*How to Perform Eid Prayer

**performing the Eid prayer is as follows:
-
The Imam will begin the prayer without Adhan or iqamah. He will begin
the prayer by reciting Takbir of Tahrimah (Allahu Akbar). You should
raise your hands up to the ears, and after reciting the Takbir, you
should set your hands on your navel. The Imam will give a little pause
during which you should recite Thana' (Subhanakallahumma .:.). After
the completion of Thana', the Imam will recite Takbir (Allahu Akbar)
three times. At the first two calls of Takbir you should raise your
hands up to the ears, and after reciting Takbir (Allahu Akbar) in a
low voice, should bring your hands down and leave them earthwards.
But, after the third Takbir, you should set them on your navel as you
do in the normal prayers.
After these three Takbirs, the Imam will recite the Holy Qur'an, which
you should listen calmly and quietly. The rest of the raka'ah will be
performed in the normal way.
After rising for the second raka'ah, the Imam will begin the
recitations from the Holy Qur'an during which you should remain calm
and quiet. When the Imam finishes his recitation, he will recite three
Takbirs once again, but this time it will be just before bowing down
for ruku'. At each Takbir you should raise your hands up to the ears,
and after saying 'Allahu Akbar', bring them down and leave them
earthwards. After these three takbirs have been called and completed,
the Imam will say another takbir for bowing down into the ruku'
position. At this takbir you need not raise your hands. You just bow
down for your ruku' saying, 'Allahu Akbar'. The rest of the salah will
be performed in its usual way.

Marrying more than one Woman

Islam is a way of life consonant with nature, providing humansolutions
to complex situationsand avoiding extremes. This characteristic of
Islam can be observed most clearly in its stand concerning the taking
ofmore than one wife. Islampermitsthe Muslim to marry more than one
woman in order to resolve some very pressing human problems,
individual as well as social.
Many peoples and religions prior to Islam permitted marriage to a host
of women, whose number reached tens and sometimes hundreds, without
any condition or restriction. Islam, on the other hand, laid
downdefinite restrictions and conditions for polygamy. With regard to
the restriction, it limited tofourthe maximum number of wives a man
might have.
When Ghailan al-Thaqafi accepted Islam, he had ten wives. "Choose four
of them and divorce the rest," the Prophet Muhammad (peace be on him)
told him (Reported by al-Shafi'i, Ahmad, al-Tirmidhi, Ibn Majah, Ibn
Abi Shaybah, al-Darqutni, and Bayhaqi).
Similarly, some men who hadeight(Reported by Abu Daoud in his Musnad.)
orfive wivesat the time ofembracing Islamwere told by the Prophet
Muhammad (peace be on him) to retainonly four(Reported by Ahmad,
al-Darimi, Ibn Hibban, al-Hakim, and the compilers of Sunan (Abu
Daoud, al-Nisai, and Ibn Majah).)
The case of the Prophet (peace be on him), who himself had nine wives,
was exempted from this by Allah (SWT) for the sake ofda'wah (the
propagation of the message of Islam)during his lifetime and because of
theneed of the Muslim ummah after his death.
Justice Among Wives - A Condition
The condition which Islam lays down for permitting a man to have more
than one wife isconfidenceon his part that he will be able todeal
equitablywith histwo or more wivesin the matter of food, drink,
housing, clothing and expenses, as well as in the division of his time
between them. Anyone wholacks the assurancethat he will be able to
fulfill all these obligations with justice and equality isprohibited
byAllah (SWT) from marrying more than one woman.
Allah (SWT) says:
"...But if you fear that you will not be able to do justice (among
them), then (marry) only one...." ( Surah 4: Verse 3)
And the Prophet Muhammad (peace be on him) said,
"Anyone who has two wives and does not treat them equally will come on
the Day of Resurrection dragging one part of his body which will be
hanging down." (Reported by the compilers of Sunan and by Ibn Hibban
and al-Hakim.)
Theequal treatmentmentioned here pertains to therights of the wives,
not to the love the husband feels towed them. For equality in the
division of love is beyond human capacity and any imbalance in this
regard is forgiven by Allah Ta'ala who says:
"And you will not be able to do justice among (your) wives, however
much you may wish to. But do not turn away (from one of them)
altogether...." ( Surah 4: Verse 129)
This is why the Prophet Muhammad (peace be upon him) used todivide his
time among his wives equally, saying,
"O Allah, this is my division in regard to what I can control. Then do
not take me to task regarding what Thou controllest and I do not
control" (Reported by the compilers of Sunan.), referring to the
attachment and affection which he felt for one particular wife.
And when he planned to go on a journey, Allah's Messenger (peace be on
him) would cast lots among his wives, and the one who was chosen by
lot would accompany him. (Reported by al-Bukhari and Muslim.)

Infinite Powers of Allah

The infinite power of God has no clearer proof than that furnished by
the study and examination of the phenomena of the created universe and
the multiple forms and colorations of nature that can never be fully
described.
When we look at God's creation we find ourselves confronted with so
vast an energy that no limit can be imagined for it. A look at
creation and the millions of truths secreted in the wonders of nature
and the depths of man's own being provides the clearest indication of
the scale of the power of the One Who has created it, for the rich and
complex order of being admits of no other explanation.
It is God's incomparable power that compels man to bow humbly before
the Creator of this great scheme. There is no word to express the
dimensions of His power; that unique essence has much power that
whenever He wills a thing to come into existence, it suffices for the
command "Be!" to issue forth from Him and the object addressed will
be.
Quran says: "When He wills a certain thing, He commands it 'Be!' and
it is" (36:82)
The law expounded in this verse is the best indicator of Hislimitless
power and manifestationof His boundless power and splendor. It negates
any limit that might be set on God's power and proclaims the
inadequacy of all criteria and measures when confronted with this
divine law.
The champions of the natural sciences, the men of the laboratory,
despite all the advances they have achieved, have not yet gained
complete knowledge of the inner secrets of a single one among the
numerous and varied beings of the created universe. Nonetheless,
thepartial and defective knowledgethat man has acquired concerning a
few of the beings that exist in this world is enough for him to
realize with all his being that the great power that has created such
variety and abundance in the universe must be infinite.
Consider the range of His creation:tiny creatures and monstrous
beastswith strange appearances both dwelling in the depths of the
ocean;delicate and melodiousbirds with multicolored wings, the beauty
of which skilled artists imitate as an adornment to their craft; stars
that shine in the heavens and the sun that rises and sets;the dawn and
the moonlight; the planets, galaxies and nebula each of which
sometimes contains at its heart millions of great shinning stars
giddying in their apparent infinitude.
Does not a creation such as this, awe inspiring in its splendor,
indicate theinfinite power of its Maker? Can one disregard the power
of a Creator Who imparts such variety to life and made distinct,
finite forms of it appear in all this vast range of phenomena?
Now, given the fact that all these captivating forms of creation
ultimately arise from the atom, the question of being cannot be
explained except by reference to a guiding and infinite power. It is
He Who impels all things toward the assumption of life-giving form and
possesses the power and intelligence to plan and design this vast and
precise scheme.
Large and small, difficult and easy, are properties pertaining to
finite beings; in the infinite realm of God's essence and attributes,
there is no question of great and little, much and few.Impotence and
inabilityare caused by the finiteness of the energy at the disposal of
an agent, by the existence of an obstacle on his path, or by the
absence of means and instruments; they are inconceivable in the case
of an infinite power.
The Quran says:
"Nothing in the heavens or on earth can induce weakness or impotence
in God; indeed, God is all-knowing and all-powerful." (35:44)
God is capable of doing all things, He has created the world according
to a precise and specific scheme in the framework of which a set role
has been assigned to certain phenomena in the origination of others.
Those phenomena are completely and unquestioningly subordinate to His
command while fulfilling that role and never rebelling against His
orders in the slightest.
The Quran says:
"The sun, the moon and the stars are all at His command. Be aware that
creation belongs only to God; it is His penetrating command that in
its exalted purity creates the world and all it contains." (7:54)
Strictly speaking, no creature in the scheme of the universe can be a
manifestation of power or have any share in His will and command, for
just as God has no partner in His essence, so, too, He hasno partner
in His agenthood. Just as all creatures in the world lack independence
in their essence and are dependent on Him, they also lack it in
producing acts and effects. Every agent and cause derives the essence
of its being from God and also its power to act and produce an effect.
Whenever He wills and necessitates it, the order that encloses all
beings abandons its role, for that order is itself subordinate to His
will, precious and firm though it may be. The Creator Who has assigned
a particular effect to every factor and cause is able to neutralize
and suspend that effect at any instant. Just as one command brought
the order of the universe into existence, another command robs
phenomena of their customary effect.
Thus, theQuran says:
"They said, 'Burn Abraham and thus us render help unto your gods, if
you are men of action.' We commanded the fire, 'be cool for Abraham
and harm him not.' They sought a stratagem against him, but We made
them the losers." (21:68-69)
Although the powerful attraction exerted by the sun and the earth
prevails over a vast space, both bodies are subordinate to His will.
As soon as He gives a little bird the necessary power, the bird is
able to resist the pull of the earth and take flight.
The Quran says:
"Do they not look at the birds in the heavens and see how the skies
have been subjugated to them? It is God alone Who keeps them aloft,
and in this there is an evident sign of God's power for the people off
faith." (16:79)
Whateverphenomenonmay be imagined to exist in the world of being finds
its needs for sustenance and life met by the Creator. Therefore,
whatever power and capacity is found in the scheme of creation must
necessarily go back to the infinite power of God. Ali, peace be upon
him, him, the Commander of the Faithful, says in a sermon reproduced
in the Nahj al Balaghah:
"O God, we cannot penetrate the depths of Your splendor and majesty.
We know only that You are living and self-subsistent, that You are
exempt from eating and sleeping. No mind can perceive You and no eye
can see You. But You see all eyes, You know the life span of all
things, and You are all-powerful.
Although we have perceived nothing of Your creation, we are astounded
by Your power and praise You mightily. That which is hidden from us
and our eyes cannot see and our mind and intelligence cannot attain,
which is concealed from us by veils of the unseen, is much greater
than what we can see ..."
When man decides to build something, for example, a hospital, he
assembles the necessary tools and pieces of equipment that do not have
any essential relationship with each other, and, then, connects them
with each other by means of a series of artificial relationships in
order to reach his goal.
In order to create such artificial relationships, he makes use of
different forces and object that he finds to be already existing. His
work and activity are a part of the system of creation; they are not
properly speaking creative activity, but only a form of motion that
takes place within existing objects.Divine creationforms a quite
different category from the production of artificial relationships
between unrelated objects. God originates things with all their
properties, forces and energies and characteristics.
One whose heartbeats with the love of Godand flows over withbelief in
the Creator of all beingwill never be discouraged lonely and hopeless
even in the midst of the most complex difficulties. Whatever deed he
undertakes he does so in the consciousness of being in the protective
shade of a supreme power that can make him triumph over all
difficulties.
A man who is aware of God and knows that he enjoys His support can
resist and endure all kinds of hardship. Difficulties are for him like
foam on swift vanishing foam on the face of the waters.
The fire that burns within him becomes ever brighter and he emerges
stronger than ever from the crucible of hardship. Throughout the toils
he endures, he is comforted and strengthened by God's kindness and
favor, and it is this that forms the true motor of his
activity.Failure does not blockhis path and cause him to surrender;
instead, with sincere intention and diligent effort, he continues his
strivings until final victory.
He understands well that his effortscannot remain fruitlessand that
victory goes to the deserving. Whenever He wills, God takes the hand
of the fallen and the oppressed who have no refuge other than Him and
raises them up to the apex of power. Sometimes, too, He rubs in the
dust of humiliation and disaster the noses of the powerful and
arrogant oppressors who believe only in violence and the logic of
force and treat men as if they were worthless.
How many arrogant tyrants have been cast down by disaster in the
course of human history, sinking and vanishing in a tempest of shame!
The story ofGod's messengersrepresents in itself a complete and ideal
model of human values. We all know how the messengers stood alone
against the oppressive forces of their day in order to guide men to
salvation, reform their society, and inculcate lofty values in them.
In doing so, they lit the first spark that ultimately
destroyedpolytheism
The response aroused by their beliefs caused such a positive tumult
that they were able to change the face and direction of history. They
laid the foundations ofmonotheistic worship and established the
principles of virtuein the most comprehensive way. Who can deny the
role played by their devotion and faith in the untiring struggle they
waged? How far can will power alone take man, and how much can it
enable him to endure and sacrifice? A cursory review of the proud
history of the Prophets' lives enables us all to behold, in the most
vivid fashion possible, the sincerity and devotion they displayed,
their mercy and forbearance, and their intense desire to guide and
reform men. Thefundamental secretof their success was the fact they
never thought of themselves for a single instant; they sincerely
renounced their own beings, making them a gift to God's cause. God
then responded by bestowing immortality and everlasting fame on them.
Allah is the proper name of God, however, we know Him generally
through His attributes. These attributes describe how Allah manifests
Himself to us (also see Attributes of Allah). God's attributes are
innumerable since human intellect cannot possibly comprehend every
aspect of the Supreme Being. A Hadith of the Holy Prophet (peace be on
him) makes mention ofNinety Nine names of Allahcommonly known asAl-
Asmaul Husna, the Most Names.
In theHoly Quranwe read:
"And to Allah alone belong all perfect attributes. So call Him by
these.And leave alone those who deviate from the right way with
respect to His Attributes." (7:181)
"Allah - there is no God but He, the Living, the Self-Subsisting and
All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs
whatsoever is in the heavens and whatsoever is in the earth. Who is he
that will intercede with Him except by His permission? He knows what
is before them and what is behind them; and they encompass nothing of
His knowledge except what He pleases. His knowledge extends over the
heavens and the earth; and the care of them burdens Him not;and He is
the High, the Great." (2:256)
"Allah is the Light of the heavens and the earth. The similitude of
His light is a lustrous niche, wherein is a lamp. The lamp is in a
glass. The glass is as it were a glittering star. It is lit from
blessed tree - an olive - neither of the east nor of the west, whose
oil would well-nigh glow forth even though fire touched it not.Light
upon light! Allah guides to His light whomsoever He will. And Allah
sets forth parables to men, and Allah know all things full well.This
light is now lit in houses with regard to which Allah has ordained
that they be exalted and that His name be remembered in them, Therein
is He glorified in the mornings and the evenings" (24:36-37)
"He is Allah, and there is no God beside Him, the Knower of the unseen
and the seen. He is Gracious, the Merciful.He is Allah, and there is
no God beside Him, the Sovereign, the Holy One, the Source of Peace,
the Bestower of Security, the Protector, the Mighty, the Subduer, the
Exalted. Holy is Allah far above that which they associate with Him.He
is Allah, the Creator, the Maker, the Fashioner. His are the most
Beautiful Names. All that is in the heavens and the earth glorifies
Him, and He is the Mighty the Wise." (59: 23-25)
Abu Huraira (may Allah be pleased with him) narrated: The Holy Prophet
(Peace and Blessings of Allah be upon him) said,
"Allah has ninety nine Names, one hundred less one; and who memorized
them all by heart will enter Paradise." (Bukhari, The Book of Tauhid)

Getting closer to Allah

"When My servants ask thee concerning Me, I am indeed close (to them):
I listen to the prayer of every suppliant when he calls on Me: let
them also, with a will, listen to My call, and believe in Me: that
they may walk in the right way." ( Surah Al-Baqarah 2, verse 186)
After mentioning the rules offasting and significance of the month of
Ramadan, Allah says that He is indeed Qarib or close to his servants.
Allah, of course, knows His whole creation. He is aware of every one
and every thing. He knows the believers and the non-believer. He knows
those who are truthful, honest, sincere and righteous and those who
are sinners and wrongdoers. But His closeness is a special honor that
He grants to special people. Who are those people and how they become
closer to Allah and what benefit they draw when Allah comes closer to
them?
The people who become closer to Allah are those who love to be closer
to Him. They make an effort to come closer to Allah. Allah then grants
them the honor of His closeness. Taqarrub ila Allah, getting closer to
Allah or drawing near Allah is thus a very important Islamic value.
The Prophet (PBUH) was the closest person to Allah and he used to
teach people the way of this closeness.
We all can try to come closer to Allah and Allah in His glory and
majesty can be closer to all of us at the same time. It is possible
for every person to draw near to Allah. But we have tomake an effort.
The question is how to make this effort. In the Qur'an and Sunnah we
are given various ways and methods to come closer to Allah. We should
try all these ways and may try to excel in one or the other. The
possibilities are immense and reward are many.
Ways to come closer to Allah
1.Way of Devotion and Worship:
This is a way to come to closer to Allah. People close to Allah are
those who are most devoted to Allah. They love Allah more than any one
and anything. Worship is a very important way of coming closer to
Allah. Allah says:
Nay, heed him not: but bow down in adoration, and bring thyself the
closer (to Allah)! ( Surah Al Alaq 96 - Verse 19)
In a Hadith the Prophet (PBUH) said:
"..my servant does not come closer to Me with anything more dear to Me
than that which I made obligatory upon him. My servant keeps coming
closer to Me with
2.Way of Piety and Righteousness:
Taqwa (piety) and righteous deeds also bring us close to Allah. People
close to Allah are those who are foremost in doing good things. They
want to go ahead of every one in their faith, deeds of charity and
goodness. Allah says:
And the pioneers who compete with other (in Faith and righteousness).
These will be those Nearest to Allah. ( Surah Al-Waqi'ah 56 - Verses
10-11)
Call on your Lord with humility and in private: for Allah loves not
those who trespass beyond bounds. Do no mischief on the earth, after
it hath been set in order, but call on Him with fear and longing (in
your hearts): for the Mercy of Allah is (always) near to those who do
good. ( Surah Al-A'raf 7 - Verses 55-56)
3.Way of Charity and Kindness:
This is another way that can bring us very close to Allah. The Prophet
(PBUH) mentioned that Allah identifies with the poor and those who
help the poor and needy they find Allah and they come closer to him.
"Allah will say on the Day of Judgment, O son of Adam, I was ill and
you visited Me not. He will say: O Lord, and how should I visit You
when You are the Lord of the worlds? He will say: Did you not know
that My servant so and so was ill and you visited him not? Did you not
know that had you visited him you would have found Me with him? O son
of Adam, I asked you for food and you fed Me not. He will say: O Lord,
and how should I feed You when You are the Lord of the worlds? He will
say: Did you not know that My servant so and so asked you for food and
you fed him not? Did you not know that had you fed him you would
surely have found that with Me? O son of Adam, I asked you to give Me
to drink and you gave Me not to drink. He will say: O Lord, how should
I give You to drink when You are the Lord of the worlds? He will say:
My servant so and so asked you to give him to drink and you gave him
not to drink. Had you given him to drink you would have surely found
that with Me." (Muslim 4661)
All these are the ways to come closer to Allah. Those who strive in
this direction they become the beloved of Allah and they become the
people of Paradise:
Thus, then, if he be of those Nearest to Allah, there is for him Rest
and Satisfaction, and a Garden of Delights. ( Surah Al-Waqi'ah 56 -
Verse 88)

Fathwa, - Shaking hands withthe opposite gender

Question:
Generally in the West, shaking hands is a polite form of greeting, and
not shaking hands is often considered rude. Many times, non-Muslim men
want to shake my hand (I am female). When there is an opportunity to
explain my religion, I do. But sometimes, there is not this
opportunity or their gesture to shake my hand happens in front of an
audience, such as at a banquet or during a formal introduction. I do
not want to be rude and give Muslims a bad image (I especially do not
want to be condescending). How do I go about this awkward situation?
Answer:
Assalamu Alaykum wa Rahmatullah,
The ruling across the madhhabs is that it is not permitted to shake
hands with someone non-related of the opposite sex. This is sometimes
difficult to implement: the ruling of impermissibility remains,
however, and one should:
a) Ask Allah to make things easy; and
b) Seek the means to be able to avoid falling into the impermissible,
for Allah not only commanded us to avoid the sinful but also to take
the means that enable one to do so.

Fathwa, - Taking Rides from Non-Muslim Classmates

Question:
Is it okay to accept a ride from a non-Muslim, male classmate? I was
thinking that I�ve been in a cab/bus with Muslim and non-Muslim
cab/bus drivers before (it was just us), so maybe it would be okay.
But then the whole non-mahram issue comes up, and I think, no, it's
not okay. What�s the fiqh on this?
Answer:
Wa�alaykum Assalam wa Rahmatullah wa Barakatuhu,
In the Name of Allah, Most Merciful & Compassionate
There are two considerations:
a) permissibility;
b) propriety.
In terms of permissibility, accepting a ride from someone unrelated of
the opposite sex can often entail getting into unlawful seclusion
(khalwa). [Explained in the answers below] When it does, it would be
haram to accept the ride.
Accepting such a ride could also lead to the unlawful, including
unlawful interaction, looks, or thoughts. When it does�or when there
is reason to fear this�it would be impermissible, as well.
This is where accepting rides from classmates, coworkers, and others
of the opposite sex whom one has ongoing dealings with is more
dangerous than things like taxi rides. [The fiqh of taxi rides is
explained in the answers below.] Other forms of �solitary interaction�
is akin to accepting rides in its details, even when it does not
entail unlawful seclusion.
The scholars remind us that, �There is nothing like safety,�
(al-salama la yu`adiluha shay�) and that we should not forget the
words of the Beloved Messenger of Allah (Allah bless him and give him
peace) that tell us that there is no test more trying for men than
women (and men for women).
Propriety would entail avoiding such situations, even when there is no
seclusion, nor any reason to fear harm from such interaction, except
in the most dire circumstances.
And Allah alone gives success.

Fathwa, - Audio: How to deal with free-mixing on campus and within MSAs

Question:
How to deal with free-mixing on campus and within MSAs
Answer:
In the Name of Allah, Most Merciful and Compassionate. May His
blessings and peace be on His Beloved Prophet, the best of creation,
and his family, companions, and followers

Understanding the Rites of ‘Eed Al-Adh-ha -I

During the first ten days ofThul Hijjah, the IslamicUmmahlives through
great days and virtuous nights that are full of the remembrance of
Allaah The Almighty and praising Him.
Pilgrims go to Makkah individually and in groups from all over the
world by air, sea and land. They represent a great scene of servitude
to Allaah The Almighty as pilgrims ask for the Mercy and Forgiveness
of Allaah The Almighty, remember and invoke Him while admitting their
humiliation, inability, poverty and need of Him. They attribute all
meanings of power, dignity, wealth and exaltation to Allaah Alone.
"Allaahu Akbar, Allaahu Akbar, La ilaaha illallaah, Allaahu Akbar,
Allaahu Akbar wa lillaahil-hamd."
The day of'Eed Al-Adh-hais a great day, in fact, the best day of the
year when all Muslims share happiness and pleasure; remember Allaah
and glorify Him, then pray and slaughter their sacrifice in order to
thank Allaah The Almighty for His blessings.
'Eedis a time of joy and happiness and we, as Muslims, feel happy when
we complete the acts of obedience and gain the Reward and Forgiveness
of Allaah. Allaah The Almighty Says )what means(:}Say, "In the Bounty
of Allaah and in His Mercy - in that let them rejoice; it is better
than what they accumulate."{]Quran 10:58[
Ibn Al-Qayyimsaid,"The day of Nahr )the 10th day of Thul-Hijjah( is
the Day of 'Eed and it is the day of the greater Hajj and the day
Allaah The Almighty and His Messenger declared their dissociation from
every polytheist."The Prophet, said:"The best day in the sight of
Allaah is the Day of Nahr and the day of staying at Mina )the eleventh
of Thul-Hijjah(."
During these blessed days it is permissible for you to perform
generalTakbeerat any time from the beginning ofThul-Hijjahuntil the
end of the Days ofTashreeq. RestrictedTakbeershould be recited after
the obligatory prayers; from theFajrPrayer on the Day of 'Arafah up
till the 'AsrPrayer of the last day ofTashreeq. Hence, try to
participate in reviving thisSunnahthat has been abandoned these days
and most people have forgotten it, even the righteous ones, and this
contradicts the deeds of our righteous predecessors.
You should know that thanking Allaah The Almighty for His blessings is
achieved through obeying Him, not by committing sins, so use your time
in performing acts of obedience such as remembering Allaah,
maintaining kinship ties, forgiving those who treat you badly,
avoiding sins whether in the way that you are dressed or by listening
to music and the like. It is through thanking Allaah that blessings
are maintained.
Be keen to attend the 'EedPrayer and listen to theKhutbahwithout
exposing your beauty and do not eat until you return home and eat from
your sacrifice.
You should know that it is prohibited to fast on the Day of 'Eedand
that there is no specific prayer or Quranic recitation recommended for
the night before'Eed.
It is favorable to provide more food, drinks and clothing for one's
family without extravagance.
The 'Eedsacrifice is one of the rites of Islam and it is a great act
of worship that Allaah The Almighty mentioned along with the prayer.
TheSunnah)tradition( of the Prophet,, clarified its virtue and showed
that the Prophet,, performed it regularly.
The 'Eedsacrifice is an animal that is slaughtered on the days of 'Eed
Al-Adh-hato gain the pleasure of Allaah The Almighty.
Allaah The Almighty Says )what means(:
·}So pray to your Lord and sacrifice ]to Him Alone[.{]Quran 108:2[
·}Say, "Indeed, my prayer, my rites of sacrifice, my living and my
dying are for Allaah, Lord of the Worlds. No partner Has He. And this
I have been commanded, and I am the first ]among you[ of the
Muslims."{]Quran 6:162,163[
·}And for all religion We Have Appointed a rite ]of sacrifice[ that
they may mention the Name of Allaah over what He Has Provided for them
of ]sacrificial[ animals. For your god is one God, so to Him submit.
And, ]O Muhammad[, give good tidings to the humble ]before their
Lord[{]Quran 22:34[
It was narrated on the authority of Anas ibn Maalikthat he said,"The
Prophetslaughtered )sacrificed( two horned rams, black and white in
color, and he slaughtered them with his own hands, mentioned the Name
of Allaah )saying Bismillaah(, said Takbeer )Allaahu-Akbar(, and
placed his foot on their sides )while slaughtering them(."]Al-Bukhaari
and Muslim[
Ibn 'Umarsaid,"The Prophetstayed in Madeenah for ten years during
which he used to slaughter a sacrifice every year."Slaughtering a
sacrifice is a confirmed act of theSunnahand it is unfavorable to
abandon it if the person can afford it.
Slaughtering a sacrifice is better than giving its price in charity.
Ibn Al-Qayyimsaid,"Slaughtering is better than giving the price of the
animal in charity even if the money was more than the price of the
sacrificial animal because the purpose of this is slaughtering the
animal and shedding its blood. If slaughtering was replaced by giving
money in charity, a great rite would have been deserted."
The original ruling for the 'Eedsacrifice is that it is slaughtered
for those who are alive as what the Prophet,, and his Companionsused
to do. This is in contrast to what some common people think, as they
think that sacrifice is for the dead people only.

Understanding the Rites of ‘Eed Al-Adh-ha - II

Sacrifice on behalf of the dead is of three types:
The first type is when the sacrifice is slaughtered on behalf of
people who are alive. For instance, a man might slaughter a sacrifice
for himself and his family including the dead among them, as the
Prophet,, used to slaughter a sacrifice and say that it is for
Muhammad and the family of Muhammad )including those who are dead(.
The second type is to slaughter a sacrifice for the dead. For
instance, one might donate a sacrifice on behalf of a dead Muslim
person. Jurists of the Hanbali School said that the deceased receives
the reward of such a sacrifice and benefits from it just like giving
charity on behalf of the dead. Some scholars said that the sacrifice
should only be slaughtered on behalf of the dead if he previously
entrusted his family to do so. However, it is wrong to slaughter a
sacrifice for the dead as a kind of donation or by virtue of the
deceased's will without slaughtering a sacrifice for themselves and
the rest of the family who are alive. By so doing, they abandon
theSunnahand are deprived of the reward of the'Eedsacrifice. This is
done out of ignorance as people do not know that theSunnahis to
slaughter a sacrifice for oneself and his family and that this will
include the dead and those who are alive, as the grace of Allaah is
all-Encompassing.
The third type is to slaughter a sacrifice on behalf of a dead person
by virtue of a bequest that he made. This should be executed just as
he said without any increase or decrease.
The time of the 'Eedsacrifice starts after the'EedPrayer as the
Prophet,, said:"Whoever slaughters after the prayer will have
completed the rites and followed the Sunnah of the Muslims."The time
of'Eedsacrifice ends at sunset of the last day ofTashreeq)the
thirteenth ofThul-Hijjah(.Slaughtering is permissible during four
days; the'EedDay which is the tenth ofThul-Hijjahand the three Days
ofTashreeqwhich are the eleventh, twelfth and thirteenth
ofThul-Hijjah. Slaughtering is permissible during the day or night
)slaughtering at night would be on the eve of the eleventh, twelfth
and thirteenth ofThul-Hijjah(.
If someone slaughters his sacrifice before the 'EedPrayer, this does
not suffice for the'Eedsacrifice and he should slaughter another one.
It was narrated that the Messenger of Allaah,, looked at sheep that
were slaughtered before the'EedPrayer and said:"Anyone who slaughtered
before the prayer should slaughter another sheep and those who did not
slaughter yet should slaughter in the Name of Allaah."
The 'Eedsacrifice is an act of obedience that is done with the
intention of drawing closer to Allaah The Almighty so, it should be
done according to what satisfies Him and this should fulfill two
conditions:
The first is to have a sincere intention without ostentation, seeking
fame and prestige or any of the gains of the worldly life or the
satisfaction of any creature.
The second one is to follow theSunnahof the Prophet,as he
said:"Whoever does something that does not belong to our matter
)religion( it will be rejected."
For the'Eedsacrifice to be in compliance with the orders of the
Messenger of Allaah,, it should meet certain conditions. The
conditions of its time were pointed out above. The following are the
four conditions that pertain to the sacrifice itself:
1.It should be owned by the person who sacrifices it as one cannot
makeUdh-hiyyahwith something that he does not own.
2.It should be livestock, namely camels, cows, sheep or goats.
3.It should have attained the age determined bySharee'ah)Islamic
legislation(: about six months for a sheep, one year for a goat, two
years for a cow, and five years for a camel.
4.It should be free of defects; the one-eyed whose defect is obvious,
the sick whose sickness is clear, the lame animal whose limping is
apparent, and the weak that has no marrow are not sufficient
forUdh-hiyah.

Understanding the Rites of ‘Eed Al-Adh-ha - III

If a person bought a sheep and it fell and broke its foot without
negligence on his part, it is permissible to slaughter it and it will
be sufficient for him. However, if it was broken as a result of
something that he did such as tying it too tightly or out of
negligence, he must replace it with a similar one.
What should be done with Udh-hiyah?
You have the right to eat from yourUdh-hiyah, and give some of the
meat to your relatives and neighbors and the poor people. Allaah The
Almighty Says )what means(:}So eat of them and feed the miserable and
poor.{]Quran 22:28[
The Prophet,, said:"Eat and save, and give in charity."In another
narration he said:"Eat, feed and save."]Al-Bukhaari[ The exact amount
of each part was not specified in the verse or in theHadeeth. Thus, it
is favorable to divide the slaughtered sacrifice into three parts; he
may eat one third, give one third as charity and give one third as a
present. This is recommended and not obligatory. It is prohibited to
sell any part of the slaughtered animal such as the meat, fat, skin
and so forth because this money is given as charity so, it is
impermissible to sell any of it. It is also impermissible to give the
butcher any part of the sacrifice for his fees but it is permissible
to give him something as a present or as charity.
If you want to practice thisSunnahyou should do what Umm
Salamahmentioned as she narrated that the Prophet,, said:"When you see
the new moon of Thul-Hijjah, if any one of you wants to offer a
sacrifice, then he should stop cutting his hair and nails until he
offers his sacrifice."According to another narration the Prophet,,
said:"He should not remove anything from his hair or skin."
ThisHadeethindicates that the one who wants to offer a sacrifice
should not cut any of his hair or nails from the beginning
ofThul-Hijjahuntil he slaughters his sacrifice. If the days
ofThul-Hijjahstarted and someone intended during these days to offer a
sacrifice, he should stop cutting his hair and nails from the moment
he intended to offer a sacrifice and there is no harm regarding what
he had cut before intending to offer a sacrifice.
Some people might think that if someone who intends to offer a
sacrifice and cut some of his hair or nails, his sacrifice will not be
accepted, but this is a mistake as there is no relation between the
acceptance of the sacrifice and cutting some of the hair or nails.
However, the one who cuts some of his hair or nails disobeys the
orders of the Prophet,, and he should ask for the forgiveness of
Allaah The Almighty, but this cutting does not affect the acceptance
of his sacrifice.
If someone needed to cut some of his hair or nails because of being
wounded or because his nail was broken and he needs to cut it or cut
part of his skin that harms him, it is alright to do so. It should be
noted that this ruling includes the one who wanted to slaughter a
sacrifice for himself or on behalf of another person, but the one who
was assigned as a proxy by another person by virtue of authorization
or a will is not included in this ruling.
The people on whose behalf the sacrifice is slaughtered are not
required to refrain from cutting their hair or nails. The proof of
this is that the Prophet,, used to offer a sacrifice on behalf of his
family )the family of Muhammad( and it was not narrated that he used
to forbid them from cutting their hair or nails.
Fulfill this great rite and do not be among those who are deprived;
who spend a lot and slaughter sacrifices all the year, but who become
lazy when the time of'Eedcomes. Be keen on doing good and righteous
deeds such as maintaining kinship ties, visiting relatives, abandoning
hatred, envy and grudges as well as purifying your heart, being kind
to the poor, the needy and the orphans by helping them and making them
happy.

Eid Mubarak, have a blessed and happy Eid!

Eid Mubarak to all ourfaithful readers, first time visitors, brothers
and sisters, and friends!
~
I thank Allah that I am alive to see another sunrise, to see my
daughter laugh and learn,to enjoy all the blessings that Allah has
given me, and to have another day to ask Allah's forgiveness, pray,
work, and think. Another day to strive to be a better Muslim, a better
father, and a betterhuman being.
We Muslims are people of patience and truth, and if we adhere to that
path then Allah will never abandon us, rather He willguide us, ease
our hearts, and open opportunities for us.
On this day of celebration,may Allah ease the hearts of all who are
suffering, replace pain with comfort and joy, sickness with health,
oppression with liberation, tyranny with freedom, and fill our hearts
with the hope and tawakkul (trust in Allah) that is sorely needed by
our Ummah.

Dought & clear, - Reciting the Basmalah in the prayer.

Must he say "Bismillahi rahman nirahim" quietly after finishing
al-fatihah in order to begin the sura he will recite? What if he
begins reciting in the middle of a sura?.
Praise be to Allaah.
Reciting the Basmalah (i.e., the phrase "Bismillaah ir-Rahmaan
ir-Raheem(in the name of Allaah, the most Gracious, the Most
Merciful)" is mustahabb (encouraged), not obligatory. It is mustahabb
if you are going to recite a soorah from the beginning, so the
worshipper says it before al-Faatihah. With regard to the soorah after
al-Faatihah, if he is reciting it from the beginning of the soorah,
then he should say the Basmalah, apart from Soorat al-Tawbah, because
the Basmalah is not recited at the beginning of it. If he is reciting
from the middle of a soorah, then it is not mustahabb to recite the
Basmalah.
The Standing Committee said:
The sound Sunnah indicates that the Prophet(peace and blessings of
Allaah be upon him) recited the Basmalah in prayer before al-Faatihah
and before other soorahs, apart from Soorat al-Tawbah, but he did not
recite it out loud in the prayers in which he recited Qur'aan out
loud.
Fataawa al-Lajnah al-Daa'imah, 6/378
They also said:
It is prescribed to recite the Basmalah in every rak'ah before
al-Faatihah and before every soorah apart from Soorat Baraa'ah (i.e.,
Soorat al-Tawbah).
Ibid.
And they said:
If (the worshipper) is going to recite a soorah after al-Faatihah, he
should recite the Basmalah silently beforehand. But if he is going to
recite a brief passage from the middle or end of a soorah, then it is
not prescribed for him to recite the Basmalah.
Fataawa al-Lajnah al-Daa'imah, 6/380
And Allaah knows best.

Dought & clear, - Guidance of the Prophet (peace and blessings of Allaah be upon him) regarding Eid prayers

I would like to know the guidance of the Prophet (peace and blessings
of Allaah be upon him) regarding Eid prayers.
Praise be to Allaah.
The Prophet(peace and blessings of Allaah be upon him) used to offer
the Eid prayers in the prayer-place (musalla). There is no report of
his offering the Eid prayer in his mosque.
Al-Shaafa'i said inal-Umm: It was narrated that the Messenger of
Allaah(peace and blessings of Allaah be upon him) used to go out on
the two Eids to the prayer-place in Madeenah, as did those (caliphs)
who came after him, unless there was an excuse such as rain etc. The
people of other lands did likewise, apart from the people of Makkah.
He used to wear his most beautiful garments to go out to pray. He had
a suit (hullah) which he would wear for Eid and Jumu'ah (Friday
prayer). A hullah is a two-piece suit of the same kind of fabric.
He used to eat dates before going out on Eid al-Fitr, and he would eat
an odd number of them.
Al-Bukhaari (953) narrated that Anas (may Allaah be pleased with him)
said: The Messenger of Allaah(peace and blessings of Allaah be upon
him) did not go out on the morning of Eid al-Fitr until he had eaten
some dates, and he would eat an odd number.
Ibn Qudaamah said: We do not know of any differing opinion concerning
the fact that it is mustahabb to eat early on the day of Eid al-Fitr.
The reason for eating before the prayer is so that no one will think
that it is essential to fast until the prayer has been offered.
And it was said that this was in order to hasten to obey the command
of Allaah Who enjoined breaking the fast after He enjoined fasting.
If no dates are available, he should have something else for
breakfast, even if it is only water, so that he can fulfil the Sunnah
in principle, which is to have something for breakfast before praying
on Eid al-Fitr.
With regard to Eid al-Adha, the Prophet(peace and blessings of Allaah
be upon him) used not to eat anything until he came back from the
prayer-place, then he would eat some of the meat of his sacrifice.
It was narrated that he used to do ghusl for both Eids. Ibn al-Qayyim
said: Two weak (da'eef) hadeeths have been narrated concerning this…
but it was proven from Ibn 'Umar, who was very keen to follow the
Sunnah, that he used to do ghusl before going out on the day of Eid.
And he(peace and blessings of Allaah be upon him) used to go out to
the Eid prayer walking, and come back walking.
Ibn Maajah (1295) narrated that Ibn 'Umar said: The Messenger of
Allaah(peace and blessings of Allaah be upon him) used to go out to
the Eid (prayer) walking and come back walking. Classed as saheeh by
al-Albaani inSaheeh Ibn Maajah.
Al-Tirmidhi (530) narrated that 'Ali ibn Abi Taalib said: It is Sunnah
to go out to the Eid (prayer) walking. Classed as hasan by al-Albaani
inSaheeh al-Tirmidhi.
Al-Tirmidhi said: Most of the scholars followed this hadeeth and said
that it is mustahabb for a man to go out to the Eid (prayer) walking.
It is mustahabb for him not to ride unless he has an excuse.
When the Prophet(peace and blessings of Allaah be upon him) reached
the prayer-place, he would begin the prayer with no adhaan or iqaamah,
and without saying "Al-salaatu jaami'ah(prayer is about to begin)."
The Sunnah is not to do any of these things.
And he did not offer any prayer in the prayer-place before or after
the Eid prayer.
The Prophet(peace and blessings of Allaah be upon him) would start
with the prayer, before the khutbah. He prayed two rak'ahs, with seven
consecutive takbeers in the first rak'ah, including takbeerat
al-ihraam (the takbeer with which the prayer begins), and a brief
pause between each two takbeers. There is no report of him saying any
particular dhikr between the takbeers, but it was narrated that Ibn
Mas'ood would praise Allaah and send blessings upon the Prophet(peace
and blessings of Allaah be upon him).
But Ibn 'Umar, who was always keen to follow the Prophet(peace and
blessings of Allaah be upon him), used to raise his hands with each
takbeer.
When he had completed the takbeers, he would start to recite. He would
recite al-Faatihah then reciteQaf wa'l-Qur'aan il-majeed(Soorah Qaaf
50) in the first rak'ah andAqtarabat il-saa'ah wa anshaqqa
al-qamar(Soorat al-Qamar 54) in the other. Sometimes he recitedSabbih
isma rabbika al-A'la(Soorat al-A'laa 87) andHal ataaka hadeeth
al-ghaashiyah(Soorat al-Ghaashiyah 88). Both were narrated in saheeh
reports, but no other soorahs are mentioned in saheeh reports. When he
had finished reciting he would say takbeer and bow. When he had
finished bowing and prostrating and had stood up again, he would say
five takbeers. When he had completed the takbeers he would start to
recite again. The takbeer was the first thing that he would do in each
rak'ah and his recitation was followed by rukoo' (bowing).
Al-Timridhi narrated from the hadeeth of Katheer ibn 'Abd-Allaah ibn
'Amr ibn 'Awf, from his father, from his grandfather, that the
Messenger of Allaah(peace and blessings of Allaah be upon him) recited
takbeer in the Eid (prayer), seven times in the first rak'ah before
reciting Qur'aan and five times in the second rak'ah before reciting
Qur'aan. Al-Tirmidhi said: I asked Muhammad – i.e., al-Bukhaari –
about this hadeeth and he said: There is nothing more sound than this
concerning this topic. And I say likewise.
When the Prophet(peace and blessings of Allaah be upon him) had
finished the prayer, he would move away and stand facing the people,
with the people sitting in their rows, and he would address them,
preaching and exhorting, with commands and prohibitions. If he wanted
to dispatch anyone on a mission he would do so, and if he wanted to
enjoin anything he would do that.
There was no minbar on which he would stand, and the minbar of
Madeenah was not brought out. Rather he would address them standing on
the ground. Jaabir said: I attended Eid prayer with the Messenger of
Allaah(peace and blessings of Allaah be upon him). He started with the
prayer before the khutbah, with no adhaan and no iqaamah, then he
stood, leaning on Bilaal, and enjoined us to fear and obey Allaah. He
preached to the people and reminded them, then he went over to the
women and preached to them and reminded them. Agreed upon.
Abu Sa'eed al-Khudri (may Allaah be pleased with him) said: The
Prophet(peace and blessings of Allaah be upon him) used to go out on
the day of al-Fitr and al-Adha to the prayer place. He would start
with the prayer, then he would go and stand facing the people, with
the people sitting in their rows… This hadeeth was narrated by Muslim.
The Prophet(peace and blessings of Allaah be upon him) started all his
khutbahs with praise of Allaah. It is not narrated even in one hadeeth
that he started the khutbah of Eid with takbeer. Rather Ibn Maajah
narrated in hisSunan(1287) that Sa'd al-Qaraz, the muezzin of the
Prophet(peace and blessings of Allaah be upon him) said: The
Prophet(peace and blessings of Allaah be upon him) used to say the
takbeer between the two sermons and he used to say takbeer a great
deal throughout the khutbah of Eid. This was classed as da'eef by
al-Albaani inDa'eef Ibn Maajah. Although the hadeeth is da'eef, it
does not indicate that the Prophet(peace and blessings of Allaah be
upon him) used to begin his khutbah with takbeer.
It says in Tamaam al-Mannah: Although it does not indicate that it is
prescribed to begin the Eid khutbah with takbeer, its isnaad is da'eef
and includes one man who is da'eef (weak) and another who is majhool
(unknown), so it is not permissible to quote it as evidence that it is
Sunnah to say takbeer during the khutbah.
Ibn al-Qayyim said:
People differed as to how the khutbah on Eid and on the occasion of
prayers for rain (istisqa') should begin. It was said that they should
begin with takbeer and it was said that the khutbah of istisqa' should
begin with prayers for forgiveness, and it was said that they should
begin with praise. Shaykh al-Islam Ibn Taymiyah said: this is the
correct view. The Prophet(peace and blessings of Allaah be upon him)
used to begin all his khutbahs with praise of Allaah.
The Prophet(peace and blessings of Allaah be upon him) granted a
concession allowing those who attended the Eid prayers either to sit
and listen to the khutbah, or to leave.
Abu Dawood (1155) narrated that 'Abd-Allaah ibn al-Saa'ib said: I
attended Eid (prayer) with the Messenger of Allaah(peace and blessings
of Allaah be upon him), and when he had finished the prayer he said:
"We are going to deliver the khutbah, so whoever wants to sit and
listen to the khutbah, let him do so, and whoever wants to leave, let
him go." Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
The Prophet(peace and blessings of Allaah be upon him) used to vary
his route on the day of Eid. He would go by one route and come back by
another.
Al-Bukhaari narrated (986) that Jaabir ibn 'Abd-Allaah said: On the
day of Eid, the Prophet(peace and blessings of Allaah be upon him)
would vary his route.

Dought & clear, - She gets yellowish and brownish discharge before and during her period, and that may lastall month

I am not married and my period comes regularly every month. But my
problem is that it starts off yellow, tinged with beige and brown, and
sometimes goes on for three or four days with pain in the lower
abdomen, intense agitation and bad mood. Then it becomes black for one
or two days at the most, then red blood comes for between five and
seven days, then it goes back to a brown colour, then yellow, then
after one or two days of the yellow discharge, sometimes there is a
white discharge, the sign of purity (end of the period), or sometimes
the yellow discharge continues until the next period, i.e., it lasts
for a month.
My question is: when should I pray and when should I stop praying?
When should I fast and when should I not fast?
Praise be to Allah.
Firstly:
The yellowish or brownish discharge that precedes the blood is not
regarded as the menses; the same applies to that which comes after
seeing the white discharge (that signals the end of the period),
because Umm Salamah (may Allah be pleased with her) said: "We used not
to regard the yellowish brownish discharge after the white discharge
(that signals the end of the period) as being of any significance."
Narrated by Abu Dawood, 307; classed as saheeh by al-Albaani inIrwa'
al-Ghaleel, 199
With regard to yellowish and brownish discharge that comes after the
bleeding and before the white discharge (that signals the end of the
period), this is regarded as menses, because of the report narrated by
Maalik inal-Muwatta', 130, from Umm Salamah, according to which she
said: The women used to send to 'Aa'ishah, the Mother of the
Believers, small vessels containing the pieces of cotton on which
there were yellowish traces from the menstrual blood, and they would
ask her about praying, and she would say to them: Do not be hasty
until you see the white discharge, referring to that which signals the
end of the period.
This was also narrated by al-Bukhaari in a mu'allaq report (Kitaab
al-Hayd, Baab iqbaal al-Maheed wa idbaarihi; classed as saheeh by
al-Albaani inIrwa' al-Ghaleel, 198
Based on that, the yellowish or brownish discharge that lasts for
three or four days before the bleeding starts is not regarded as
menses, and you should not stop praying or fasting at that time.
The black blood and the red blood that comes after it, and the
yellowish discharge, are menses, until you see the white discharge or
complete dryness.
If you see the white discharge or complete dryness, any discharge
after that, yellowish or brownish, is not regarded as menses.
Please see questions no. 171945, 157020and 82507
Secondly:
If the red blood continues, or the yellowish or brownish discharge
that come after it, before the white discharge or complete dryness
appear – if that goes on for longer than fifteen days, then you
aremustahaadah(i.e., experiencingistihaadahor irregular, non-menstrual
bleeding), according to the majority of scholars. Some scholars say
that istihaadah cannot be proven unless that continues for the entire
month or for the entire month apart from two or three days. This is
the view favoured by Shaykh al-Islam Ibn Taymiyah and those who
followed him and those who do not think there is any maximum length
for the menses, and their view is closer to the apparent meaning of
the evidence.
If it becomes clear that you are experiencing istihaadah, then in the
following months you should act in accordance with your cycle as it
was in the past. So you should stop praying and so on for the duration
of bleeding, until the appearance of the white discharge (signalling
the end of the period) that you mentioned in your question, then you
should do ghusl. For example, if your period, before experiencing
istihaadah, used to last for ten days, then you should do ghusl after
the tenth day, and do wudoo' at the time of each prayer.
A woman who did not have a regular cycle before experiencing
istihaadah should base her actions on differentiating between
different kinds of bleeding. This has been explained in the answer to
question no. 68818
Our advice to you is to consult a specialist doctor for treatment of
these ongoing discharges.
And Allah knows best.

Some Foreseen Events in the life of Nargis Khatoon (sa)

Shaikh Tabarsi, one of the great scholars and traditionists of the
fifth century, in his book titled Al-Gaiba (Seclusion ) reported Bishr
Al-Ansari (a servant of 10th Imam, Imam Ali Al-Naqi (as)) as saying
that one day, Imam Ali Al-Naqi (as) called him and said: "O' Bishr,
you are from the Ansars (inhabitants of Madina who believed in and
supported Prophet Mohammad (SAW) when he migrated from Makkah to
Madina in the early years of Islam) who have always been our loyal and
our trustworthy through generations, therefore I want to exalt you and
chasten you with the honor of carrying out a furtive mission."
Bishr Al-Ansari said that he became very anxious as Imam Ali Al-Naqi
(as) wrote a letter in Roman language, closed it and affixed his seal
on it. Then he took out a yellow bundle containing 220 golden Dinars.
Imam Ali Al-Naqi (as) handed me the gold bundle and the letter telling
me to go to Baghdad and to be near the crossing of Euphrates there in
the morning of so and so day. Imam Ali Al-Naqi (as) said: "when you
see the arrival of ships with many captive women brought in for sale
as slave girls, stay put as various panders for the Abbasid and a
number of young Arab buyers gather around. Watch from distance a slave
trader by the name of Umar bin Yazid Al-Nakhas, until he brings out a
slave girls wearing silk and looks so and so. She will refuse to take
the veil off her face, she will decline to show herself off or even
let anyone touch her. She will cry out in Roman language to save her
chastity from being attacked."
Imam Ali Al-Naqi (as) added: "One buyer will admire her chastity and
offers the salve trader 300 Dinars to buy her from him. She will say
to him: I have no desire for you even if you wore King Solomon's
clothes and owned a kingdom like his, so do not waste your money on
me. The slave trader will say to her: What's the idea? You are to be
sold anyhow. She would reply: Why the hurry? I will choose a buyer
whom my heart likes and accepts his loyalty and honesty. Then you
approach the slave trader and tell him that you have a letter from a
nobleman written in Roman language and inscription describing his
generosity, loyalty, benevolence and noblesse. Show her this letter,
and that if she tends to accept the vices of the writer, then you
could buy her for him."

Thirteenth Infallible Description:

Name:HasanTitle:Al-Askari
Designation:11thImamKunyat:Abu Muhammad
Father:Ali Ibne MuhammadMother:Saleel/Hadeesa Khatoon
Born:8thRabi'a 2 232 AH (846 AD)Died:8thRabi'a 1 260 AH (874 AD)
Martyred:Poisoned by Mo'tamadBuried:Samarra, Baghdad
Lived:28 years Details1 Details2
Thirteenth Infallible Sayings:
*.Your guaranteed sustenance (Rizq) should not take you away from
fulfilling your religious duties.
*.Generosity has a limit, which when crossed becomes extravagance;
caution has a limit which when crossed becomes cowardice; thriftiness
has a limit, which when crossed becomes miserliness; courage has a
limit, which when crossed becomes fool-hardiness. Let this moral
lesson suffice: refrain from doing anything which you would disapprove
of if done by someone else.