Those who Fast will be Called from the Gate of al-Rayyaan

Praise be to Allaah.
Firstly:
Allaah has enjoined uponthe Muslims fasting the month of Ramadaan,
andHe has promised a great reward to those who fast. Because the
virtue of fasting is so great, Allaah has not specified the reward for
it, rather He said – in a hadeeth qudsi –
"… except for fasting, for it is for Me, and I shall reward for it."
The virtues of the month of Ramadaan are many. For example, that which
Allaah has promised those who fast, namely the gate ofal-Rayyaan. This
is the name which was narrated in the hadeeth whose authenticity is
agreed upon. Sahl (may Allaah bepleased with him) said that the
Prophet (peace and blessings of Allaah beupon him) said:
"In Paradise there is a gate called al-Rayyaan, through which those
who used to fast will enter on the Day of Resurrection, and no one but
they will enter it. It will be said, 'Where are those who fasted?'
They will get up, and none willenter it but them. When they have
entered, it will be locked, and no one else will enter."(al-Bukhaari,
1763; Muslim, 1947).
Among the ahaadeeth which explain the reward for fasting are the following:
It was narrated from Abu Salamah that Abu Hurayrah said: "The
Messenger of Allaah (peace and blessings of Allaah be upon him)
said:'Whoever fasts Ramadaan out of faith and seeking reward, his
previous sins will be forgiven.'" (Narrated by al-Bukhaari, al-Eemaan,
37).
It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: "The Messenger of Allaah (peace and blessings of Allaah be upon
him) said:'Allaah says:"Every deed of the son of Adam is for him,
except for fasting; it is for Me and I shall reward for it."Fasting is
ashield and when one of you is fasting he avoid sexual relations with
his wife and quarreling. If somebody should fight orquarrel with him,
he should say, 'I am fasting.' By the One in Whose hand is my soul,
the unpleasant smell coming out from the mouth of a fasting person is
better inthe sight of Allaah than the smell of musk. The fasting
person will have two moments of joy: one when he breaks his fast, and
the other when he meets his Lord; then he will be pleased because of
his fasting.'"
(Narrated by al-Bukhaari,1771)
Secondly:
It is known that Paradise has many gates, because Allaah says
(interpretation of the meaning):
"Adn (Eden) Paradise (everlasting Gardens), which they shall enter and
(also) those who acted righteously from among their fathers, and their
wives, and their offspring. And angels shall enter unto them from
every gate."
[al-Ra'd 13:23]
"And those who kept their duty to their Lord (Al-Muttaqoon – the
pious) will be led to Paradise in groups till when they reach it, and
its gates will be opened (before their arrival for their reception)
and its keepers will say: Salaamun 'Alaykum (peace be upon you)!
Youhave done well, so enter here to abide therein."
[al-Zumar 39:73]
In the saheeh ahaadeeth it says that there are eight gates:
It was narrated from Sahlibn Sa'd (may Allaah be pleased with him)
that the Prophet (peace and blessings of Allaah be upon him) said:"In
Paradise there are eight gates, among which is a gate called
al-Rayyaan, which none will enter but those who fast."(Narrated by
al-Bukhaari,3017).
It was narrated from 'Ubaadah (may Allaah be pleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said:"Whoever
bears witness that there is no god but Allaah alone, with no partner
or associate, and that Muhammad is His slave and Messenger, andthat
'Eesa (Jesus) is the slave of Allaah and His Messenger, and a word
which Allaah bestowed on Maryam and a spirit created by Him (cf.
al-Nisa' 4:171), and that Paradise is true and Hell is true, will have
the rightto be admitted by Allaah to Paradise through whichever of the
eight gates he wishes, because of his good deeds."(Narrated by
al-Bukhaari,3180; Muslim, 41)
One of the bounties that Allaah has bestowed upon this ummah is that
He opens all the gates of Paradise during the month of Ramadaan, not
just one gate. Whoever says that there is a gate in Paradise called
Baab al-Radwaan has to produce evidence for that.
It was narrated from Abu Hurayrah (may Allaah be pleased with him)
that the Prophet (peace and blessings of Allaah be upon him)
said:"When Ramadaan begins, the gates of Paradise are opened and the
gates of Hell are closed, and the devils are chained up."
(Narrated by al-Bukhaari,3035; Muslim 1793)
We ask Allaah to make us among those who will enter Paradise. May
Allaah bless our Prophet Muhammad.

New Muslims fast for the first time in Ramadan

The first Ramadan fast is exciting. The experience is much more
exciting for men and women who have just convertedto Islam and are
beginning their first fasting experience in their 40′s.
What do new Muslims say about Islam and Ramadan? How did they perceive
Ramadan before their conversion to Islam? What are their feelings now
that they have become Muslims?
"I used to make fun of Ramadan" says Ahmed Moamen
I USED to make fun of Ramadan and the notionof Islamic fasting. I used
to ridicule those Muslimswho torture their bodiesby fasting," said
Marcos-now-turned-Ahmed Moamen, a Filipino.
"I lived in the UAE for nine years as a traditional Christian
whoirregularly goes to Church. For me and my colleagues, Ramadan was a
nightmare. It was a month in which we were all confined to our homes
as all bars remainshut," he recalled.
"This was not the only thing I detested about the Ramadan fast, but
also this tough treatment of both body and soul. I used to believe the
body has desires that should be met. Therefore, I only perceived of
fasting as an unjustifiable and illogical torture," Moamen said.
"Those were the bad old days."
"The Almighty Allah guided me to Islam," Moamen continued. "I had a
long time roommate, who once converted to Islam, tried hard to lure me
into it. He used to discuss Islam and gave me some translated books
about the faith until the Almighty finally opened up my heart. And
here I am having my very first fasting experience in Ramadan," Moamen
said.
"After Allah guided me to Islam and after havingfasted several days of
Ramadan, I found out that all my previous ideas about the rights
ofone's body were not true and that straightening our bodiesonce a
year is of great wisdom. That is why Allah ordered us to fast one
month of the year and not the whole year,"said Moamen of his new
spiritual experience withRamadan.
"It [fasting] brings the Muslim closer to Allah. I do not exaggerate
if I say that I feel a serenity Ihave never before felt inmy entire
life," Moamen concluded.
"Ramadan has its own sense of spirituality" saysAbdul-Rahman Yousef
Abdul-Rahman Yousef, a Lebanese who was named Tony before embracing
Islam also experienced his first Ramadan.
Sounding delighted about the new fasting experience, Yousef said he
was overwhelmed by joy and that fasting helped him feel the serenity
that only fastersenjoy.
"Ever since Allah guided me to Islam, I've become used to the habit of
fasting every Monday and Thursday [following in the footstep of
Prophet Muhammad (peace be upon him) to make up for my sins which I
committed before Islam," he said.
"But, fasting in Ramadanis a totally different experience because the
holy month has its own sense of spirituality and serenity that is
absent from other days and months," Yousef asserted.
"Even prayers in Ramadan are different from the usual prayers," he
said, adding that Allah magnifies the gooddeeds of Muslims in Ramadan
and spares them from Hell.
Yousef lamented having wronged Islam and Muslims in the past,
especially during the civil war in Lebanon, and prayed to Allah the
Almighty to forgive his previous bad deeds.
"When I read the Quran, I found answers" - Fatma
Muslim woman reading Quran.
Carol Anoi was brought up in a Protestant Scottish family. She spent
her childhood in the countryside which gave her a chance for
contemplation and meditation.
After she finished school in London, she got a job in a UAE hotel and
spent several years there until she got involved with anArab Muslim.
"I loved him so much and he started talking tome about Islam. I began
with him a search journey. We read most of the books on Islam in
English," said Carol-turned-Fatma Al-Zahra Mohammad (the name of one
of Prophet Muhammad's daughters).
"I realized that Islam is the right faith that dignified the human
being and catered for the rights of man, woman and child," she
stressed. "I found it a religion in harmony with human nature," Fatma
said. "When I readthe holy Qur'an, I found answers to all questions
haunting my mind and soul. Eventually, I converted to Islam and we
(she and her Arab Muslim friend) got married," she recalled.
"As for Ramadan, I cannot describe to you how delighted I am to fast
Ramadan this year. "Ramadan's atmosphere makes us feel closer to
Allah. And since it is a month of worship, we are keen on getting
closer to the Almighty through prayers," Fatma added.
"I cannot describe my happiness while performing Tarawih prayers with
many otherMuslim women," she said, lamenting that in ordinary days one
wouldnot find so many worshipers in prayers.
Amnah found peace in the body movements of the prayers
Amnah Jordon, once Caroline Jordon, from South Africa said it was that
unique peace reflected in the body movements during prayers that
attracted her to Islam in the first place. "Fasting is a fine way of
spiritual and psychological elevation and these were the things that
guided my way into Islam," said Amnah.
"Fasting and Ramadan are the most joyful religious rituals and the
closest to my heart," she added.
"I spent years of my life searching for a way for spiritual satiety. I
adoredcontemplation sessions and read a lot in orientalphilosophy but
never reached satisfaction," she underlined.
"I completed my study inthe UAE and happened to live by some Muslim
neighbors who always performed their prayers by the book.
"I used to sit and watch their Rukou'a [kneeling] and Sujoud [the
positionwhen a Muslim worshiper's head touches the ground during
prayers] and it was very touching because Rukou'a and Sujoud are
magnificent body and spiritual sport," Amnah said.
She recalled performing prayers and practicing Rukou'a and Sujoud even
before converting to Islam.
"I felt a kind of serenity Ihave never experienced before, and since
that very moment I began a quest to explore Islam until Allah guided
me into becoming a Muslim and I was overwhelmed by spiritual peace,"
Amnah concluded.

Biographies - Imam ibn Majah

Abu Abdullah Muhammadibn Majah(r.a) – [209 - 273 A.H.]
ImamIbn Majahwas bornin the city of Qazvin in the northern Persian
province of Dailam. After gaining ahadith from themany great religious
scholars of his city, he travelled to seek knowledgeat the young age
of 21. ImamIbn Majahis said to have visited Basrah, Kufah, Baghdad,
the Hijaz, Makkah, Syria and Egypt to hear and gather ahadith.
Amongst his teachers were Jabbara ibn al Mughlis, Ibrahim ibn
al-Munzar, Hisham ibn Umar and more Abu Bakribn Shaibah.
His status
Ibn Khallikan writes that Imam ibn Majah held the position of an Imam
in the subject of hadith.
Abu al-Ali Khalili says he was a great scholar of Qur'anic exegesis,
ahadith and history.
Adh Dhahabi stated that he was a hafiz and warehouse of Prophetic knowledge.
Imam ibn Majah is knownto have authored 3 books, popularly known Sunan
ibn Majah, at-Tafsir and at-Tarikh.
Imam Ibn Majah departed from this worldduring the blessed monthof
Ramadan 273 A.H. in Qazvin, the city of his birth.
May Allah Ta'ala fill his Qabar with Noor.
Ameen.

Biographies - Shah Wali-U Allah

Shah Wali-u Allah was born on 4th Shawwaal, 1114 / 21 February 1703
1703 at Phulat in Delhi. His ancestors had migrated from Arabia to
Iran for reasons not known. Later on when the invasion of the
Tatarscaused widely spread terror and destruction in Iraq and Iran,
the forefathers of the Shah are said to have migratedto India and
found their settlement here at Rohtak village. His grandfather was a
gallant soldier in the Mughal army and a deep lover of the Qur'aan.
Shaykh Abdur-Rahim wasShah Wali-u Allah's father, the pupil of a great
scholar and sufi – Zahid Herawi. Abdur-Rahim was famous for
hisprofound knowledge of the traditions and Islamicjurisprudence. That
is why he was offered the service in the government to revise Fataawa
Alamgiri which he undertook at the instance of his mother. He was also
famous for found his seminary, Madrasah-e-Rahimiyyah in Delhi the
forerunner ofthe present Darul Uloom Deoband. Shaykh Abdur-Rahim had
interests in mysticism yet he did not ignore the practical aspects of
life. In the home of such a pious andlearned father, the Shah grew up
to great heights of eminence.
At the age of five, the Shah had his first lesson at school. After two
years he learnt reading and writing. He learnt the Qur'aan by heart
upto the age of ten. At the ageof fourteen years he reada part of
Bauzayi and the major part of Mishkawah.He got the graduation from
Rahimiyyah college at the age of fifteen. The prescribed syllabus of
thecollege laid great stress on the Qur'aanic studies with lesser aid
from commentaries and the Shah himself felt thankfulto God for being
provided with opportunity to lecture onthe lessons of the Qur'aanwhich
opened the doors of its knowledge for him.The other sciences like the
Hadith, Fiqh, logic, etc. were also learnt by the Shah. He became the
teacher of this very college of his father at the age of seventeen.
Only two years later, his father died and the management work of
theschool fell upon him. The Shah took up the task with devotion and
attained the help of the old graduates of the college. He prepared his
lectures after extensive study on various Islamic disciplines and
sciences. and provided guidance on the problems of varied nature.
While sitting on the grave of hisfather in pious meditation, he sought
solutions of the spiritual problems. 'When I sat meditating,' he
reports, 'at the grave of my father, problems of Tawhid (oneness of
God) were solved. The path of the divine attraction (Jazb) was opened;
and alarge share of Saluk (spiritual journey) fall to my lot, and
inspirational knowledge (Uloom-e-Wajdaniyyah) thronged the mind with
it.' Through his study of standard Fiqh literature and Hadith books,
the Shah came to the conclusion that the institution of
Fuqaha-e-Muhadditheen (jurisprudents who drew heavily upon traditions
of the Prophet Muhammad(Sallallaahu Alayhi Wasallam) was an adequate
one that he would adhere to in his future life.
Shah Wali-u Allah's journey to Hijaaz in October 24 1730 / 8
Rabi-as-Thaani 1143 proved a turning point inhis career. It was the
timewhen the Indian subcontinent was undergoing a deep crisis
consequent upon the declining fortunes of the Mughal empire. Under
such conditions there was growing an indifference towards religion.
The sectarian conflicts had become the order of the day. Sufism had
generated and various evils had crept into the society as a result of
the practices of the false Sufis. The sensitive mind of the Shah was
deeply moved by the deplorable situation prevailing in India and his
journey to Hijaaz had much to do with this preoccupation of the
scholar. In Hijaaz, the Shah stayed for about two years, performed
Hajj twice at Makkahand also spent sometime at the Prophet's tomb in
Madinah. Besides acquainting himself with the general condition of the
Muslimworld during his stay in Hijaaz, the Shah also received lessons
on the Qur'aan and the Hadith and thereby was able to attain
considerable guidance in the spiritual matters. He read from
thescholars of repute, Muatta of Imaam Maalik with Shaykh Wafadullah
and Bukhari of Imaam Bukhari with Shaykh Taj-al-Din Hanafi, the Mufti
(juri consultant) of Makkah. At Madinah, the Shah attended to Shaykh
Ibrahim Kurdi, an eminent traditionist and sufi, and revised all
famous books on Hadith under his guidance. Shaykh Abu Tahir, another
great theologianin Madinah, also guided the Shah in the science
ofHadith.
It can hardly be denied that Shah Shah Wali-u Allah's sojourn to
Hijaaz proved to be a landmark in his spiritual development. He
himself mentions many spiritual blessings and experiences in His Fuyuz
al-Haramayn. He receivedthem in a series of visionsat the precincts of
the holy Ka'abah and the holy tomb of Rasulullah (Sallallaahu Alayhi
Wasallam). In these visions include the task of the revival of Islam
entrusted to the Shah by the grandsons of the prophet, the
intelligibility of the most controversial problems ofontological
versus phenomenological monism, clearance of doubts on the
controversial issues relating to solidarity and development of the
Muslim institutions. A.D. Muztar has eloquently described this
enlightenment of Shah Wali-u Allah in the following words:
The prophet cleared his doubts concerning them in a series of visions.
For example, the prophet (Sallallaahu Alayhi Wasallam) told Shah
Wali-u Allah.
1. The order of successionof the Khulafa-e-Raashideen (the four
immediate successors of the prophet) had taken place under the will
and pleasure of God. It was best suited to the interests of Muslim
community and so far as the personal excellence of these four
companionsof the prophet was concerned, all of them were blessed with
qualities and stations special to each of them. The contentions over
the attributive supremacy of Ali on the one hand and of Abu Bakr and
Umar (Shaykhayn) on the other, were just useless and needless. Such a
controversy was apt to create hatred and disharmony among the Muslims.
2. All the mystic orders, such as (Chishti, Naqshabandi, Qadiri,
Suhrawardi, etc.) were equally acceptable to God. Nor was the
prophetof God especially inclinedtowards any particular order. One may
follow any or all of them with the only proviso that theywere followed
for the sake of God Almighty.
3. None of the schools of Jurists, Maaliki, Hanafi, Shaaf'ee and
Hanbali, excelled the other. All of them were fundamentally the same.
Therefore, all were equal in the eyes of the Prophet … It was further
revealed to him that in conveying his message tothe nation and share
their responsibilities; he benign and compassionate in his speeches
and writings; and pray for what was good for the people in their world
life and the life hereafter.
After the Shah's return to Delhi, he addressed himself to the task of
bringing about the revival of Islamic sciencesfor the general good of
Muslims. He made useful reforms in the studies at Rahimiyyah college
in order to impart such teaching and training to the pupil as could
enable them to relate true religious education to the practical needs
of thepeople. The wrong beliefs and customs, associated with Islam,
were reformed through the Shah's translation of the Qur'aan into
Persian which made the people to understand its actual message. His
Tafhimat-I-Ilaahiyya and Hama'at played a great role in clearing off
the doubts about the innovations in Sufism. The interpretation of
Islamic system comprising beliefsand Ibaadat, social, political and
economic matters, was made by theShah under the new and growing
exigencies of his time. Al-Badur al-Bazigah, Hujjatul Allah
al-Baaligha, al-Insaaf fee sabab bayaan al-Ikhtilaaf, etc. clearly
demonstrate the deep concern of the Shah in bringing about the revival
of Islamic sciencesin accordance with the needs of the Muslim society
in the Indian context.
The resurgence of Islamicpolitical thought marks an outstanding
feature of Shah Wali-u Allah's Islamic revivalism. The Ummah in
general and the Indian Muslim in particular were exposed to the
internal and the external threats. The so often controversies over the
standpoints of the Shi'as and the Sunnis, luxurious and lethargic
habits in the Mughal bureaucracy in the capital, rapid growth of the
Maratha power, the Jats, the Sikhs and above all the intrusion of the
Western imperialistic influences had undermined the solidarity of the
Indian Muslims. Their disdain and disunity was further affected by
their indulgence in the conflicts of sectarian, jurisprudential
schools oflaw, heterodoxy and orthodoxy nature. The Shah sensitively
reacted to these problems of political confusion and instability of
Muslims of the Indian subcontinent. He attempted considerably for the
purification and the revitalisation of this political deterioration.
His expositions on the political thought mark his rational approach to
human history and his critical interpretation of the classical history
of Islam.
Political Thought of Shah Wali-u Allah – an Analytical Study
Abdur-Rashid Bhat

Biographies - Imam Nawawi

Birth and Birth place:
The complete name ofImam Nawawiis Abu Zakaria Mohiuddin Yahya, son of
Sharaf An-Nawawi, son of Murry,son of Hassan, son of Hussain, son of
Muhammad, son of Juma,son of Hazam. Nawawi refers to Nawa, a place
near Damascus, in the suburb of the city of Howran. One of his
ancestors named Hazam had settled at this place.Imam Nawawiwas born at
Nawa in the year 631 A.H. His father, a virtuous and pious man,
resolved to arrange for proper and befitting education as he had
discovered the symptoms of heavenly intelligence and wisdom in his
promising child at an early stage.
Shaikh Yasin bin Yousuf Marakashi, a saintly figure of Nawa says: "I
sawImam Nawawiat Nawa when he was a youth of ten years of age.Other
boys of his age used to force him to play with them, but Imam Nawawi
would always avoid the play and wouldremain busy with the recitation
of the Noble Qur'an. When they tried to domineer and insisted on his
joining their games, he bewailed and expressed his no concern over
their foolish action. On observing his sagacityand profundity, a
special love and affection developed in my heart for young Nawawi. I
approached his teacher and urged him to take exceptional care of this
lad as he was to become a great religious scholar and most pious saint
of future. His teacher asked whether I was a soothsayer or an
astrologer. I told him I am neither soothsayer nor an astrologer but
Allah caused me to utter these words." His teacherconveyed this
incident to Imam's father and he keeping in view the learning quest of
his son, decided to dedicate the life of his son for the service and
promotion ofthe cause of Islamic Faith.
In a short period, Nawawi learnt to read the Holy Qur'an and by that
time he nearly had attained puberty. Nawa had no academic or scholarly
atmosphere andthere were no religious academies or institutes where
one could earn excellence in religious learning, so his father took
him to Damascus, which was considered the center of learning and
scholarship, and the students from far and wide gathered there for
schooling. During that period, there were more than three hundred
institutes, colleges and universities in Damascus. Imam Nawawi joined
Madrasah Rawahiyah which was affiliated withthe Ummvi University. The
founder and patron of this Madrasah was a trader named Zakiuddin
Abul-Qassim who was known as Ibn Rawahah. Madrasah was named after
him. Noted and eminent teachers of the period taught in that Madrasah.
Imam Nawawi says, "I studied in this institution for two years. During
my stay in Madrasah Rawahiyah, I never had complete rest and lived on
the limited food supplied by the institution." As a routine he used to
sleep very little at night. When it became irresistible as a human
being, he would lean and slumber for a while against the supportof
books. After a short duration he would again be hard at his scholastic
pursuits.
His Teachers and Guides:
During his stay at Damascus, he studied from more than twenty
celebrated teachers. These teachers were regarded as masters and
authority of their subject field and disciplines they taught. Imam
studied Hadith, Islamic Jurisprudence, its principles, syntax and
Etymology from great scholars of his time. Abu Ibrahim Ishaq bin Ahmad
AI-Maghribi, Abu Muhammad Abdur-Rahman bin Ibrahim Al-Fazari,
Radiyuddin AbuIshaq Ibrahim bin Abu Hafs Umar bin Mudar Al-Mudari, Abu
Ishaq Ibrahim bin Isa Al-Muradi,Abul-Baqa Khalid bin Yusuf An-Nablusi,
Abul-Abbas Ahmad bin Salim Al-Misri, Abu Abdullah Al-Jiyani, Abul-Fath
Umar bin Bandar, Abu Muhammad At-Tanukhi, Sharafuddin Abdul-Aziz bin
Muhammad Al-Ansari, Abul-Faraj Abdur-Rahmanbin Muhammad bin Ahmad
Al-Maqdisi, Abul-Fada'il Sallar bin Al-Hasan Al Arbali etc.
His Students:
There were hundreds of Imam's students, among them some notables are:
Alauddin bin Attar, Ibn Abbas Ahmad bin Ibrahim, Abul-Abbas
Al-Ja'fari, Abul-Abbas Ahmad bin Farah, Rashid Ismail bin Mu'allim
Al-Hanafi, Abu Abdullah Al-Hanbali, AbulAbbas Al-Wasti, Jamaluddin
Sulaiman bin Omar Az-Zar'i, AbulFaraj Abdur-Rahman bin Muhammad bin
Abdul-Hamid AlMaqdisi, Badr Muhammad bin Ibrahim, Shamsuddin Muhammad
bin Abu Bakr, Ash-Shihab Muhammad bin Abdul-Khaliq, Hibatullah
Al-Barizi, Abul-Hajjaj Yusuf bin Az-Zaki etc.
His Desire and Crave for Learning:
Imam Nawawi had endless thirst for knowledge, and it can beguessed
from his daily practice of studies. He used to read daily twelve
lessons and write explanation and commentary of every lesson and also
made important additions. Whatever the book ImamNawawi read, he put
down the marginal notesand explanations on that book. His
intelligence, hard work, love, devotion and absorption in his-studies
amazed his teachers and they become fond of him and began to praise
and admire him. According toImam Dhahabi, Imam Nawawi's concentration
and absorption in academic love gained proverbial fame. He had devoted
all his time for learning and scholarship.Other than reading and
writing, he spent his timecontemplating on the interacted and complex
issues and in finding their solutions. Allah had also conferred upon
him the gift of fast memory and depth of thought, and he who makes the
right use of this boon, there remains no doubt in his sagacity and
discernment. Imam Nawawi made full benefit of his God given qualities
and potentialities and earnedthe highest degree of honor.
Imam's Simplicity and Niceness of Manners:
The learned persons, eliteof the society and the public greatly
respected the Imam on account of his piety, learning and excellent
character. He used simple dress and atesimple food. Devout scholars do
not care about worldly chattels, they give preference to religious and
academic pursuits, propagation of Faith etc. They experience more
heavenly delight and joy in such activities than those who seek
satisfaction in luxurious foods, precious clothes and other worldly
things.Imam Nawawi had a prominent place among the erudite notables of
his age. He was God-fearing person having illustrious and glorious
aims regarding propagation of Faith. Celebrated Sheikh Mohiuddin
expresses his impression about Imam Nawawi as thus:
"Imam Nawawi had threedistinctive commendable qualities in his person.
If anybody have only one out of these three, people return to him in
abundance for guidance. First, having knowledge and its dissemination.
Second, to evade completely from the worldly inclinations, and the
third, inviting to all that is good ( Islam) enjoining Al-Ma'ruf
[i.e., Islamic Monotheism and all that Islam orders one to do] and
forbidding Al-Munkar [polytheism and disbelief and all that Islam has
forbidden]. Imam Nawawi had all three in him."
Imam Nawawi's worksand his death
The learned Imam had a very short life but even during this short
period, he had written a large number of books on different subjects.
Every work of the Imam is a masterwork and a treasure of knowledge.
Hundreds and thousands of people benefit from these works.
Some of the Prestigious Works of Imam Nawawi are:
Commentary on Sahih Al-Bukhari, Al-Minhaj fi Sharh Sahih Muslim,
Riyad-us-Saliheen, Kitab-ur-Raudah, Commentary on Mohadhdhab,
Tahdhib-ul-Asma was-Sifat, Kitab-ul-Adhkar, Arba'een, At-Taqreeb fi
Ilmil-Hadith wal-Irshad fihi, Kitab-ulMubhamat, At-Tibyan, Al-Idah fi
Manasikil-Hajj, Sharh Sahih AlBukhari (Naqis), Sharh Sunan Abi Dawud
(Naqis), Tabaqat Ash Shafi'iyah, Muhimmatul-Ahkam,
Manaqib-ush-Shafi'i, Bustan-ulArifeen, Al-Khulasatu fil-Hadith,
Mukhtasar At- Tirmidhi, A1Masa'il Al-Manthurah, Al-'Umdah fi
Tashihit-Tanbih and others.
After spending 28 years of age, Imam Nawawi returned to his hometown.
Soon after his arrival at Nawa, he felt ill and died. Imam Nawawi is
still living in the hearts of Muslims. His works are of everlasting
value. May Allah bless Imam Nawawi.

Ramadan: A free training opportunity

It has become clear to themajority of specialists in psychology and
behavioral experts that emotional intelligence)E.I.(, also known as
the emotional quotient )E.Q.(,is more important than academic
intelligence, also known as the intelligence quotient)I.Q.(.
This means that people who are in control of their emotions and are
able to curb their anger are distinguished in various fields of human
life and have greater opportunities to achieve success. Those who
cannot control their emotional lives or manage their emotions,
experience internal conflicts that undermine their ability to think
clearly and concentrate on work.
For this reason, there are numerous training courses that are
organized all over the world providing diverse strategies in the
development of emotional intelligence. As Muslims, we are blessed to
practice a mandatory training course every year in all parts of the
Islamic worldfree of charge in order tosharpen our emotional
intelligence in the most powerful way.
Training to delay gratification of the strongest biological urge in
human beings )i.e. hunger and thirst(, is considered the most
significant contribution to enhancing and developing one's emotional
intelligence. The importance of this training course lies in preparing
the individual to postpone his strongestbiological urges. Such
self-regulation is required to override the impulse to seek immediate
gratification of his desires that require a constant delay since
frustration is the main characteristic for most events in this life.
Indeed, )man does not attain all that his heart desires, for( the
winds donot blow as the ships wish. We cannot imaginethat one attains
everything he looks forward to. This leads to embracing frustration
which may sometimes beat the expense of one's mental health.
Therefore,training to cope with frustration )in our lives( helps in
building a balanced and cohesive character.
Fasting in Islam is either obligatory or recommended so as to serve as
an important factor in self-regulation and self-adaptation. It
inhibits pressures and helps cope with frustrations with commendable
flexibility and adaptability.
The other aspect of training with regards to fasting is related to
acquiring and developing empathy for others. Empathy )i.e. the ability
to understand what another goes through(, is one of the most important
criteria that distinguish a personality from being normal or abnormal.
Enduring hunger and thirst helps one to identify himself with all the
needy and suffering people and consequentlydrives him to extend a
helping hand to them. These commendable feelings of compassion and
empathy towards those who are less fortunate are enough to train an
individual to curb and wear down his ego and begin thinking of others
instead of thinking merely of himself. This undoubtedly
strengthensone's mental health and develops skills of emotional
intelligence.
Moreover, we should not overlook other benefits of fasting such as
controlling sexual desiresand anger management. A fasting person is
expected to control his anger and should respond to )what provokes( it
by saying, "OAllaah, I am fasting". Perhaps there is no psychological
skill that is more important than curbing rashness as it is the core
of self-control. Obliging oneself to delay gratifications and curb
rashness to achieve a desired goal is the essence of emotional
self-regulation.
Taking into consideration all that hasbeen mentioned, is thereany
better training course that can emulate Ramadan in providing training
for emotional intelligence?

Why Ramadan is Special: Characteristics and Features – II

… Continued
It is the month of Thikr)remembrance of Allaah( and supplication.
Allaah The Almighty Says )what means(:
• }and remember Allaah often that you may succeed.{ ]Quran 62:10[
• }and the men who remember Allaah often and the women whodo so -
for them Allaah has prepared forgiveness and a great reward.{ ]Quran
33:35[
• }And invoke Him in fear and aspiration. Indeed, the mercy of
Allaah is near to the doers of good.{ ]Quran 7:56[
• }And when My servants ask you, ]O Muhammad[, concerning Me -
indeed I am near. I respond to the invocation of the supplicant when
he calls upon Me. So let them respond to Me]by obedience[ and believe
in Me that they may be ]rightly[ guided.{ ]Quran 2:186[
This last noble verse in particular highlights the intimate relation
between fasting and supplication.
In Ramadan, there is Laylatu Al-Qadr )the Night of Decree(, in
connection with which Allaah The Almighty Says )what means(:}The Night
of Qadr )Decree( is better than a thousand months.{ ]Quran 97:3[
According to the scholars, any righteous deed performed therein is
better than the actions of one thousand months, i.e. almost 83 years.
Thisis sufficient commendation of its superiority and honor, and the
magnificence of the deed done on it for the one whom Allaah guides to
stay up in worship on that night– we ask Allaah The Almighty to guide
us to that always, by His bounty and generosity. It is narrated in an
authentic Hadeeth that the Messenger of Allaahsaid: "Hewho stands )in
prayer( on the Night of Al-Qadr, out of sincere faith, and expecting
the reward with Allaah, his previous sins would be forgiven for him."
Thatis among the merits of standing)in prayer( on it; and sufficient
it is for a prize and profit.
Among the characteristics of Ramadan is the superiority of charity in
it, compared to any other time. It is narrated that theMessenger of
Allaahwas asked, "Which object of charity isthe best?" He said: "An
object of charity to be given in Ramadan."]At-Tirmithi[ It is narrated
on the authority of Ibn 'Abbaasthat he said, "The Messenger of
Allaahwas the most generous of all the people, and he used to reach
the peak in generosity in the month of Ramadan when Jibreel)Gabriel(
met him. Jibreel used to meet him every night of Ramadan to teach him
the Quran.The Messenger of Allaahwas the most generous person, even
more generous and faster in spending charity than the blowing wind."
]Al-Bukhaari and Muslim[ According to the narration of Ahmad, "He was
never asked ]for[ anything but hegave it." Generosity is to give
liberally and openhandedly in charity or anything else.
His increased munificenceinRamadanwas a means to avail himself of this
blessed time and of the multiplication of deeds and their rewards in
it. It is narrated on the authority of Salmaanin a Marfoo' Hadeeth,
that hesaid: "Whoever draws near to Allaah in it )Ramadan( with a good
act, it is )multiplied as much( as if he has performed an obligatory
dutyat any other time; and whoever draws near to Allaah with an
obligatory duty in it, it is)multiplied as much( as if he has
performed seventy obligatory duties at any other time."
The combination of fasting and charity has a greater effect in
removing sins and prevention from Hellfire. According to an authentic
Hadeeth: "Fasting acts as a protective shield" i.e., to save one from
Hellfire. According to another authentic Hadeeth, hesaid: "Safeguard
yourselves from Hellfire even with half a date )to be given in
charity(."
A further characteristic of Ramadan is that the 'Umrah)minor
pilgrimage( performed in it is equal to Hajj )major pilgrimage( in
reward. It is proven in the books of Al-Bukhaari and Muslim that the
Messenger of Allaahsaid: "'Umrah performed in Ramadan is equal to
Hajj." Or, according to another narration: "… is equal to Hajj
performed along with me."
Another characteristic lies in the fact that it is the month of the
Quran, as Allaah The Almighty Says )what means(: }The month of Ramadan
]is that[ in which was revealed the Quran, guidancefor the people and
clear proofs ofguidance and criterion.{ ]Quran 2:185[ The Quran
recited in it mends the hearts and provides guidance for the one who
recites it, reflects upon its meanings, and supplicates Allaah The
Almighty with it. In connection with the superiority of recitation of
the Quran, the Messenger of Allaahsaid:
• "The skillful reciter of the Quran will be with the noble and
dutiful messenger-angels, and the one who recites it with difficulty
will be granted a doublereward."
• "Recite the Quran, because it will come as an intercessor for
itsreciters on the Day of Judgment."
• "Verily, Allaah raises some people by )virtue of( that Book)i.e., the Quran(."
• "The best one among you is he who learns and then teaches the Quran."
All those Hadeeths are authentic, and include the greatest glad
tidings to the person who recitesthe Quran with reflection and
meditation. Then, how much greater would be the reward andbenefit if
it was recited in Ramadan?
May Allaah The Almighty make us of the people of the Quran, who are
counted among the special worshippers of Allaah The Almighty and the
elite among thebelievers.

Why Ramadan is Special: Characteristics and Features – I

Fasting has great merits and beneficial outcomes, which are often
referred to in the Quran and Sunnah )Prophetic tradition(. Allaah The
Almighty enjoined it upon His servants for a month in the year, and
decreed it upon them, just as He decreed it upon those who were before
them. He states )what means(: }O you whohave believed, decreed upon
you is fasting as it was decreed upon those before you that you may
become righteous.{ ]Quran 2:183[
Thus, Allaah The Almighty made the fasting of Ramadan an obligatory
duty, binding upon every male and female Muslim, according to certain
conditions stated in the Quran and the Sunnah. This indicates that it
is an act of worship that people cannot dispense with, due to its
benefits and great consequences,the good it brings about in the souls,
and the power it gives to do right, to abandon what is shameful and
turn away from falsehood.
Allaah The Almighty favors Ramadan with numerous characteristics, one
of which is mentioned in the authentic narration in which the
Messengerof Allaahsaid: "When Ramadan comes, the gates of Paradise are
opened."]Al-Bukhaari[ It is further narratedon the authority of Abu
Hurayrahthat the Messenger of Allaahsaid: "When the month of Ramadan
begins, the gates of heaven are opened, the gates of Hell are closed,
and the devils are chained." It goes without saying that all this
gives glad tidings to the believers of the potential for performing
righteous deeds that lead to Paradise, and the means available to
them, which can helpthem perform and further multiply those deeds.
Besides, of course, Allaah The Almighty strengthens abstinence from
andevasion of sins in Ramadan, Shaytaan )Satan( weakens in his schemes
and fails to achieve his plots.
One of the characteristics of fasting inRamadanis shown in the
narration of both books of authentic Ahaadeeth )narrations( and others
on the authority of Abu Hurayrahthat the Messenger of Allaahsaid:
"He,who observes the fast of Ramadan out of sincere faith,
andexpecting the reward from Allaah, his previous sins would
beforgiven." That is, whoever fasts this month, out of belief in its
being obligatory, expecting the reward for it from his Lord Almighty,
and striving his utmostto follow the Sunnah of His Prophetlet him
receive the glad tidings of forgiveness.
Since the reward of fasting is multiplied immeasurably and the fasting
person receives his reward without reckoning, the deeds of the fasting
person are also multiplied inRamadan, as shown in the Hadeeth of
Salmaanthat the Messenger of Allaahsaid: "Whoever comes near Allaah in
it )Ramadan( with a good act, it is )multiplied as much( as if he has
performed an obligatory duty at any other time;and whoever comes near
Allaah with an obligatory duty in it, it is)multiplied as much( as if
he has performed seventy obligatory duties at any other time." Thus,
both deed and reward are multiplied for the servant in Ramadan: }As
bounty from your Lord. That is the great attainment.{ ]Quran 44:57[
Another characteristic ofRamadanis that the angels beseech Allaah The
Almighty to conceal and erase the sins of the fasting persons. This is
stated in the Hadeeth narrated from the Messenger of Allaahthat he
said, concerning the fasting people: "And the angels continueto seek
the forgiveness of Allaah for them until they break their fast."
]Ahmad on the authority ofAbu Hurayrah[
The angels are pure, honored creatures, entitled to receive the
response of Allaah The Almighty to their supplication, and forgiveness
for those whom they seek forgiveness for, and the servants err again
and again, and need repentance and forgiveness,as shown in the
authentic Qudsi Hadeeth )sacred narration( in which Allaah The
Almighty Says: "O My servants! You commit mistakes during night and
day, and I forgive all sins. So, seek My forgiveness, perchance I
would forgive you."
If a believer seeks forgiveness for himself and this is combined with
the angels seeking forgiveness for him, it is most likely that he will
be awarded thehighest rank. Ramadan is also themonth of consoling and
doing good, and Allaah The Almighty likes those who do good; He has
promised them forgiveness, Paradise, and prosperity. Doing good is the
highest rank of faith, and you need not ask about the position of the
one who is characterized by it in Paradise, and the bliss and various
kinds ofhonor he will receive )as stated by Allaah The Almighty in the
verse )which means(: }Accepting what their Lord has given them.
Indeed, they were, before that, doers of good.{ ]Quran 52:16[
Among the good deeds that are more feasible in this blessed month than
in others is to serve food )to the needy( and providingIftaar for
those who are fasting. These are among the means which help one obtain
forgiveness for one's sins, releasepeople from the Hellfire and
multiply the rewards. These deeds lead to Al-Kawthar, the lake-fount
of the Messenger of Allaahwhich, if one gets a sipthereof, he will
never become thirsty: we ask Allaah The Almighty, by His bounty and
generosity, to cause us to come upon it. Serving food is one of
thecauses that admit one to Paradise, the abode of peace. Ramadan is
an opportunity for Muslims to receive the means of mercy, the factors
that lead to forgiveness, and the requirements of release from
Hellfire. How abundant are the gifts from the Lord, the Generous, the
Forgiver!
To be continued …

Despite obstacles, Islam continues to spread

Since the advent of Islam,as the final and all-compassing Message to
mankind up to the moment, its adversaries left no opportunity to
thwart it and curb its followers. Right from dayone, they did their
level best to kill it in the bud using different ways.
Due to the fact that this new religion holds all people equal in terms
of rights, duties, human value, etc, regardless of their ethnic,
social or economic backgrounds, the rich and leading figures in
Makkah, fearing lest they would lose their prestige and wealth, stood
adamantly in the face of the then nascent Message. They tried to put
different kinds of obstacles to hinder the spread of Islam, in
feverish attempts to maintain their positions and prevent any sort of
threatto their interests.
In their war against Islam, they tried many kinds of weapons: bodily
torture, economic sanctions, false propaganda, and financial
seduction, noneof which was of any fruit.
With the Help of Allaah, the Most Exalted, then thewill, patience and
perseverance of Prophet Muhammadand his faithful companionsIslam could
successfully pass all those hard tests. It survived all the hardships
and expanded its span to include not only theArabian Peninsula, rather
spacious lands outside it.
By the tenth century, Islam became the main religion, or at least, the
religion of the majority of nations in an area covering more than half
of the civilized world stretching over three continents from the
Pyrenees and Siberia in West and North Europe tothe farthest end of
Asia, up to China and New Guinea in the East; from Morocco in North
Africa to the southern tip of Africa, covering two-thirds of the
African continent.
It is one of the most striking facts of human history that the spread
ofIslam over such a vast area took place within three centuries. Most
striking of all, within halfa century after the Hijrah)Prophet
Muhammad'sMigration from Makkah to Al-Madeenah(, Islam had already
conquered the whole of North Africafrom Egypt to Morocco, all the
Middle Eastern lands from Yemen to Caucasia and from Egypt to the
lands beyond Transoxiana )portion of Central Asia corresponding
approximately with modern-day Uzbekistan and southwest Kazakhstan(.
What makes Islam spread?
There are many reasons why nations have been, from past to the
present, so ready to embrace Islam, what is pointed out by Muhammad
Asad, a Jewish convert to Islam,probably being the foremost:
"Islam appears to me like a perfect work of architecture. All its
parts are harmoniously conceived to complementand support each other,
nothing lacking, with theresult of an absolute balance and solid
composure. Everything inthe teaching and postulate of Islam is in its
proper place." ]Islam at the Crossroads, p.5[
Most of Western writers, especially those under the influence of the
Church, have never failedto accuse Islam of spreading by the sword.
The causes of this prejudice lie mainly in the fact that the spread of
Islam has often occurred at the expense of Christianity. While Islam
has, for centuries, obtained numerous conversions from Christianity
without much effort or organizedmissionary activities, Christianity
has almost never been able to achieve conversions fromIslam in spite
of sophisticated means and well-organized missionary activities, and
it has always been at a disadvantage in its competition with Islam for
fourteen centuries.
This has caused its missionaries and most of the orientalists to
develop a complex within themselves by depicting Islam and introducing
it as a regressive, vulgar religion of savage people.
If history is to be read with an objective eye, such allegations will
easily be debunked.
In addition to many other reasons which are responsible for the spread
of Islam, it is the exemplary life-style and unceasing efforts of
individual Muslims to transmit the message of Islam throughout the
world which lie at the root of the conquest of the hearts by Islam.
Islamic universalism is closely associated with the principle of
'enjoining the good' for Islam is to be spread by Muslims by means of
this principle. This principle seeks to convey the message of Islam to
all human beings in the world and to establish a model Islamic
communityon a world-wide basis.
Among every four humans in the world, oneof them is Muslim. Muslims
have increased by over 235% in the last fifty years up to nearly 1.6
billion. By comparison, Christians have increased by only 47 %...
Islam is the secondlargest religious group inFrance,Great
BritainandUSA.
The following statistics show the growth of Islamin the world from)1989-1998(:
North America:)25%(
Africa:)2.15%(
Asia:)12.57%(
Europe:)142.35%(
LatinAmerica:)4.73%(
Australia:)257.01%(
Western fierce media campaign against Islam and Muslims escalated
after the 11thof September attacks. Biased media, especially in
theUSA, rushed into a feverish contest to depictIslam as a religion
based on savagery, intolerance and blood-thirst.
Not only in the media were Muslims harassed intheUnited States of
America,Britain,Australia, and other European countries; rather, they
were physically attacked at their homes, in the streets, in public
places, and in their Mosques, Islamic centers, etc. The same attitude
was, unfortunately, maintained toward the Noble Prophet of Islamand
the Noble Quran.
Islamophobia reached its peak when a Danish newspaper published
heinous caricatures picturing the Prophetas a terrorist. The noble
Quran was also desecrated in theUSand some other countries, which
indicates the deep hatred towards Islam andMuslims.
There have been many rigid regulations and extremist procedures
enacted against Muslims in theUSand some European countries, on the
pretext of their "war on terror". Many Muslim students were banned
from completing their studies, many families expatriated, Islamic
activities limited or stopped, Muslim men andwomen subjected to
sophisticated checking and screening procedures in airports, women
with hijab and men with beards mockedor harassed, etc. In brief, a
Muslim has become for them a word synonymous to "suspect".
Nonetheless, even after the events of September, a wave of new Muslims
embraced Islam all over the world. In theUSAalone, more than 30000
persons embraced Islam.
By the year 2020, Islam is projected to be the largest religion in the world.
To sum up, in spite of all the feverish attempts on the part of the
adversaries of Islam, old and new, Islam is still sweeping the globe
easily and peacefully, thus conquering and illuminating the minds and
hearts, no matter how hard and intricate their conspiracies are.
Allaah, the Most Glorious, Says in the Quran )what means(:"It is He
)Allaah( Who has sent His Messenger with guidance and the religion of
truth to manifest it over all religion, although they who associate
others with Allaah dislike it."]Quran 9: 33[

Sultan Ath-Thaahir Baybars

Al-Malik Ath-Thaahir Rukn Ad-Deen Baybars Al-Bunduqdari, was the most
eminent of the Mamluk Sultans of Egypt andSyria, which he ruled from
1260 to 1277 CE. He is renowned both for his military campaigns
against the Mongols and Crusaders, and for his internal administrative
reforms.
Baybars was born in the country of the Kipchak Turks on the northern
shores of theBlack Sea. After the Mongol invasion of theircountry
around the year 1242 CE, Baybars, along with many of other Kipchak
Turks, was sold into slavery. Turkish-speaking slaves, who had become
the military backbone of most Islamic states, were highly prized, and
eventually, Baybars came into the possession of Sultan As-Saalih Najm
Ad-Deen Ayyuub of the Ayyuubid dynasty ofEgypt. Baybars was sent for
military training to an island in theNile, like all the Sultan's newly
acquired slaves, and demonstrated outstanding military abilities. Upon
his graduation, he was granted freedom and appointed commander of a
group of the Sultan's bodyguards.
Baybars gained his first major military victory as commander of the
Ayyuubid army at the city of al-Mansoorah in February 1250 CE against
the Crusaders' army led by Louis IX of France, who was captured and
later released for a large ransom. Filled with a sense of pride at
their military strength and growing importance inEgypt, a group of
Mamluk officers in the same year murdered the newSultan, Turan Shaah.
The death ofthe last Ayyuubid Sultan was followed by a period of
confusionthat continued throughout the first years of the Mamluk
Sultanate.
Having angered the first Mamluk Sultan, Aybak, Baybars fled with other
Mamluk leaders toSyriaandstayed there until 1260 CE, when they were
welcomed back toEgyptby the third Sultan, al-Mudhaffar Sayf Ad-Deen
Qutuz. He restored them to their place inthe army and conferred a
village upon Baybars.
OnSeptember 3, 1260CE within a few months of Baybars' arrival, he
distinguished himself as the leader of the vanguard of the Muslim army
against the Tartars)Mongols( in a furious battle at 'Ayn Jaloot )the
Pool of Goliath( nearJerusalem. Though the Tartars fought well, they
were nomatch for the Muslims, who werefar more in number and were able
to conceal their numbers until the last devastating moment. The
Tartars were pursued beyondAleppoand swept out ofSyria.
For his military achievement, Baybars expected to be rewardedwith the
town ofAleppo; but Sultan Qutuz disappointed him. After the
assassination of Sultan Qutuz, Baybars seized the throne to become the
fourth Mamluk Sultan.
Baybars' ambition was to emulate the Muslim hero Salahuddeen
)Saladin(, the founder of the Ayyuubid dynasty in the Jihaad against
the Crusaders inSyria. As soon as he was acknowledged as Sultan,
Baybars set about consolidating and strengthening his military
position. He rebuilt all the Syrian citadels and fortresses that had
been destroyed by the Mongols and built new arsenals, warships,and
cargo vessels. To achieve unity of command against the Crusaders,
Baybars united MuslimSyria andEgyptinto a single state.He seized three
important towns from the Ayyuubid princes, thus ending their rule
inSyria. From 1265 to 1271 CE, Baybars conducted almost annual raids
against the Crusaders. In 1265 CE, he received the surrender of Arsuf
from the Knights Hospitalers )a Christian military group(. He occupied
Atlit andHaifa, and in July 1266 CE he received the town ofSafedfrom
the Knights Templar )another Christian military group( garrison after
a heavy siege. Two years later, Baybars turned towardJaffa, which he
captured without resistance. The most important town taken by Baybars
wasAntioch)May, 1268 CE(. His seizureof additional strongholds in1271
CE sealed the Crusaders' fate; theywere never able to recover from
their territorial losses. Baybars' campaigns made possible the final
victories won by his successors.
Baybars' permanent goal was to contain the continued Mongol attacks
onSyriafrom the north and east that threatened the veryheart of the
Islamic East. During the 17 years of his reign, he engaged the Mongols
of Persia in nine battles. WithinSyria, Baybars dealt with the
Assassins, a deviant sect that attributes itself falsely to Islam.
After seizing their major strongholds between 1271 and 1273 CE, he
wiped out the Syrian members ofthe group.
Baybars also took the offensive against the Christian Armenians who
were allies of the Mongols, devastating their lands and plundering
their major cities. In 1276 CE, having defeated the Seljuq troops and
their Mongol allies, he personally
seizedCaesarea)modernKayseriinTurkey( inCappadocia. To secureEgypton
the south and west, Baybars sent military expeditions
intoNubiaandLibya, taking personal command in 15 campaigns and often
endangering his life.
In the interest of good diplomatic relations with theByzantine Empire,
Baybars sent envoys to the court of Michael VIII Palaeologus
inConstantinople. The Byzantine sovereign thereupon ordered the
restoration of the ancient mosque and permitted Egyptian merchants and
ambassadors to sail through theHellespontandBosporus, a body of water,
which connectsEuropeandAsia. One of Baybars' principal goals during
his reign was to acquire more Turkish slaves to be used inthe Mamluk
army; another was tocontract an alliance with the Mongols of the
Golden Horde inSouth Russiaagainst the Mongolsof Persia. In 1261 CE
Baybars sent an ambassador to the Sicilian king Manfred. Other
emissaries toItalyfollowed, and in 1264 CE Charles ofAnjou, later king
ofNaplesandSicily, sent an emissary with letters and gifts toCairo, a
remarkable testimony to Baybars' strength and influence. Baybars was
also able to sign commercial treaties with such distant sovereigns as
James I of Aragon and Alfonso X of León andCastile.
In a brilliant political move, Baybars invited a fugitive descendant
of the Abbaasid dynasty ofBaghdadtoCairoand established him as Caliph
—head of the Muslim community — in 1261 CE. Baybars wished to
legitimize his Sultanate and to give pre-eminence to his rule in the
Muslim world. However, the Abbaasid caliphs inCairohad no practical
power in the Mamluk state.
Baybars was more than a militaryleader or a diplomatic politician. He
built canals, improved harbors, and established a regular and fast
postal service betweenCairoandDamascus, one that required only four
days. He built the great mosque and the school bearing his name
inCairo. He was also the first ruler inEgyptto appoint chief justices
representing the four main schools of Islamic law.
A sportsman as well as a warrior,Baybars was fond of hunting, polo,
jousting, and archery. He was also a practicing Muslim, a generous
almsgiver, and watchful of the morals of his subjects—he issued a
prohibitionagainst the use of wine in 1271 CE.
He died inDamascusafter drinking a cup of poison intendedfor someone
else and was buried inDamascusunder the dome of the present
ath-Thaahiriyah Library, which he had established.

The plight of the People of Hell

Hell has various levels and degrees of torment. In some of them, the
torment and horror is greater than the others. The people who are to
be doomed to enter Hell will be given different levels of punishment
according to the deeds they used to do during their worldly life. The
worse one's deeds were in the worldly life the lowest one's levelwill
be in the Hellfire and the harder one's torment will be.
Ibn Rajabsaid: "Know that the different levels of punishment suffered
by the people of Hell will be according to the levels of their deeds
for which they entered Hell."
He then quoted the evidence for that, such as the words of Ibn
'Abbaas: "The punishment ofthose who were extreme in their disbelief
and spread corruption on earth, calling others to disbelief, will not
be like the punishment of those who did notdo such things."
Then Ibn Rajab said: "Similarly, the punishments of the monotheists in
Hell will be at different levels, according to theirdeeds. The
punishment of those who were guilty of major sins will not be like
that of those whowere guilty of minor sins. The punishment may be
reduced for some of them because of other good deeds, or for whatever
reason Allaah wills..."]At-Takhweef min An-Naar, P.181[
Prophet Muhammad sallaallaahu alayhi wa sallam said concerning the
people of Hell:"There are some whom the Fire will take up to their
ankles, others up to theirknees, others up to their waists, and yet
others up to their collarbones."]Muslim[
In the long narration of Israa')the miraculous Ascension of the
Prophetto heavens(, the Prophetwas reported to haveseen different
scenes of the Hell-dwellers. Among them were:
1- People who used to unjustly eat up the property of the orphans.
They have flews similar to those of camels, swallowing red-hot stones
and then issuing out of their backs.
2- Adulterers offered tasty fatty meat and rotten smelly one but they
make option for the latter. The licentious women were also there
hanging from their breasts.
3- People whose heads were being shattered, then every time they would
return to their original state and be shattered again without delay.
Hesaid:"O Jibreel, who are these people?"He replied: "These are the
people whose heads were too heavy )on their pillows( to get up and
fulfill the prescribed prayers."
4- People who wore loincloths on the fronts and on their backs. They
were roaming the way camels and sheep roam about. They were eating
thistles and Zaqqoom)the fruit of the tree that grows in hell( and
white-hot coals and stones of Fire. Heasked:"Who are these, O
Jibreel?"He replied:"These are the ones who did not pay
Zakaat)obligatory charity( from what they possessed, whereas Allaah
never kept anything from them."
5- People who had in front of them excellent meat disposed in pots and
putrid, foul meat, and they would eat from the foul meat and not touch
the good meat. Hesaid:"What is this, O Jibreel?"He replied: "These are
the men from your Nation who had an excellent, lawful wife at home and
who would goand see a foul woman and spend the night withher )i.e.
have illicit relation(; and the womenwho would leave her excellent,
lawful husbandto go and see a foul man and spend the night withhim."
6- A man swimming in a river of blood and he wasbeing struck in his
mouthwith rocks which he thenswallowed. The Prophetasked:"What is
this, O Jibreel?"He replied: "This is what happens to those who eat
usury."
7- A man who had gathered a stack of woodwhich he could not carry,yet
he was adding more wood to it. Hesaid:"What is this, O Jibreel?"He
replied: "This is a man from your Nation who gets people's trusts
whenhe cannot fulfill them, yethe insists on carrying them."
8- People whose tongues and lips were being sliced with knives. Every
time they were sliced they would return to their original state to be
sliced again without respite. Hesaid:"Who are these, O Jibreel?"He
replied: "These are the preachers from among your Nation who used to
advise others to do what they themselves don't do…"
9- People who had copper nails with which they scratched their own
faces and chests. Heasked:"Who are these, O Jibreel?"He replied:
"These are the ones who ate the flesh of people )i.e., by backbiting(
and tarnished their reputations."]Al-Bukhaari & Muslim[

Dought & clear - Commentary on thehadeeth, “A woman may be married for four things…”.

I have read your Article on ( Rulings on Marriage ) I particularly
did not understand the following phrase. The Prophet (peace and
blessings of Allaah be upon him) said: (Womenmay be married for
fourthings: wealth, beauty, lineage or religious commitment)
Does this mean the woman has to be wealthy, beautiful, comefrom a good
ancestral family and be religiouslycommitted? The final one on
religious commitment is very clearto me and I too firmly believe in
it; but the others arent. Please clarify. .
Praise be to Allaah.
This hadeeth was narrated by al-Bukhaari (4802) and Muslim (1466) from
Abu Hurayrah (may Allaah be pleased with him) from the Prophet(peace
and blessings of Allaah be upon him) who said: "A woman may be married
for four things: her wealth, her lineage, her beauty and her
religiouscommitment. Seek the one who is religiously-committed, may
your hands be rubbed with dust (i.e., may you prosper)."
There is nothing in this hadeeth to suggest that it is enjoined or
encouraged to marry a woman for her beauty, lineage or wealth. Rather
what it means is that these are things that people look for in
marriage. Some look for a wife who is beautiful, some look for a wife
who is descended from anoble family, some look for a wealthy wife, and
some look for a wife who is religiously-committed – and this lastis
what the Prophet(peace and blessings of Allaah be upon him) encouraged
when he said: "Seek the one who is religiously-committed,may your
hands be rubbed with dust (i.e., may you prosper)."
Al-Nawawi (may Allaah have mercy on him) said inSharh Muslim:
The correct view concerning the meaningof this hadeeth is that the
Prophet(peace and blessings of Allaah be upon him) spoke of what
people usually do, for they seek these four characteristics, the last
of which in their view is religious commitment, but you who are
seekingto follow the right way should seek the one whois religiously
committed. This is not a command todo so… This hadeeth encourages us
to seek the company of religiously-committed people in all things,
because the one who keeps company with them will benefit from their
good attitude and good ways, and will be safe from any bad influence
from them.
Al-Mubaarakfoori said inTuhfat al-Ahwadhi:
Al-Qaadi (may Allaah have mercy on him) said:It is the people's custom
to seek certain characteristics in womenand to choose a wife for a
certain quality. It befitsthose who are religiously-committed tobase
their actions on religious guidance, especially with regard tomatters
that are serious and have lasting effects.
The scholars differed greatly as to the meaning of the words, "May
your hands be rubbed with dust." Al-Nawawi (may Allaah have mercy on
him) said inSharh Saheeh Muslim:
The most correct view is that of the muhaqqiqeen, that this is a
phrase which originally 'May you become poor', but the Arabs
customarily used itin a sense other than its original meaning, so they
would say things such as, 'May your hands be rubbed in the dust,' 'May
Allaah kill him, howbrave he is!', 'May he have no mother,' 'May you
have no father,' 'May his mother be bereft of him,' 'Woe to his
mother,' and so on which they would say in the context of denouncing,
rebuking, criticizing, expressing outrage encouraging an action, or
expressing admiration, and so on.
And Allaah knows best.

Dought & clear - She is asking aboutsome things that some people has become accustomed to doing in wedding parties.

-What is the ruling on the bunch of flowers that the bride holds?
-What is the ruling on the couple drinking juice in the wedding party?
-What is the ruling on cutting the cake of wedding party?
-What is the ruling on wearing rings for both bride and groom?
All the above mentioned things became part of the society's habits and
traditions.
Praise be to Allaah.
Islam encourages the husband to treat his wife well and to be kind to
her, especially when he enters upon her, so asto dispel any discomfort
that she may feel. Hence he is to give the virgin seven days if he
takes her as a second wife, and to give the previously-married woman
three days. He is to give (the new wife) these days before he begins
to divide his timebetween her and his other wives. All of that is
aimed as dispelling discomfort between the spouses. On the
weddingnight, Islam enjoins certain etiquette to achieve this purpose,
which includes treating the wife kindly by offering her something to
drink and the like. The great scholar al-Albaani (may Allaah have
mercy on him) said inAdaab al-Zafaaf: It is mustahabb when he enters
upon his wife to treat her kindly by offering her something to drink
and the like, because of the hadeeth of Asma' bint Yazeed who said: I
adorned 'Aa'ishah for the Messenger of Allaah(peace and blessings of
Allaah be upon him), then I went to him and invited him to look at
her, and he came and satbeside her. A large vesselof milk was brought
andhe drank some then the Prophet(peace and blessings of Allaah be
upon him) passed it to her and she lowered herhead and felt shy. Asma'
said: I rebuked her and said to her: Take (it) from the hand of the
Prophet(peace and blessings of Allaah be upon him). She said: So she
took it and drank a little, then the Prophet(peace and blessings of
Allaah be upon him) saidto her: "Give to your friend." End quote.
But what is done nowadays in wedding parties, where the husband enters
upon hisbride in the wedding party when she is with women who are not
mahrams of the husband, and he enters with all his finery and the
women are also fullyadorned, and he looks atthem and they look at him,
all of that is haraamand should be denounced. This was stated in a
fatwa by the Standing Committee for Academic Research and Issuing
Fatwas when they said: For the husband to appear on the dais beside
his wife in front of women who are not his mahrams andwho are
attending the wedding party, when hesees them and they see him, and
they are all fully adorned and wearing their best is notpermissible,
rather it is an evil which must be denounced. End quote fromFataawa
al-Lajnah al-Daa'imah li'l-Ifta'(19/120).
If what is mentioned in the question happens in the party in this
manner,then these are evils which must be avoided and warned against.
Butif that happens away from where non-mahrams can see it, then there
is nothing wrong with it in sha Allaah. But it is not permissible for
the brideor groom to wear a ring,because this is a custom that has
come to the Muslims (from others), sodoing it is an imitation of the
kaafirs. That may also be accompanied by a belief that it creates love
between the couple, and that belief isa kind of minor shirk. In
addition to that, what the man wears may be made of gold, and that
isharaam for him. We have discussed that in detail in the answer to
question no. 21441, q.v.
As for holding the hand of the bride, if what is meant is the husband
taking his wife's hand when she is holding a bunch of flowers, that is
permissible, as is also thecase if what is meant is the bride holding
a bunch of flowers in her hand during the party.
Doing the haraam thingsthat we have mentionedcannot be justified by
saying that they have become customary among some people in our
society, rather what we must do is enjoin what is good and forbid what
is evil, and combat the foreign customs that are haraam according
toour sharee'ah.
And Allaah knows best.

Dought & clear - He asking about the proper Islamic way to celebrate weddings.

What do suggest regarding an Islamic wedding party? I do notwant any
sin to be committed in this party, i.e. music, etc. but of course we
want it to be delightful, we do not want the guests to feel bored.
Praise be to Allaah.
Celebrating weddings is a celebration that is prescribed in sharee'ah,
because it is a great blessing from Allaah, Who has enabled the couple
to find a means of happiness and a way to achieve modesty and
chastity. People have always expressed their joy for this blessing
sinceancient times and they still do so today, and that takes various
forms and involves different customs in different societies and
countries.
The aim of Islamic sharee'ah is not to put pressure on people with
regard to their customs or try to make them follow only one custom,
rather studying sharee'ah will show that with regard to customs the
matter is broad in scope and in principle customs are permissible,
with some limits and guidelines.
The Muslim is recommended to follow the customs of his people and he
is forbidden to go against them, so long as they do not go against the
rulings of sharee'ah or cause any hardship or embarrassment to people.
The scholars ruled that it is recommended to be similar to the people
in their customs by analogywith the ruling that it is recommended to
be similar to them in dress. There is a hadeeth concerning that which
forbids being different from people in dress so that one becomes known
among people for the way he dresses. Itwas narrated that Ibn 'Umar
(may Allaah be pleased with him) said: The Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "Whoever wears a garment of
fame and vanity, Allaah will clothe him in a garment of humiliation on
the Day of Resurrection."
Narrated by Ibn Majaah (3606); classed as hasan by Shaykh al-Albaani
inSaheeh Ibn Majaah.
Fame and vanity in clothing means wearing something that is
extraordinarily expensive or extraordinarily ragged. The salaf
disliked both kinds of standing out: wearing expensive clothing or
wearing ragged clothing.
It says something similar inMajmoo' al-Fataawaby Ibn Taymiyah (22/138).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said inal-Sharh
al-Mumti'(6/115):
We must highlight this point, that going along with customs so long
as they are not haraam is the Sunnah, because going against customs is
a kind of vanity, and the Prophet(peace and blessings of Allaah be
upon him) forbade the dress of fame and vanity,so that which goes
against customs is also forbidden. End quote.
Hence we advise you to hold a wedding celebration and we ask Allaah to
bless it. You should do it in accordance with the custom and tradition
of people in your country, and you should not try to cast off all of
their customs. All that you have to do is reject and avoid those
customs thatare haraam, such as using music – apart fromthe daff – and
mixing between men and women. For more information please see question
no. 11446.
There are many more things that are permissible – praise be to Allaah
– than those that are haraam. Singingthat is not accompanied by music,
making food, bringing people together, wearing adornments are all
things that are permitted by sharee'ah, so use whatever of thosethings
you think is appropriate and that people like and ask Allaah to guide
you in allof that.
And Allaah knows best.

Persistence, Determination and Hard Work in Islam - Never Give Up(Perseverance in Islam)

Sakkaki was a skilled artist an artisan. With great expertise and
interest, he made such a nice and beautiful inkpotthat it could be
presented to the king. Heexpected that, appreciating his artistic
skill, the king would encourage him as far as possible. So, with
countless hopes and thousand of desires, he presented that inkpot to
the king. In the beginning the king was very impressed by his artistic
skill but afterwards an unpleasantevent occurred that caused an
extraordinary change in Sakkaki's life and way of thinking.
When the king was observing the skilled artistry of the beautiful
inkpot and Sakkaki was lost in the world of thoughts, the people
informed that a scholar-literary person or jury is about to enter the
court. As soon as the scholar entered, the king got so much absorbed
in welcoming and talking tohim that he forgot Sakkaki and his skilled
artistry. This incident caused an adverse and deep effect on the heart
of Sakkaki.
Sakkaki realized that now he would not receive the encouragement he
had expected and all his desires and hopes are useless now. But
Sakkaki's high spirited mind did not allow him to be in peace, so he
started thinking as to what should he do. He decided to do what the
others have done and go on the same way that theothers have gone
(until now). Therefore, he decided to search for his lost hopes in the
world ofknowledge, literature and books. Although for a wise man who
has passed the days of his young age, it was not easy to study with
young children and to start right from the preliminary stage. But he
did not have a choice. After all whenever the fish is taken out of
water,it is fresh.
Worse than that, in the beginning he did not find any sort of interest
in himself regarding reading and writing. Perhaps spending a long time
in artistic works andhandicraft was the reason for stagnancy in his
scientific and literary talent. But neither his advanced age nor lack
of capability, none of these could change his decision. With great
enthusiasm and zeal for attaining knowledge, he strictly got busy with
his studies, until another incident occurred:
The teacher who was teaching him Shafi'i jurisprudence (fiqh Shafi'i),
taught him this lesson: "The teacher believes that the skin of adog
becomes clean (tahir) after tanning." Sakkaki repeated this sentence a
lot of times so that at the time of examination he should be able to
succeed. But when he was asked to answer this question, he said: "The
dog believes that the skin of a teacher becomes clean after tanning."
The audience upon hearing this answer started laughing. It was clear
for everybody that this old man is absolutely incapable of reading
andwriting. After this incident Sakkaki not onlyleft the school, but
he leftthe town and went towards the jungle. By chance, he reached the
foot of a mountain, where he saw that the water is falling drop by
drop from the top and due to the continuous falling of water, a hole
had been formed in that hard stone. He reflected for sometime, a good
idea crossed his mind likelightning. And he said:"Maybe my heart is
not ready to accept (knowledge) but it is not harder than this stone.
It is impossible that continuous studying withpersistence,
determination and hard work would be ineffective."
Therefore, he came back and with hard work, he got busy in the
attainment of knowledge. As a result hewas reckoned as one of the
popular scholars of his time.
Imam Ali (a.s.) Says:"Books are the gardens oflearned." and "The man
of learning is alive even after his death. The man of ignorance is
dead even while he is alive."

Perseverance, Persistenceand Determination in Islam - Never Give Up(Perseverance in Islam)

A man woke up early in order to pray the Fajr (Morning) prayer in the
Masjid (Mosque). He got dressed, made his Wudhu(ablution) and was on
hisway to the Masjid.
On his way to the Masjid, the man fell and his clothes got dirty. He
got up, brushed himself off, and headed back home. At home, he changed
his clothes, made his ablution, and was, again,on his way to the
Masjid. On his way to the Masjid, he fell again and at the same spot!
He, again, got up, brushed himself off and headed home. At home he,
once again, changed his clothes, made his ablution and was on his way
to the Masjid.
On his way to the Masjid, he met a man holding a lamp. He asked the
man of his identity and the man replied "I saw you fall twice on your
way to the Masjid, so I brought alamp so I can light your way." The
first man thanked him profoundly and the two were on their way to the
Masjid.
Once at the Masjid, the first man asked the man with the lamp to come
in and pray Fajr with him. The second man refused. The first man asked
him acouple more times and, again, the answer was the same. The first
man asked him why he did not wish to come in and pray.
The man replied "I am Shaitan (Satan)." The man was shocked at this
reply. Shaitan (Satan) went on to explain, "I saw you on your way to
the Masjid and it was I who made you fall. Whenyou went home, cleaned
yourself and went back on your way to the Masjid, Allah (SWT) forgave
all of your sins. I made you fall a second time, and even that did not
encourage you to stay home, but rather, you went back on your way to
the Masjid. Because of that, Allah (SWT) forgave all the sins of the
people of your household. I was afraid ifI made you fall one more
time, then Allah (SWT) will forgive the sins of the people of your
village, so I made sure that you reached the Masjid safely."
Moral:Do not let Shaitan (Satan) benefit from his actions. Do not put
off a good that you intended to do as you never know how much reward
you might receive from the hardships you encounter while trying to
achieve that good.