good mood ever since I found this
money.
Ibn Jarir said: So the old man went with the owner of the money andI
followed them until theold man entered his house, dug a hole and
pulled out the money and said: Take your money and ask Allah to
forgive me and bless me from His bounty.
The Khurasaani took the money and intended to leave, but when he
reached the door he said: O old man, my father died, May Allah have
mercy on him, and left behind three thousand dinars and said to me:
Take out a third of this money and give it to a person from the people
who is most deserving of it. Therefore I tied it in a pouch so that I
may spend it on someone who is worthy of it. By Allah, I have not seen
a person, since I left Khurasaan until now, who is more worthy of
itthen you. So take it, May Allah's blessing be upon you, and May He
reward for the trust you kept, and your patience during poverty. The
Khurasaani man left without the money.
The old man wept and prayed to Allah, saying: May Allah bless the
owner of the money in his grave, and May Allah bless his son.
Ibn Jarir said: I left after the Khurasaani but Abu Ghayth (the old
man) followed me and brought me back. He asked me to sit down, and
said: I have seen youfollowing me since the first day; you have come
to know of our situation yesterday and today. I have heard that the
Prophet said: "If you are gifted from the provision of Allah, without
begging or asking, then accept it and do not reject it." So this is a
gift from Allah toall those attending.
The old man called: O Lubabah, O so and so, O so and so. He called on
his daughters and his sisters and wife and her mother, and sat down
and made me sit down. We were 10. He opened the bag, and said
spreadyour clothing over your laps.
So I (Ibn Jarir) did, but the girls did not have proper clothing that
would enable them to do that, so they extended their hands. The old
man gave dinar by dinar in order until he reached me (Ibn Jarir) and
said: "Here is adinar." The process continued until the bag was empty
and I received a hundred dinars.
Ibn Jarir at-Tabari said: So joy filled my heart because of the
provisionthey received more then the joy I had because I received a
hundred dinars.
When I was leaving the old man said: O young man. You are blessed;
keep this money with you for it is halal. And know that I use to wake
up for Fajr prayer with this wet shirt. After I wasdone I would take
it off, and give it so that my daughters can pray - oneby one. Then I
would go to work between Dhuhr prayer and Asr prayer and then I would
come back at the end of the day with what Allah has given me from
dates anddry pieces of bread. Then I would take off myclothes for my
daughtersand they would pray Dhuhr prayer and Asr prayer, and the same
would happen for the Maghrib and Isha prayers. And we did not ever
expect to see this kind of money. So may Allah make us make good use
of them, and may Allah bless the person in his grave and multiply the
reward for him.
Ibn Jarir said: So I greeted him goodbye, and took the hundred dinars
and used them to write knowledge for two years! I used it to buy paper
and pay rent and after sixteen years I returned to Makkah and inquired
about the old man. I was told that he died a few months after the
incident that occurred between us. Hiswife died, along with her
mother, and his 2 sisters. The only ones that remained were the
daughters whom, when I asked about, found that they were married to
kings and Princes. I dropped by and they honored me as a guest and
treated me kindly until they died also. So May Allah bless them in
their graves.
{That will be an admonition given to himwho believes in Allah and the
Last Day. And whosoever fears Allah and keeps his duty to Him, He will
make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine. And
whosoever puts his trust in Allah, then He will suffice him. Verily,
Allah will accomplish his purpose. Indeed Allah has set a measure for
all things. (At-Talaq 65: 2-3) /- -e-p * - ▓███▓ TRANSLATOR 1:->
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