Ahl-al-Bayt (`a): Its Meaning and Origin

The term "ahl" signifies the members of a household of a man,
including his fellow tribesmen, kin, relatives, wife (or wives),
children, and all those who share afamily background, religion,
housing, city, and country with him. "Ahl" and "al" are both the same
term with the exception that "al" is exclusively used for human beings
and should come before the family name, but such a condition is not
existent in the case of "ahl".
"Bayt" refers to habitation and dwelling, including tents and
buildings both. The "ahl-al-bayt" of any person refers to his family
members and all those who live in his house (c.f. "Mufradat al-Qur'an"
byRaghib Isfahani; "Qamus" by Firoozabadi; "Majm`a al-Bahrayn".
The term "ahl-al-bayt" (people of the house) hasbeen repeated twice in
the Holy Qur'an:
1. "... the mercy of Allah and his blessing are on you, O people of
the house, ... (11:73)"
This verse refers to the people of the House of Ibrahim (s) (c.f.
"Kashf al-Asrar wa `Uddat al-Abrar", 416/4 and other interpretations).
2. "... Allah only desires tokeep away the uncleanness from you, O
people of the House! And to purify you a (thorough) purifying
(33:33)".
This verse, known as the "Tathirverse", refers to the Members of the
Household of the Holy Prophet (s). TheImamiyyahscholars
ofhadithandfiqh, as well as some Sunni`Ulama, consider the
"ahl-al-bayt" cited in the "tathirverse" to include exclusively
Muhammad, `Ali, Fatimah, Hasan, and Husayn (peace be upon them all).
They do not consider the Holy Prophet's other offspring, wives, sons
of paternal uncles, and dwellers of his house as the Messenger's
"ahl-al-bayt".
They base their argumenton the genuine and authentic traditions
narrated by the companions of the Prophet (s) recorded in the Sunni
and Shi`i sources. Under the following headings, this article will
delve into some of the said traditions and refer to some features of
the "ahl-al-bayt" as narrated by the Sunnis:
1.Kisa'tradition; 2.Mubahalahtradition; 3.Mawaddat al-Qurbatradition;
4.Safinahtradition; 5. Other traditions.
1.Kisa'Tradition
A.Jalaluddin `Abdul-Rahman bin Abi Bakr Suyuti (d 911 A.H.) in his
commentary "Al-Dur al-Manthur", 198/5-199, Muhammad ibn `Isa Tirmidhi
(3 279 A.H.) the author of "Jami' Sahih", Hakim Nishaburi (d 405 A.H.)
in "Al-Mustadrak alaal-Sahihayn", Ahmad ibn Husayn Bayhaqi (d 458
A.H.) in "Sunan" (all three of whom have considered theKisa'tradition
as authentic), Muhammad ibn Jarir Tabari (d 315 A.H.), Ibn Munzir
Muhammad ibn Ibrahim (d 319 A.H.), Ibn Mardawayh Isfahani, andAhmad
ibn Musa (d 410 A.H.) have quoted Ummu Salamah, the wife of the Holy
Prophet (s) as sayingthat the verse "... Allah only desires to keep
away the uncleanness from you, O people of theHouse! And to purify you
a thorough purifying(33:33)" was revealed in her house. At that time,
`Ali, Fatimah, Hasan, and Husayn (peace be upon them all) were in her
house. The Holy Prophet (s) spread his cloak over them and stated:
"These are the members of my Household, and Allah has purified them of
all (sins and faults and uncleanness)."
B. Ahmad bin Muhammadbin Hanbal, the Hanbali Imam, (d 241 A.H.), in
"Musnad" 229/2 quotes Ummu Salamah as saying:"The Holy Prophet (s) was
in my house. Fatimah(`a) came to her father holding a stone bowl
filled with "harirah" (type of food made up of flour, milk, and
vegetableoil). The Holy Prophet (s) stated: Invite your husband and
two sons to come as well." `Ali, Hasan,and Husayn also came there and
all sat down to eat "harirah". Then, the Holy Prophet (s) was sitting
on a cloak in his resting place and I was reciting the prayer in the
chamber. At this time, Almighty Allah revealed the verse "Allah only
desires to ...". The Holy Prophet (s) covered `Ali, Fatimah, Hasan,
and Husayn (peace be upon them all) with the cloak and then stretched
his hand toward the sky and said: "Allah! These are theMembers of my
Household, so purify them of all uncleanness'. Ummu Salamah said: "I
asked him: "Am I also with you?" He stated: "You are on good and
virtue" (but did not say that you are a member ofmy Household)'."
This tradition has also been narrated by Ahmad ibn Muhammad Tahawi (d
321 A.H.) in "Mushkil al-Athar" 332 and 334; Wahidi in "Asbab
al-Nuzul" 268 and Muhib Tabari (d 694 A.H.) in "Zakhair al-`Uqba" 23
have related this tradition. In continuationof this tradition, Tabari
has written that the Prophet (s) stated: "I am a friend of whosoever
is friends with them and anenemy of whosoever is an enemy of them."
The said tradition of similar statements have been recorded in
"Manaqib" by Ibn Hanbal, 44, the microfilm copy of the book is
available in the Parliament Library. Tabari remarked: "This tradition
has been narrated from Umma Salamah by Ibn al-Qubabiin "Mu'jam" and
Siyuti in"Al-Dur al-Mnthur" underthe title of the "tathirverse", as
well as by Ibn Jarir, Ibn Munzir, Ibn Mardawayh, Ibn Abi Hatam and Ibn
Tabrani."
C-Khatib Baghdadi, Ahmad bin `Ali, (d 463 A.H.)in "The History of
Baghdad" 278/10, has quoted Abu Saeed Khidri S`ad bin Malik (d 74
A.H.) as saying that after the revelation of the "tathirverse", the
Holy Prophet (s) summoned `Ali, Fatimah, Hasan, and Husayn (peace be
upon them all) and covered them with the cloak he had on and said:
"These are the members of my Household, and Allah has purified them
(of every wrong and sin)." The same tradition has been narrated from
Ummu Salamah by Muhammad ibn Jarir Tabari in "Jam`aal-Bayan" 7/22.
D-In "Sahih Muslim" (narrated by Sayyid Murtada Firoozabadi in "Fadail
al-Khamsah min Sihah al-Sitah" 214/1), Safiyah, the daughter of
Shayba, has narrated `Aishah, the wife of the Holy Prophet (s), as
saying: "One morning, the Messenger of Allah left the house with a
cloak made of black material and bearing the design of a camel's
saddle. Hasan ibn `Ali entered the place, and the Prophet (s) covered
him with the cloak. Then came Husayn, Fatimah, and `Ali one after
another, and all of them were also covered by the cloak. The Prophet
(s) then stated: "... Allah onlydesires to keep away uncleanness from
you, O people of the House! And to purify you a (thorough) purifying."
This tradition has been narrated by Hakim Nishaburiin "Al-Mustadark"
14/3; Bayhaqi in "Sunan" 149/2; Tabari inthe "Jamial-Bayan" Siyuti in
"al-Durri al-Manthur" under the title of the "tathirverse". In
addition, Ibn Abi Shaybah, Ahmad bin Muhammad bin Hanbal, Ibn Abi
Hatam have narrated it from `Aishah. Zamakhshari in "Kashshaf" and
Fakhr Raziin "Tafsir Kabir" have also related this tradition. It seems
that the recorders of traditions are unanimousabout the authenticity
of this tradition ("Fadail al-Khamsah" 224/1).
E-In the "Jami al-Bayan" Muhammad bin Jarir Tabari has quoted Shahr
bin Hushab Ash'air (d 100A.H.) as saying: "When Ummu Salamah heard
news of the martyrdom of Husayn bin `Ali (`a), she cursed the people
of Iraq and said: `May Allah kill the people of Iraq who deceived him
and left him alone. May Allah curse them. Verily, I saw Fatimah while
bringing astone bowl of sweet paste for the Holy Prophet (s). The Holy
Prophet (s) stated: `Where is your cousin?' She said: `At home.' The
Prophet (s) said: `Go bring him here with his two sons.' Fatimah
returned while holding the hands of Hasan and Husayn. `Ali also
followedthem, and they came to the Holy Prophet (s). The Holy Prophet
(s) embraced Hasan and Husayn and made `Ali sit on his right and
Fatimah on left. He then the cloak as the carpet on which we slept in
Medina and placed it over Fatimah, `Ali, Hasan, and Husayn. He held
the two sides of the cloak with his left hand. He raised his right
hand toward the sky addressing Almighty Allahby saying: `O Allah,
purify them of any uncleanness . O Allah, these are the members of my
Household. Purify and cleanse them of any vice, wrong, and sin,' (He
repeated this twice). I asked: `O Messenger! Am Ialso a member of your
Household?' He said: `Youcome under the cloak.' I also went under the
cloak, but only after the Prophet (s) finished his prayer for his
cousin, his two sons, and Fatimah (peace be upon them all)." This
tradition has been related by Ahmad bin Muhammad ibn Hanbal in"Musnad"
292/6: Tahwi in "Mushkil al-Athar" 335/1; and Muhib Tabari in "Zakhair
al-`Uqba" 22/1. TheKisa'tradition which has been narrated in different
forms by the Shias and the Sunnis is very sacred for the
entireImamiyyah, especially the Shia of Iran, the Indian subcontinent,
Iraq, and Yemen. It is recited in "rawdah" sessions (mourning
ceremony) to have the wishes fulfilled and problems removed.
Somenarration provide more details on this tradition. Some say that
Jibraeel and Mikaeel were also among the disciples of theKisa'or were
present there. A divine revelationwas descended on the Holy Prophet
(s) to the effect that the world and whatever is in it is indebted to
these five pure ones.
2.MubahalahTradition
Sixty chiefs and `Ulama ofNajran, headed by Sayyid, Aqib, and Usquf
(religious personalities) of the region in the 10th year A.H. came to
Medina to clarify their religious and political stance vis-a-vis Islam
which had spread over the Arab peninsula and to engage in discussions
with the Messenger (s) of Allah to realize the essence and truth of
Islam.
After lengthy discussions which have been presented in details in Ibn
Husham's "Sirah" 573/1, no agreement wasreached on the position and
standing of Jesus. The Christians of Najran believed in the divinity
ofJesus and considered himas the son of God. This is while, based on
the explicit wording of the Holy Qur'an (3:59), the Messenger (s) of
Allah considered him as a prophet and the servant of God. At the end
of the discussions, the Prophet (s) suggested that the two sides
engage in "mubahalah", in other words, to invoke divine malediction
for the lying side. The following verse was descended in this regard:
"But whoever disputes with you in this matter after what has come to
you of knowledge, then say: come let us call our sons and your sons
and our women and your women and our near people and your near people,
then let us be earnest in prayer, and pray for the curse of Allahon
the liars."(3:61)
The 10th (and some say the 24th) of Dhul-Hijjah was chosen for
"mubahalah". The Messenger (s) of Allah ordered that in a field
outside Medina a thin black "aba" (men's loose sleeveless cloak open
in front) be used as a shade between two trees. The Christian chiefs
and dignitaries of Najran stood in orderly ranks on one side of the
field, on the other side, the Prophet, together with `Ali, Fatimah,
Hasan and Husayn came from the direction of Medina to the shade. Along
this path, the Prophet (s), holding the hand of `Ali (`a), Hasan and
Husayn walked in front with Fatimah behind them (c.f."Majm`a
al-Bayan". Interpretation of theMubahalahVerse). With such simplicity
and grandeur, they reached the shade and stood below the "aba". The
Holy Prophet (s) recited the "tathirverse" and addressed the
"ahl-al-bayt" by saying: "I will invoke malediction for them and you
say `amin'." Seeing such glory and grandeur, the Najran chiefs lost
their self-confidence and felt that they were very puny and could not
stand against Prophet Muhammad (s) and his Household. They, therefore,
accepted to pay "jaziyyah" and offered to give in to peace. On behalf
of the Holy Prophet (s), the commander of the Faithful, `Ali (`a),
signed apeace treaty with the Christians.
The Christians were to annually offer twelve thousand exquisite
clothes, a thousandmithqalof gold, and some other items to remain
Christians under the umbrella of Islam.
On the basis of the "mubahalahverse", Sunni interpreters such as
Zamakhshari, Baydawi, Imam Fakhr Razi and others regard `Ali, Fatimah,
Hasan and Husayn (peace be upon them all) superior to all other people
and argue that Hassan and Husayn are the sons of the Messenger (s) of
Allah.
The term "anfusina" in the "mubahalahverse" proves the unity of the
heart and soul of ProphetMuhammad and `Ali. The Holy Prophet (s)
stated: "`Ali is of me and I am of `Ali." ("Fadail al-Khamsah" 343/1).
The "mubahalahtradition" hasbeen recounted in different books of
"sirah" and history with various wordings. These include those of
Tirmidhi ("Sahih" 166/2) which quotes S`ad ibn Abi Waqqas as follows:
"When the mubahalah verse was recited, the Holy Prophet (s) summoned
`Ali, Fatimah, Hasan, and Husayn and said: `O Allah, these are the
Members of my Household." This tradition has been narrated by Hakim
Nishaburiin "Al-Mustadrak" 150/3 and Bayhaqi in "Sunan" 63/7. Hakim
regards this tradition as authentic.
3.Mawaddat al-QurbaTradition
Based on the consensus of the exegesists ("Jam`a al-Bayan" Tabari
16/25, 17; "Hilyat al-Awlia" 251/3; "Al-Mustadrak" 172/3; "Usd
al-Ghabah" 367/5; "Al-Sawa'iq al-Muharaqah" 101), the following verse
has been revealed about the members of the Household of the Holy
Prophet (s):
"...Say: I do not ask of you any reward for it butlove for my near
relatives..." (42:23)
The term "Al-Qurba" in this verse, based on the traditions narrated
from the Holy Prophet (s), embraces only `Ali, Fatimah, Hasan, and
Husayn and no one else. The tradition from Ibn `Abbas' has it that
when the "mawaddat al-qurba" verse was revealed, theProphet (s) was
asked: "Omessenger, who are yournear relatives who should be loved?"
He stated: "`Ali, Fatimah, and their sons." This tradition has been
narrated by Muhib Tabariin "Zakhair al-`Uqba" 25/1; Ibn Hanbal in
"Manaqib" 110; Mo'min Shabilenji "Nural-Absar" 101; and Zamakhshari in
"Kashshaf" as annotation to the said verse. In the "Tafsir al-Kabir",
Fakhr Razi has related the said narrationfrom "Kashshaf" and has said
that based on this verse, `Ali, Fatimah, Hasan, and Husayn should be
revered and sanctified. He has also cited lines of verse from the
Shafii' Imam, Muhammad bin Idris Shafii' (d 240 A.H.) in this regard.
A line of it is as follows: "If love for the members of the Household
of the Holy Prophet is heresy, then the world should stand witness
that I am a heretic."
4.SafinahTradition
The virtues of the "ahl al-bayt" have been amply mentioned in the
authenticated andTawaturtraditions narratted by both Shia and Sunni
`Ulama. Using different words and phrases, these traditions have asked
people to love the "ahl al-bayt" and follow thier teachings. For
instance, the Holy Prophet (s) has compared his "ahl al-bayt" to
Noah's ark. Whoever loves and follows them will attain salvation and
whoever violates their sanctity willdrown.
The servant of the Holy Prophet (s), Anas bin Malik (d 93 A.H.), has
been related as quoting the Prophet (s) as saying: "The example of the
members of my Household among you is like the example of Noah's ark.
Whoever boards it will attain salvation and whoever does not board it
will drown." This tradition has been narrated by Hakim Nishaburi in
"Al-Mustadrak" 343/2; Khatib in "Tarikh Baghdad" 91/12; and other
great recorders of traditions ("al-Ghadir" 300/2-301). In this regard,
Imam Shafii' has said the following:
"When I saw different schools of thought directing people toward the
seas of ignorance and deviation, I boarded the ark of salvation in
theName of Allah. This arc is verily crystallized in the "ahl al-bayt"
of the Seal of the Prophets, Mustafa (s)." Among very famous
traditions in which the "ahl al-bayt" have been resembled to the ark
of salvation, reference can be made to the famous "Ishbahtradition"
which has been narrated from the Holy Prophet (s) by Abu Hurayrah
`Abdul-Rahman bin Sakhar (d 59 A.H.).
"When Almighty Allah created Adam, the father of mankind, and breathed
His spirit into him, Adam looked to the right hand side of the
empyrean. There he saw five figures in the form ofsilhouettes engaged
in prostration and genuflection. He asked: "God, have you created any
one from the dust before me?" God replied:"No." Adam said, "So who are
these five figures which I see resembling my own shape and form?" God
answered, "These are five of your offspring. If it were not for them,
I would have not created you. They are five people whose names are
derivedfrom My Own. If it were not for them, I would have not created
paradise or hell, the heavens and the earth, the skies and the lands,
the angels, the human beings and the jinn. I am "Mahmud" and this
Muhammad. I am "Aala" and this is `Ali. I am "Fatir" and this is
Fatimah, I am "Ihsan" andthis is Hasan. I am "Muhsin" and this is
Husayn. By My Glory, whoever bears even an atom's weight of grudge
against them will be cast into hell. O Adam! They are My chosen ones.
For them, I will save or cast others to perdition. If you want
anything from me, you should resort to these five people."
The Holy Prophet (s) said: "We serve as the ark of salvation. Whoever
holds fast to this ark will reach salvation and whoever deviates from
it will be cast into perdition. Whoever wants Allah to grant him
something should resort to the `ahl al-bayt'." This tradition has been
narrated by Shaykh al-Islam Hamu'i inthe first chapter of "Fara'id
al-Samtayn" and Khatib Khwarazmi in "Manaqib" 252 (c.f. "al-Ghadir"
300/2). TheAshbahtradition has been narrated by `Allamah Amini in
another part of theal-Ghadir" (301/7) quoting Abul-Fath Muhammad bin
`Ali al-Natanzi in "Alfaz".
5. Other Traditions About the Virtues and Characteristics of the "Ahlal-Bayt"
A-In the interpretation ofthe verse "And enjoin prayer on your
household ..." (20:132), Jalaluddin Siyuti in "al-Durr al-Manthur",
has related Ibn Mardawayh, Ibn `Aker, and in al-Najjaras quoting Abu
Saeed Khidri as saying that afterthis verse was revealed, for eight
months, the Prophet went to the house of `Ali every morning at the
time of morning prayers and read this verse: "... Allah only desires
to keep away the uncleanness from you, O people of theHouse! And to
purify you a (thorough) purifying (33:33)." ("Al-Durr al-Manthur"
198/5 and 199; "Fadail al-Khamsah"; 226/1).
Another tradition has it that from the fortieth dayafter the
consummation of the marriage of `Ali (`a) and Fatimah (`a), the
Prophet (s) every morning went to their house and said: "Peace be upon
you, O members of the House and the mercy and blessings of Allah. I
will fight with whoever fights with you and I will be reconciled with
whoever is reconciled with you." He then recited the "tathirverse".
Ibn `Abdul-Bar in "al-isti`ab" 598/2; Abu Dawud Tialisi in "Sahih"
274/8; and Firoozabadi in"Fadail al-Khamsah" 236/1 have put at forty
the number of mornings when the Prophet (s) went to the house of `Ali
(`a) and Fatimah (`a). In the "Jami al-Bayan" interpretation, Tabari
hassaid that this was done for seven months. Siyuëi (in "Al-Durr
al-Manthur", 199) has quoted Ibn `Abbas as saying that after the verse
"And enjoin prayer on your household ..." (20:132) was revealed, the
Holy Prophet (s) for nine months went to the house of `Ali (`a) five
times a day at the time ofdaily prayers and called on the members of
the house to keep up the prayer. Each time, he recited the
"tathirverse".
This is possible because the Holy Prophet's house was close to that of
`Ali (`a). Its door opened inside the mosque. So whenever the
Messenger (s) of Allah wanted to go to the mosque, he had to pass the
house of `Ali (`a) and Fatimah (`a).
B-In "Al-Mustadrak alal-Sahihayn", Hakim Nishaburi quotes `Abdullah
bin Ja'afar bin Talib as saying that whenthe Messenger (s) of
Allahlooked to the blessings coming down, he said, "Call on them."
Safiyeh said, "O Messenger of Allah, whom should we call upon?" He
replied, "The members of my Household: `Ali, Fatimah, Hasan and
Husayn." They were called upon. Then the Prophet (s) placed hiscloak
over them and raised both hands and said, "O Allah, these are the
members of my Household. Peace be upon Muhammad and upon the Household
of Muhammad." Almighty Allah revealed the verse, "... Allah only
desires to keep away ... (33:33)." Hakim Nishaburi said thistradition
is an authenticated tradition. The Holy Prophet (s) taught them to
send greetings upon his household ("`Ayan al-Shi`ah" 358/1; "Fadail
al-Khamsah" 227/1; "Al-Mustadrak" 147/3). IbnJurir and Ibn Abi Hatam
have quoted Qutadah as saying that in relation to the verse, "...
Allah only desires to keep away ... (33:33)", the Prophet (s) stated,
"These are the members of my Household, and Allah has purified them of
any uncleanness and granted them His mercy. We serveas the tree of
prophethood, the pillar of mission, the place of passage of angels,
the house of mercy, and the wealth of knowledge" ("Al-Durr
al-Manthur", 198/5-199).
C-In "Al-Mustadrak al-Sahihayn", Hakim Nishaburi has quoted
thisauthentic tradition from Ibn `Abbas: The Holy Prophet (s) stated,
"Love Allah who gives you food out of his bounty and love me for His
love and love the members of my Household because of love for me." He
also relates this tradition which he considers authentic from Abu S`ad
Khidri: "Whoever shows animosity toward us the members of the
Household will be cast into the fire." ("A'yan al-Shi`a", 315/1).
D-Hakim Nishaburi in "Al-Mustadrak", 149/3 andIbn Hajar in "Sawaiq",
140 have related Ibn `Abbas as quoting the Prophet (s) as saying: "The
stars are the source of the earth and the members of my Household are
the sourceof the "ummah" (people)." Another tradition refersto the
same: "The stars are the refuge for the dwellers of the heavens and my
"ahl al-bayt" are the refuge for the "ummah" ("Kanz al-A'malfi Sunan
al-Aqwal wal-Af`al" 116/6). Another tradition has said: "the stars are
the refuge for the dwellers ofthe skies. So if the stars are
destroyed, the dwellers of the skies will also be destroyed. The
members of my Household are the refugefor the dwellers of the earth.
If they are destroyed, the dwellers of the earth also be destroyed"
(Muhib Tabari in "Zakhair al-`Uqba", 17/1 and `Ali bin Sultan Muhammad
Qari in "Mirqat al-Mafatih" 610/5, Egypt, 1339 A.H.).
Some Sunni `Ulama regard the "tathirverse" pertinent to all kin and
relatives of the Holy Prophet (s) including the wives, children, the
Bani Hashim and Bani`Adul-Mutallib (Ash'ari in "Maqalat al-Islamin",
9). Based on a tradition narrated from Saeed bin Jubayer, Bukhari, Ibn
Abi Hatam, Ibn `Aker, and IbnMardawayh have said that this verse has
been revealed about the wivesof the Prophet (s) and believe that they
are the members of the Household of the Messenger (s) of Allah ("Fath
al-Qadir", 27/4, Egypt 1350 A.H.). In addition to the wives of the
Holy Prophet (s), Qurtabi and Ibn Kathir consider `Ali, Fatimah, Hasan
and Husayn (peacebe upon them all) as members of the Household to whom
the "tathirverse" applies. But Tirmidhi, Ibn Jurir, Ibn Manzar, Hakim
Nishaburi,and Bayhaqi who are all Sunni `Ulama have referred to the
authentic tradition of Ummu Salamah and have thus considered the
"tathirverse" applicable to `Ali, Fatimah, Hasan and Husayn (peace be
upon them all). The Shias have mentioned several reasons and proofs
that the "ahl al-bayt" of the Holy Prophet (s) are exclusively `Ali,
Fatimah, Hasan and Husayn to whom the "tathirverse" applies. The most
important of these reasons and proofs are:
1. Based on an authentic tradition narrated from Ummu Salamah and Abu
Saeed Khidri, the "tathirverse" has been revealedabout the Holy
Prophet (s), `Ali, Fatimah, Hasan and Husayn (peace be upon all).
2. In theKisa'tradition, it has been stipulated that after placing
`Ali, Fatimah, Hasan and Husayn (peace be upon all) under his cloak,
the Prophet (s) said: "O Allah,these are the members ofmy Household."
This means that no one else apart from these is viewed as the "ahl
al-bayt".
3. In response to Ummu Salama who asked whether she was also a member
of the Household, the Prophet (s) said: "You have your own place, you
are virtuous." He said no more than this. If Ummu Salama, in whose
house the "tathirverse" was revealed, is not a member of the Household
of the Holy Prophet (s), the verse willsurely not apply to the
Messenger's other wives.
4. Some traditions state that based on a request from Ummu Salamah,
the Prophet (s) allowed her to come under the cloak but did so after
saying, "Allah these are the members of my Household" and reciting the
"tathirverse".
5. `Akramah Bariri (d 105 A.H.) and Urwat bin Zubayr (d 93 A.H.) are
among the people who have related that the "tathirverse" has been
exclusively revealed about the wives of the Prophet (s). Of course,
Akramah subscribe to Khawarij ("Al-`a'lam" Zarkali, 42/5) and Urwat
("`Ayan al-Shi`ah", 309/1). Also the pronoun in the said verse is
masculine not feminine. Such a narration cannot contrdict the famous
tradition related by `Aishah, Ummu Salamah, and Abu Saeed Khidri, who
have considered the"ahl al-bayt" to be exclusively five people. They
have said that the verses coming before and after the "tathirverse"
are related to the wives of the Prophet (s), so this verse should also
be relevant to them.
Qur'anic verses are not classified based on the order of their
revelation or contents. In addition, Zayd bin Arqam who has related
the authenticatedThaqalayntradition, has stated that the wives of the
Holy Prophet (s) are not regarded as the members of his Household). He
was asked: "Aren't the wives of the Holy Prophet (s) considered as the
members of the Household?" He replied: "The wives of the Prophetreside
in the Prophet's house but the Prophet's "ahl al-bayt" are those
towhom the grant of "sadaqah" is religiously unlawful." Another
tradition has it that Zayd was asked to name the members of the
Household of the Holy Prophet (s). He was askedwhether the Prophet's
wives were among his "ahl al-bayt". He replied: "No, a wife lives with
a husband for a while and then might be divorced and go back to her
parents."
6. After citing the "tathirverse", `Ali Qari inthe "Annotation to Qazi
Ayaz's Shifa" (as related in "`Ayan al-Shi`ah", 309/1) has mentioned
that according to a tradition narrated by Ibn `Abbas, the Prophet's
"ahl al-bayt" include his wives as well. According to Abu Saeed Khidri
and some followers, the "ahl al-bayt" include `Ali, Fatimah, Hasan and
Husayn (peace be upon all). He says: "There is no problem if we gather
these traditions together and consider both groups to be members of
the Household of the HolyProphet (s). But It would go against the Shia
idea that the "tathir verse" applies only to `Ali, Fatimah, Hasan and
Husayn and that they are immaculate . Even the fact that they regard
the consensus of Imamiyyah `Ulama as proof to the veracity of
thiswould be rejected. Abu Saeed Khidri's tradition only shows that
these four aremembers of the Prophet'sHousehold and does not indicate
that no one else is among the "ahl al-bayt".
But Akramah's traditions explicitly quotes Ibn `Abbas as saying that
verily the "ahl al-bayt" refers to the wives of the Prophet. On the
other hand, Khidir's tradition says that the Prophet said: "Only these
(i.e. `Ali,Fatimah, Hasan and Husayn) are the Members of my
Household." This indicates exclusive membership. How then can these
two traditions be combined? For this reason, the Imamiyyah `Ulama have
consensus on following the traditions of the immaculate Imams (peace
be upon them all) and the distinguished disciples to the effect that
the "ahl al-bayt" of the Prophet (s) are only the five people known
asthe "Al-e-Aba" and "Ashab Kisa'".

Fathwa - Finding impurities on ones clothes after completing the prayer.

Question:
A man performed the prayer, and some time later, he saw something
impure on his clothes. Should he repeat his prayer, bearing in mind
that the prayer was five months ago?
Answer:
If he did not know that itwas impure, except afterhe finished the
prayer, then his prayer is correct. This is because when the
Prophet(Sallallaahu alayhi wasallam)was informed byJibrilduring his
prayerthat there was something impure on hisshoes, he removed them and
did not repeat the first part of the prayer. The same case if he knows
about it before the prayer, then forgot about it and prayed, not
remembering until after the prayer, based upon the words of Allah, the
Almighty, the All-Powerful:
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"Our Lord! Punish us not if we forget or fall into error"[Surah Al-Baqarah: 286]
And it has been authentically reported from the Prophet(Sallallaahu
alayhi wasallam)that Allah answered this supplication. (Narrated by
Muslim in his Sahih).

Fathwa - Doubt concerning the Cleanliness of the Placeof Prayer

Question:
When any of us moves from one apartment to another – bearing in mind
that all of the apartments are carpeted – is it permissible for us to
pray on them, since we don't know whether the previous occupants were
Muslims or not?
Answer:
Essentially, all things are considered pure, so nothing may be ruled
as impure, unless there is some evidence to show that a particular
thing is unclean, and this proven uncleanness is present inthis place.
If these two things are not proven, then the Muslim may pray, and his
prayer will be correct.
And may peace and blessings be upon our Prophet, Muhammad and upon his
family and Companions.

Fathwa - The sun does not remove impurifications

Question:
I have small children, whom I carry, and they urinate on my clothes,
soI spread them out in the sun, until it is dry, then I pray in it. Is
my prayer acceptable or not?
Answer:
As for the urine of the boy, it is sufficient to sprinkle it with
water if the child does not eat food, based upon the narration of Umm
Qais bint Mihsan, may Allaah be pleased with her. She brought her
small son, who had not yet begun eating, to the Messengerof
Allaah(Sallallaahu alayhi wasallam)and he sat him in a room, and he
urinated on his garment, so he called forwater and he sprinkled it,
without washing it. [Al-Bukhari no. 233 and Muslim no. 278]
The meaning ofNadh(the word used in theHadith) is to wet with water,
even if it does notrun off to the ground, and it does not require
soaking. It is understoodfrom this that if the babyhas eaten food, the
urine must be washed out. As for the urine of the girl, it must be
washed out, based uponthe narration of Lubabah bint Al-Harith, who
said:
"Al-Husain bin 'Ali was inthe room of the Prophet(Sallallaahu alayhi
wasallam)and he urinated upon him(Sallallaahu alayhi wasallam), so I
said: 'Wear another garment, and give me yourIzarwhile I wash it.' He
said:
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"Only the urine of the girls must be washed, and the boy's urine may
be sprinkled." [Abu Dawud no. 375]
This is the guidance of the Messenger(Sallallaahu alayhi
wasallam)regarding the ruling on the urine of the boy and the girl.
From what the questioner mentioned about drying his garment in the sun
on which the child has urinated and then praying in it when it is dry,
it is clear that the sun does not purify it and that prayer in it is
not correct, as we have said.

Julaybib (R.A)

His name was unusual and incomplete. Julaybib means, "small grown". It
is the diminutive form of the word "Jalbab". The name is an indication
that Julaybib was small and short. More than that, he is described as
being "damam" which means ugly, deformed, orof repulsive appearance.
Even more disturbing, forthe society in which he lived, Julaybib's
lineage was not known. There is no record of who his mother and father
were, or to what tribe he belonged. This was considered a serious
disability in his society. Julaybib (RA) could not expect any
compassion, protection, or support from a society that placed a great
deal of importance on family and tribal connections. Inthis regard,
all that was known of him was that he was an Arab and that, as far as
the new community of Islamwas concerned, he was one ofthe Ansar. He
was shunned in his society. Asan example, Abu Barzah, of the Aslam
tribe, prohibited him from entering his home, and he told his wife:
"Do not let Julaybib (RA) enter among you. If he does, I shall
certainly do something terrible to him."
Was there any hope for Julaybib (RA) to be treated with respect and
consideration? Was thereany hope for him to find emotional
satisfaction as an individual and as a man? Was there any hope for him
to enjoy therelationships that others take for granted? And in the new
society emerging under the guidance of the Prophet (SAW), was he so
insignificant as to be overlooked in the preoccupation with the great
affairs of state and in the supreme issues of life and survival which
constantly engaged the attention of the Prophet (SAW)? Just as he was
aware of the great issues of life and destiny, the Prophet (SAW), who
is mercy for all humanity, was also aware of the needs and feelings of
his most humble companions.
With Julaybib (RA) in mind, the Prophet (SAW) went to one of the Ansar
and said: I want to have your daughter married.
"How wonderful and blessed, O Messengerof Allah, and what a delight to
the eye (this would be)," replied the Ansari man with obvious joy and
happiness.
I do not want her for myself, added the Prophet (SAW).
"Then for whom, O Messenger of Allah?" asked the man,
obviouslysomewhat let down.
The Ansari must have been too shocked to givehis own reaction so he
replied: "I will consult with her mother."
And off he went to his wife. "The Messenger of Allah (SAW) wants to
have your daughter married", he told his wife.
She was thrilled. "What a wonderful idea and whata delight to the eye
(this would be)," she said.
"He does not want to marry her himself, but hewants to marry her to
Julaybib (RA)," he added.
She was flabbergasted! "To Julaybib (RA)? No, never to Julaybib (RA)!
No, by the Living Allah, we shall not marry (her) to him." she
protested. Asthe Ansari was about to return to the Prophet (SAW) to
inform him of what his wife had said, the daughter, who had heard her
mother's protestations, asked: "Who has asked to marry me?"
Her mother told her of the Prophet' (SAW)s request to marry her to
Julaybib (RA).When she heard that the request had come from the
Prophet (SAW), and that her mother was absolutely opposed to the idea,
she was greatly perturbed and said: "Do you refuse the request of the
Messenger of Allah Ta'ala? Send me to him, for he shall certainly not
bring ruin to me."
This was the reply of a truly great person who had a clear
understanding of what was required of her as a Muslim. What greater
satisfaction and fulfillment can a Muslim find than in responding
willingly to the requests and commands of the Messenger of Allah
Ta'ala!Truly, this companion of the Prophet (SAW), even though we do
not know her name, set an examplefor all of us to obey the Quranic
command:
Whenever Allah and His Messenger have decided a matter, it is not for
a believing man or woman to claim freedom of choice in so far as this
matter is concerned. And he who disobeys Allah and His Messenger has,
most obviously, gone astray. [Al-Ahzab 33:36]
This was revealed in connection with the marriageof Zaynab bint Jahsh
and Zayd bin Harithah, which was arranged by the Prophet (SAW) to show
the egalitarian spirit of Islam.Zaynab (RA), at first, was highly
offended at the thought of marrying Zayd (RA), a former slave, and
refused to marry him. The Prophet (SAW) prevailed upon them both and
they were married. The marriage however ended in divorce and Zaynab
was eventually married to theProphet (SAW) himself.
It is said that the Ansari girl read the verse to her parents and
said: "I am satisfied, and submit myself to whatever Allah's Messenger
(SAW) deems good for me."
The Prophet (SAW) heard of her reaction and prayed for her: `O Lord,
bestow good on her in abundance and make nother life one of toil and
trouble.'
It is said that among the Ansar, there was not a more eligible bride
than her. She was married by the Prophet (SAW) to Julaybib (RA), and
they lived together until he was killed. He went on anexpedition with
the Prophet (SAW), and an encounter with some mushrikin ensued. When
the battle was over, the Prophet (SAW) asked his companions: Have you
lost anyone? They namedtheir relatives or close friends who were
killed. Another group answered that they had lost no close relative
whereuponthe Prophet said: But I have lost Julaybib (RA). Search for
him in the battlefield.
They searched and foundhim beside seven mushrikin whom he had struck
before meeting hisend. The Prophet stood up and went to the spot where
Julaybib ,his short and deformed companion, lay. The Prophet of Allah
stood over him and said: He killed seven and then was killed? This man
is of me and I am of him. He repeated this two or three times. The
Prophet then took him in his armsand it is said that he had no better
bed besides theforearms of the Messenger of Allah.
The Prophet then dug forhim a grave, and himself placed him in it. The
Prophet of Allah (SAW) did not wash him, for theone slain in the Way
of Allah is not washed before burial. Julaybib (RA) and his wife are
not among the companions of the Prophet whose deeds of obedience and
valor are well known. The little that is known about them demonstrates
how the meek and the humble were given hope and dignity by the Prophet
(SAW) – where once there was only despair and self-debasement.
The attitude of the unknown and unnamed Ansari girl, who readily
agreed to be the wife of a physically unattractive man, reflected a
profound understanding of Islam. It reflected the effacement of
personal desires and preferences, even when she could have counted on
the support of her parents. It reflected a total disregard for social
norms and pressures. It reflected, above all, a ready and unshakable
confidence in the wisdom and authority of the Prophet in submitting
herself to whatever he deemed good. This is indeed the attitude of the
true believer.
In Julaybib (RA) there is the example of a person who was regarded as
a social outcast because of his mere appearance. Given confidence by
his faith in Allah, the Glorious, and encouragement by the noble
Prophet (SAW), he was able to perform great acts of courage andwas
blessed by the most virtuous death a believer could ever hope for –
death fighting in the Wayof Allah, the Supreme. This led to the
commendation which should be the desire of every believer: the
commendation of the Prophet of Allah (SAW) : He is of me, and I am of
him.

Biographies - Shaykh Shah Jalal

Shah Jalal is one of the most revered legendary Islamic heroes of
Bangladesh and one of the key founding fathers of Islamin the country.
Hewas a great saint and a great warrior. Along withhis disciples, he
made a unique contribution in liberating the people of Sylhet region.
His full full name is Shaykh-ul Mashaek Mokhdum Shaykh Shah Jalal
Mozorrodh Bin Muhammed. His father was the contemporary of Maulana
Jalaluddin Rumi.Losing his parents early in his life he was broughtup
by his maternal uncle who was also a pious saint. After completing his
education, his uncle gave him a handful of earth and told him to
travel to a land, in Hindustan, where earth of the same colour can
befound. There he should settle down and establishthe religion of
Islam.
In the course of his journey he met Khwaja Gharibnawaz Moinuddin Hasan
Chisty and Shaykh Nizam ud din Auliya. Aftera while he reached Sylhet,
Bengal where he found a Shaykh, Burhan ud din was being persecuted by
Raja Gaur Govinda, the king of the Sylhet. Shaykh Shah Jalal and his
travelling party of 300 plus auliyas joinedthe army which had beensent
by the Sultan of Gauragainst the King. Alhumdulillah, they were able
to defeat the King despite two previous failed attempts.
After the conquest Shaykh Shah Jalal found a match for the earth his
uncle had given him and he settled in Sylhet and remained there until
his death. He and his disciples travelled as far as Mymensingh and
Dhaka to preach the message of Islam.
Ibn Battutah who met Shaykh Shah Jalal in Sylhet says of him:
'he was numbered among the principal saints, and was one of the most
singular of men.He had done many noteworthy acts, and wrought many
celebrated miracles. He used to remain standing (in prayer) all night.
The inhabitants of these mountains received Islamfrom his hands, and
it was for this reason that he stayed among them.'
Ibn Battutah also narrates several miracles of the saint, and reports
the date of his death as 1347.
May Allah swt accept the efforts of Shaykh Shah Jalal for the cause of
Islam, Ameen.

Biographies - Bi Safiyyah – Mother of Maulana Ilyas Dehlvi

Bi Saffiyah was an excellent reciter and memoriser of the Holy Qur'an.
She had memorised the Holy Bookduring her son Yahya's suckling and she
had a command on memory that few could stand to contest. She had the
habit of going through the Qur'an Al-Majid once daily during the month
of Ramadanand thus would complete 30 repititions of the Noble Book. It
was also her practice to perform the household duties and
therecitation simultaneously. Her daily practice other than Ramadan
was that she would recite:
*.Durood shareef5000 times
*.Ism Dhat(One of Allahs names chosen on the virtue of its meaning) 5000 times
*.بسم الله الرحمن الرحيم(in the name of Allah, the Gracious, the
Merciful) 900 times
*.يا مغنى(O Enricher, Provider to His slaves) 1100 tiimes
*.استغفار(I beg Thine pardon, Mighty Lord) 500 times
*.حسبى الله ونعم الوكيل(Allah sufficeth me! Most excellent is He in
whom we trust) 500 times
*.سبحان الله(Glory be to Allah) 200 times
*.الحمد للله(Praise be to Allah) 200 times
*.لااله الا الله(There is no God but Allah) 200 times
*.الله اكبر(Allah is the Greatest) 200 times
*.افوض امر الى الله(I confide my cause unto Allah) 100 times
*.حسبنا الله ونعم الوكيل(Allah is sufficient for us, Most excellent is
He in whom we trust) 100 times
*.رب انى مغلوب فانتصر(My Lord, I am vanquished, so give me help) 100 times
*.رب انى مسنى الضر وانت ارحم الراحمين(My Lord, Lo adversity afficeth
me, and thou are Most Merciful of all who show mercy) 100 times
*.لااله الا انت سبحنك انى كنتمن الظلمين(There is no God save Thee, Be
Thou Glorified! Lo! I have been a wrong doer) 100 times
and, moreover she wouldrecite some part of the Holy Qur'an.
Source: Leading Ladies, who made a difference in the lives of others
Subhanallah such an amazing example of a Pious Woman from Modern
history, not only did she engage in Dhikr of Allah, but she would also
fulfill her household chores and reared her children with an islamic
upbringing. May Allah give us the ability to tread in the footsteps of
our pious predecessors, generate the love of Allahin our hearts,
obtain nearness to our Lord and live our lives in accoradance to the
Shariah. Ameen

Breaching covenants – a trait of the immoral

Whenever a person makes a promise, he or she must fulfill it; if he or
she commits him/herself to something, whether it concerns other people
or Allaah The Almighty, and then falls shortof delivering on it, that
is considered a breach of the pledge. The righteous believers never
break their covenants, which is rather typical of immoralpeople and
hypocrites. Allaah TheAlmighty Says (what means):{AndWe did not find
for most of them any covenant; but indeed, We found most of them
defiantly disobedient.}[Quran 7:102]
The Prophet,, also warned us:"A person who has the following four
[characteristics] is a pure hypocrite and he who possesses one of them
has a traitof hypocrisy until he abandons it: when he talks, he lies;
when he isparty to a covenant, he proves to be treacherous; when he
makes apromise, he breaks it; and when he disagrees with others, he
disputes violently."[Al-Bukhaari and Muslim] In fact, he,, depicted a
person who has this dispraised trait as one who has lost his or her
nobility and religion, when he said:"A person who is not trustworthy
has no faith and whoever breaches his pledge has no religion."[Ahmad]
That is why Ibn Al-Jawzisaid,"Violating an agreement is characteristic
of the depraved and those who [do that] will receive their punishment
some day."Also, Muhammad ibn Ka'b Al-Qurathisaid,"Three traits afflict
the one who has them: scheming, being unjust and breaching a
covenant"; he then recited the verses where Allaah The Almighty Says
(what means):
{But the evil plot does not encompass except its own people.}[Quran 35:43]
{O mankind, your injustice is only against yourselves.}[Quran 10:23]
{So he who breaks his word only breaks it to the detriment of
himself.}[Quran 48:10]"
Commenting on the third verse, Ibn 'Atiyyahsaid,"Breaking one's word
means contravening a pledge; thus, [a man who does so] harms his soul
and his breaching of the covenant is only to his own detriment."
The prohibition of this major sin
Allaah The Almighty forbade the believers from breaking their pledges
and rendered it compulsory for them to fulfill them, as He Says (what
means):
{And fulfill [every] commitment. Indeed, the commitment is ever [that
about which one will be] questioned.}[Quran 17:34]
{O you who have believed, fulfill [all] contracts.}[Quran 5:1]
There is abundant proof indicating the obligation of fulfilling
covenants and the prohibition of breaching it. Consequently, some
scholars considered violating an agreement as one of the gravest
errors. Among them are:
- Imaam Ath-Thahabiwho said,"The forty-fifth major sin is treachery
and breaching a covenant."
- Imaam Ibn Hajarwho stated,"Considering infringementof an agreement
as one of the major sins is the view of many scholars."
- Imaam Ibn 'Atiyyahwho declared,"It is prohibited to violate any
permissible pact between Muslims."
Consequences of breaching a covenant
This act has many evil consequences that affect both individuals and
communities. It leads to dispute and dissension, hostility and hatred;
it removes confidence from within the society and causes others to
lose faith in the Muslim community. Inaddition to this, Allaah The
Almighty threatened those who go against their word, with various
punishments, some of which are:
1- 1. A curse on, and hardness of,the heart
In the following Quranic verse, Allaah The Almighty relates abouta
group of the Children of Israel, when He Says (what means):{So for
their breaching of the covenant We cursed them and made their hearts
hard. They distort words from their [proper]usages and have forgotten
a portion of that of which they were reminded. And you will still
observe deceit among them, except a few of them.}[Quran 5:13] Shaykh
Ash-Shinqeetisaid,"He who violates a pact that he was a party to,
harms no one but himself and subjects himself to the Curse of Allaah."
2- 2. Great loss in this life and theHereafter
Allaah The Almighty Says (what means):{Who break the covenantof Allaah
after contracting it and sever that which Allaah has ordered to be
joined and cause corruption on earth. It is those who are the
losers}[Quran 2:27], both in this life and in the Hereafter.
Al-Haafith Ibn Hajardrew attention to this when he said,"When the
Quraysh infringed their treaty with the tribe of Khuzaa'ah, who were
allies of the Prophetthe repercussions were that the Muslims invaded
them and conquered Makkah. Those people then sought security and
instantly became humiliated following their previous state of pride
and power; and they remained this way until they reverted to Islam."
3- 3. Prevalence of murder and being overcome by enemies
This is one of the immediate retributions that afflict communities
when they allow the habit of breaking pledges to permeate them. This
is indicated by the Hadeeth where the Prophet,, said:"Whenever people
[begin to] breach the covenant, killing spreads among them."[Ibn
Maajah, Saheeh - Albaani] Talking about some punishments that afflict
the Ummah when certain acts of disobedience become rampant among
Muslims, the Prophet,, said:"When they breach the Covenant of Allaah
and that of HisMessengerAllaah would give a foreign enemy power over
them, who would seize some of what they have."[Ibn Maajah and others]
4- 4. Disgrace and painful punishment on the Day of Resurrection
On the Day of Judgment, when Allaah The Almighty gathers all
ofmankind, every treacherous person will be branded by a sign; and it
will be announced, "This is the treachery of so-and-so, the son of
so-and-so." That is the disgrace, followed by a painful punishment, as
Allaah The Almighty Says (what means):{Butthose who break the Covenant
of Allaah after contracting it and sever that which Allaah Has Ordered
to be joined and spread corruption on earth - for them is the curse,
and they will have the worst home.}[Quran 13:25]
5- 5. The ignominy of being the worst people in the Sight of Allaah
The Almighty
Allaah The Almighty Says (what means):{Indeed, the worst of living
creatures in the Sight of Allaah are those who have disbelieved, and
they will not [ever] believe - the ones with whom you made a covenant
but then they break their covenant every time, and they do not fear
Allaah.}[Quran 8:55-56] Commenting on these verses, Imaam Ibn
Katheersaid,"Allaah The Almighty states here that the most debased
living things on earth are the disbelievers who do not have faith in
Him and who break their covenants whenever they committo them and even
when they vowto honor them. They are not mindful of Allaah The
Almighty in any of the sins they do."
Islam warnsagainst breaching covenants, even with enemies. Our
righteous predecessors have set wonderful examples in this respect.
'Amr ibn 'Abasahrelates:"There was a [provisional]covenant between
Mu'aawiyahand the Romans. Before the end of the period, he moved
towards their land in order to invade them after the treaty would
expire. Upon seeing this, an old man remarked, 'Allaah is The
Greatest, Allaah is The Greatest! Fulfill the covenant and do not
breach it. The Messenger of Allaahsaid,'Whoever enters into an
agreement with some people is not permitted to make a single move [in
breach of it] until the term expires or he renounces [it] with them on
equal terms.''"Hence, as soon as Mu'aawiyahheard that, he withdrew.
We will conclude with the remarks of Al-Haafith Ibn Hajarregarding
this topic:"Treachery is a grave major sin, particularly when it comes
from aperson who is in a position of authority. That is because his
infringement harms many peopleand he is not forced to do that because
fulfilling it instead is within his capacity."

Maintaining the ties of kinship

Verses of the Noble Quran and various Hadeeth of the Prophet,, call
strongly for the upholding of kinship ties and encourage this by
offering worldly and religious rewards.
There is no doubt that a society whose members maintain family
relations and treat each other mercifully forms an invincible fortand
a fortified castle. It produces close-knit families and a solid social
structure that provides the world with leaders, instructors, thinkers,
teachers, callers and reformers, who carry the torches of guidance to
their nation and all of humanity.
This article focuses on upholding good relations with kindred, which
is among the greatest and noblest morals.
Definition
Kinship ties refer to a person's bond with his paternal and maternal
relatives; and, maintaining them implies being good and kind to one's
relations in both words and deeds. This includes visiting them, asking
after them, supporting the needyamong them and helping them with their
affairs.
There are many virtues of upholding kinship ties, as doing so is:
1-A sign of faith: Abu Hurayrahnarrated that the Prophet,,
said:"Whoever believes in Allaah and the Last Day should behospitable
to his guest; and whoever believes in Allaah and the Last Day should
maintain his kinship ties; and whoever believes in Allaah and the Last
Day, should speak well or remain silent."[Al-Bukhaari] In this
Hadeeth, the Prophet,, referred to three things that make people
cooperate with and love each other: extending a warm welcome to
visitors, preserving the ties of kindred andusing kind words. In fact,
he,, established a connection between these qualities and faith, in
effect, saying that anyone who believes in Allaah The Almighty and the
Last Day does not sever his kinship ties; and, that is because
maintaining kinship ties is a sign of faith.
2-A cause for increased blessings in one's provisions and age: All
people want to have a luxurious and prolonged life, because the desire
for possessions and life aretwo basic instincts in every human being.
Therefore, whoever wants to achieve this should have good relations
with his or her family, as Anasnarrated that the Prophet,,
said:"Whoever loves to be granted ample provisions and a long life,
should maintain good ties with his or her relatives."[Al-Bukhaari]. In
a different wording, 'Alirelated that the Prophet,, added that if such
aman also"desires to be [..] protected against an evil end [of life],
let him fear Allaah The Almighty and maintain good ties with his
relatives."[Al-Bazzaar and Al-Haakim]
3-A reason for Allaah The Almighty to also maintain ties with a
servant and honor him or her: 'Aa'ishahrelated that the Prophet,,
said:"The womb [i.e., ties of kinship] is suspended from the throne
[of Allaah The Almighty], saying: Whoever preserves me, Allaah will
uphold ties with him [or her] and he who severs me, Allaah willsever
the bond with him."[Muslim] Allaah The Almighty positively responds to
this plea, thereby treating with kindness those who keep good
relations with family and cutting off those who do not. And,
certainly, it would be horrible for a weak, helpless slave if Allaah
The Almighty severed ties with him.
4-A factor that enables one to be admitted to Paradise: The Prophet,,
said:"O people exchange greetings (i.e., say: 'As-salaamu 'Alaykum'
(peace be on you) to one another), feed people, maintain kinship ties
and pray at night when others are asleep, so that you may enter
Paradise in peace."[Ahmad, At-Tirmithi and ibn Maajah]
Maintaining ties of kinship does not mean visiting, helping or serving
one's relatives in return for similar deeds on their part. True
upholding of family relations is to do so with those kith and kin who
sever their bondwith us. Thus, it refers to visiting relatives who do
not visit us, and being good to those who wrong us. 'Abdullaah ibn
'Amr ibn Al-'Aasnarrates that the Prophet,, said:"A man who perfectly
maintains the ties of kinship is not he who recompenses the good done
to him by his relatives; rather, he is the one who is on agreeable
terms with those kin who have severed [their] bond with
him."[Al-Bukhaari]
In another Hadeeth on the authority of Abu Hurayrahit was mentioned
that a man came to the Prophet,, and said:"I have relatives whom I
maintain ties with, but they cut me off, and I treat them kindly, but
they deal badly with me. I am gentle with them, but they are harsh to
me.''The Messenger of Allaah,, replied:"If you are as you say, it is
as if you are feeding them hot ashes; you will have a supporter from
Allaah against them, as longas you continue to act the way you
are."[Muslim]
Imaam An-Nawawisaid:"Hotashes are used as a metaphor to demonstrate
that such relatives bear as much guilt as the pain and agony
experienced by the person who eats them. As for theone who treats such
relatives kindly, there is no argument against him, rather they are
the ones who commit a grievous sin by mistreating and harming him."
Moreover, this Hadeeth is a consolation for the many who are afflicted
with rude relatives; in their repayment of evil with good and the
former's meeting their wickedness with goodness, it is evident that it
is only the latter who are the real losers.

The ethical framework for a Muslim investor

Money, money, money. Doesn't it make your head spin sometimes?Think of
all the things you can do if you just had a little more…
Unfortunately, this compelling greed and need sometimes drivesus to
make financially unsound decisions, and worse still, even un-Islamic
ones. The following article outlines various aspects ofIslamic
financial dealings, from paying the one you hire to what not to pay
when you owe someone. There are so many evidences with regard to
Islamic finance that they cannot and must not be ignored. If you ever
intend to spend another dollar, you must read on.
The Hirer and the Laborer
Nothing bonds employees to their place of work more than the
fulfillment of their contractual rights, including receiving their
wages on time – such treatment fosters loyalty and a sense of
belonging as well as financial security for themselves and their
family. The Prophetsaid: "Give the laborer his wages before his sweat
dries away." [Ibn Maajah]. Hegave a stern warning to those who do not
meet their obligations by saying:"Allaah Almighty Said (what means):
'I will be an opponent to three types of people on the Day of
Resurrection: one who makes a covenant in My name, but proves
treacherous; one who sells a free person and eats his price and onewho
employs a laborer and takes full work from him, but does not pay him
for his labor.'"[Al-Bukhaari].
Our Wealth and Charity
However, the highest among the list of financial obligations is thatof
our obligation toward our Creator. The rich begin to fulfill this
obligation by giving Zakaah to the poor and they continue the
fulfillment by giving charitable donations whenever needed. Fulfilling
one's obligationtowards Allaah purifies the capital from inadvertent
errors and suspicion, as well as purifies the soul from stinginess and
selfishness.
Charity does not eat away capital,rather it increases it. On the
otherhand, withholding Zakaah is a direct reason for bankruptcy. When
people withhold Zakaah, Allaah withholds rain from them and if it were
not for the sake of preserving cattle and wildlife, therain would
cease altogether. Evidence abounds on these issuesfrom both the Quran
and Sunnah.
Allaah Says (what means):"… Andthose who hoard gold and silver and
spend it not in the way of Allaah – give them tidings of a painful
punishment. The Day when it (the gold and silver whose Zakaah was not
paid) will be heated in the Hellfire and seared therewith will be
their foreheads, their flanks and their backs, (it will be said),
'This is what you hoarded for yourselves,so taste what you used to
hoard.'"[Quran 9:34-35].
Allaah also Says (what means):"And those within whose wealth is a
known right (Zakaah). For thepetitioner and the deprived."[Quran
70:24-24].
And in another verse, Allaah Says (what means):"Take, (O Muhammad),
from their wealth a charity by which you purify them and cause them
increase, and invoke (Allaah's blessings) upon them. Indeed, your
invocations are reassurance for them. And Allaah is Hearing and
Knowing."[Quran 9:103].
The Prophetsaid:"No owner of treasure who does not pay Zakaah (would
be spared) but (his hoard) would be heated in the Hellfire. These
would be made into plates and with these, his sides and his forehead
would be cauterized till Allaah pronounces judgment among Hisservants
during a Day, the extent of which would be fifty thousand years. He
would then see his path, leading either to Paradise or to
Hellfire…"[Muslim].
One has only to regard the effect that Zakaah has on society to
recognize its importance. The money is paid by the rich in orderto
fulfill their obligation towards Allaah, and then used by the poorto
relieve their suffering. In a society where giving and receiving are
carried out in good faith, the poor live peacefully with the rich in a
flourishing and stable solidarity. The Prophetgave an example of this
society by saying:"When the Ash'arites run short of provisions in the
campaigns or run short of food for their children in Al-Madeenah, they
collect whatever is with them in a cloth and then partake equally from
one vessel. They are from me and I am from them."[Al-Bukhaari].
Avoiding Ribaa (Interest)
A careful analysis of the history ofcivilizations reveals a common
root to all turmoil and political unrest – and that root is usury.
This is the reason why Islam tookan extremely firm stand on the issue
of interest.
Muslim investors should be extremely careful to avoid engaging in
transactions involving interest or in any transaction involving
interest masquerading as a seemingly lawful transaction.
Allaah forbade interest and threatened those who take it with severe
punishment, when He Says (what means):
"Those who consume interest cannot stand (on the Day of Resurrection)
except as one stands who is being beaten by Satan into insanity. That
is because they say: 'Trade is (just) like interest.' But Allaah has
permitted trade and has forbidden interest. So whoever has received an
admonition from his Lord and desists may have what is past, and his
affair rests with Allaah. But whoever returns (to dealing in interest
or usury) – those are the companions of the Fire; they will abide
eternally therein. Allaah destroys interest and gives increase for
charities. And Allaah does not like every sinning disbeliever."[Quran
2:275-276].
Allaah Almighty declared war against those who take interest and
encouraged lenders to be patient with borrowers to the point of
absolving them from all, or part, of the loan in the following verse,
when He Says (what means):
"O you who have believed, fear Allaah and give up what remains (due
to you) of interest, if you should be believers. And if you donot,
then be informed of a war (against you) from Allaah and His Messenger.
But if you repent, youmay have your capital – (thus) you do no wrong,
nor are you wronged. And if someone is in hardship, then (let there
be) postponement until (a time of) ease. But if you give (from your
right as) charity, then it is better for you, if you only knew."[Quran
2:278-281]
Islam's ruling on taking interest is very straightforward and severe.
It is considered to be one of the seven mortal sins. The
Prophetsaid:"Avoid the seven great destructive sins." Thepeople
inquired: 'O Allaah's Messenger! What are they?' He said: 'To join
others in worship along with Allaah, to practice sorcery, to take the
life which Allaah has forbidden except for a just cause (according to
Islamic law), to eat up Ribaa (usury), to eat up an orphan's wealth,
to show one's back to the enemy and fleeing from the battlefield at
the time of fighting; and to accuse chaste women, who do not have any
unchaste thoughts and are good believers.'"[Al-Bukhaari].
The Prophetwent on to cursethe taker of interest, its payer and also
the one who records it, including the two witnesses. Hesaid:"They are
all equal."[Muslim].
The Prophetfurther said:"This night I dreamt that two men came and
took me to a holy land whence we proceeded on tillwe reached a river
of blood, where a man was standing, and on its bank was standing
anotherman with stones in his hands. The man in the middle of the
river tried to come out, but the other threw a stone in his mouthand
forced him to go back to his original place. So, whenever he tried to
come out, the other man would throw a stone in his mouth and force him
to go back to his former place. I asked: 'Whois this?' I was told:
'The person inthe river used to eat Ribaa.'"[Al-Bukhaari].

Dought & clear - Fasting on the day of doubt .

On the night of the thirtieth of Sha'ban we went out to sight the
crescent, but the weather was cloudy so we could not see it. Should we
fast the thirtieth day of Sha'baan, because it is a day concerning
which there is some doubt?.
Praise be to Allaah.
This is what is called the "day of doubt", because there is doubt
concerning it – is it the last day of Sha'baan or the first day of
Ramadaan? Fasting on this day is haraam because the Prophet (peace and
blessings of Allaah be upon him) said, "Fast when you see the new moon
and break your fast when you see the new moon, and if you are not
sure, then complete the number of Sha'baan as thirty days." (Narrated
by al-Bukhaari, 1909).
'Ammaar ibn Yaasir said: "Whoever fasts on the day concerning which
there is doubt has disobeyed Abu'l-Qaasim (peace and blessings of
Allaah be upon him)." This was narrated by al-Tirmidhi and classed as
saheeh by al-Albaani in Saheeh al-Tirmidhi, 553.
Al-Haafiz ibn Hajar said: "It was understood from this that it is
haraam to fast the day of doubt, because the Sahaabah would not say
such a thing based on personal opinion, so a report suchas this has
the same status as a marfoo' hadeeth.
The scholars of the Standing Committee saidconcerning the day of
doubt, "The Sunnah indicates that it is haraam to fast this day."
(Fataawa al-Lajnah, 10/117)
Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him)
said,after mentioning the difference of opinion concerning the ruling
onfasting the day of doubt:"The most correct of these views is that it
is haraam, but if it is proven to the ruler that it is obligatory to
fast this day and he commands the people tofast, then no one should go
against his opinion, and that means that no one should show that heis
not fasting on that day, rather a person (who has a different opinion)
may not fast, but he should do so secretly."
Al-Sharh al-Mumti', 6/318.

Dought & clear - The heirs do not have the right to take back from their sister’s children a gift that she received from them withtheir consent, then her children inherited it.

My Grandfather wrote a will giving 1/4 of his Land to my Mother and
the rest to be shared egually amongst 7 Children and the Wife.They
agreed to it and it was implemented some 14 years back. My brother and
I inherited from our Deceased Mother 11 years ago. Now Our uncles and
aunts want to contest the Will which they already accepted to whilst
we have built a 2 storey building on some part of our mothers portion.
Is it possible to cancel the inheritance when we go to the law courts
according to islamic Law ?
Praise be to Allah.
Firstly:
The will that your grandfather made to his daughter, who is your
mother, is not permissible according tosharee'ah, because it is
abequest to an heir. But ifthe other heirs agree to it, they have the
right to do so and it becomes valid to allow the bequest.
See question no. 174421
Secondly:
If the one to whom the bequest was made died before the one who made
the bequest, then that bequest becomes invalid.
It says in al-Mawsoo'ah al-Fiqhiyyah (43/273):
The bequest becomes invalid if the named beneficiary dies before the
one who made the bequest, according to the consensus of the fuqaha',
whether the one who made the bequest was aware of his death or not,
because the bequest only becomes binding with the death of the one
making the bequest and the acceptance of the beneficiary. End quote.
But if the one who madethe bequest [your grandfather] died when the
beneficiary [your mother] was still alive, and the heirs all agreed to
that bequest after their right to the wealth was confirmed, i.e.,
afterthe death of the one who made the bequest, and your mother took
possession of that land based on their approval of the bequest, then
your maternal uncles and aunts have no right to take it back after
having agreed to it, whether that was beforethe death of the
beneficiary [your mother] or after her death, and whether that was
before you disposedof this land or afterwards, because their agreement
to the execution of the bequestmeant that they gave up their rights to
what was given to your mother. When the recipient has taken possession
of the gift, the giver has no right to take it back after that.
And Allah knows best.

Parenting Tips: How to keep your child's Trust or Trust in Islam

Common mistakes parents make that destroy a relationship based on
trust with a child - Tips and advice onhow to trust your child and
retain his or her trustand respect according to the teachings of Islam
(Tawakkul).
Upon birth, a child loves and trusts his parents implicitly. As the
child grows, however, things can change because of certain
circumstances. It'snot enough that you loveyour child; your child must
also be able to trust you. As a child grows older, they notice things
like whether or not their parent lied to them or whether their parent
broke a promise. Even if the child doesn't mentionit, they still file
these factsaway and for some, the relationship changes. It only takes
one lie, for some kids and the child isnever trusting again. No parent
wants to lose a child's trust, but we are all human and we all have
had unexpected things to arise, preventing us from keeping our word.
There is nothing you can do to prevent the unexpected, but all in all,
keep your word to your child, no matter what.
Lying is the number one reason that kids don't trust their parents.
The lies don't have to be told to the child, either. The child can
overhear you lying to a neighbor or friend and the impact could be the
same. Breaking a promise, the same as lying, is another reason
children don't trust. A promise is usually made to someone when
something is very important. The breaking of that promise causes the
child to feel as though the subject was not important to the parent.
Keep your word to your child at all costs, but when something
unexpected prevents youfrom keeping a promise, sit down and explain
the circumstances to the child. Explain how you couldn't be in two
places at once, and so on. Never just announce to the child that you
couldn't make it and that's the end of the subject. Give them an
explanation, justas you would expect if someone you love lied to you.
Being a hypocrite is another reason a child will lose trust in you.
Pretending to be someone's friend, then talking about the person
behind his back, embarrassing the child infront of people or laughing
at the child's ideas are other ways to kill their trust.
When a child has made a mistake, but comes to you and tells the truth,
make sure he knows howmuch you appreciate thisand be sure the
punishment is much lighter than if he had liedor tried to cover up
what he did. Once a child sees that he can come to you with problems,
he will bemore likely to trust you with his troubles in the future.
As children grow into teens, many parents havea habit of looking
through their belongingsand their room. This is a definite way to get
your child not to trust you. Thechild expects you to trust him or her
and when yousearch through personal belongings, you are telling the
child that you don't trust him. If you don't trust them, why should
they trust you? Trust is usually a mutual thing and when one doesn't
trust, often, the other won't either.
Basically, if you want to trust your child and have him trust you,
treat him with respect, keep your word, let him know how much you love
him, don'tbreak your promises, don't be a hypocrite and take the time
to explain to the child if something prohibits you from doingwhat you
promised. It's important to keep the trust of your child for a future
relationship with him that is loving and trusting.
Tips for building Trust in Islam:
Trust is so fragile that is hard to put back to its original state
when broken. Trust is like a vase, once it's broken, though you can
fix it, the vase will never be same again. So following are some of
the Tips on how to build Trust:
*.Never tell a lie, always tell the truth. And, say itkindly and tactfully.
*.Be real; do not act like somebody you are not.
*.Do not gossip about other people's life. The one you are talking to
may think you are gossiping her at her back. The worst scene is- she
even pass what you said to other people too.
*.Never betray a confidence. Do not tell the secrets confided to you.
*.Keep all the promises you made. If you cannot keep a promise, better
not to promise atall.
*.When you borrow something, always return it as soon as possible on time.
Confidence, Trust and Hope:
Confidence: Once upon a time in a certain village people decided to
pray for rain. On the day of prayer all people gathered and only one
boy came with an umbrella. That is Confidence, the boy was optimistic
and confident that the prayers will be answered and definitely it was
going to rain! Thatis why he carried the umbrella.
Trust: Trust should be likethe feeling of a one year old child, when
you throw him up in the air, he just laughs. He is happy; he wants you
to do it again and again! Doyou know why? It's because he knows and
trusts in you and has confidence that you will catch him and that you
will never let him/her fall. That is Trust.
Hope: Every night we go to bed, we have no assurance to get up alive
in the next morning, but still we have plans for thecoming day. That
is Hope.
Hope is a wonderful thing, something to be cherished and nurtured and
something that will refresh us in return. And it can be found in each
ofus and it can bring light into the darkest of places.
Well-mannered model of good life: Be Confidence; Trust Others; and
never lose Hope.

Story of Trust in Allah (SWT): Trader who placedhis Tawakkul

During the time of Noble Prophet Muhammad (saws)there lived a trader
who, in all affairs, always placed his trust in Allah (SWT). Trader
used to travel from Syria to Madinah for trade and during one of his
trips, he was confronted by a bandit who drew his sword and intended
to kill him.
"If it is my wealth that you desire, come and take it and leave me
alone," pleaded the trader. "Killing you is a must, for if I let you
go free, you will identify me to the authorities," said the bandit.
"In that case give me respite till I have offered a two Rak'at
prayer," requested the trader.
The bandit agreed and the trader engaged himself in prayers. Having
completed the prayers, he raised his hands and beseeched: 'O' Lord! I
have heard from Your Noble Prophet Muhammad (saws) that whoever places
his trust in You shall remain protected. I have no helper in this
desert and Your grace is my only hope.
Having placed all his trustin Allah (SWT), trader hadhardly completed
his supplication when a rider on a white horse loomed in the distance.
When he came close, the rider confronted the bandit and killed him
with one stroke of his sword. Then, turning to the trader, he said:
"O' You, who places your trust in Allah (SWT)! I have killed the enemy
of Allah (SWT) and He has delivered you from him."
"Who are you that you have come to my assistance in this desert?"the
trader asked. "I am your Tawakkul." Allah (SWT) brought me out in the
form of an Angel and I was in the heavens when Angel Jibril
(Jibreel,Gabriel) called out to me and said: "Hasten to the assistance
of your master and exterminate his enemy", and here I have come and
eliminated your enemy." Having saidthus, he disappeared out of sight.
The trader fell down in prostration of thanksgiving to Allah (SWT) and
acquired a stronger conviction with respect to the instructions of
Noble Prophet Muhammad (saws) regarding Tawakkul.
On arrival in Madinah, trader approached NobleProphet Muhammad (saws)
and narrated what had transpired. "Indeed! Tawakkul raisesa person to
the pinnacle of success and the rank of a person who possesses it, is
equivalentto the ranks of the Prophets, the friends of Allah (SWT),
the righteousones and the martyrs," said Noble Prophet Muhammad
(saws).
"... Put your trust in Allah,certainly, Allah loves those who put
their trust (in Him). If Allah helps you, none can overcome you; and
if He forsakes you, who is there after Him that can help you? And in
Allah (Alone) let believers put their trust." Noble Qur'an (3:159-160)