Imam Abu Hanifa

Imam e Azam Abu Hanifa strange ways. An example is of Ibn Abdul Barr,
who wrote in his book Jaami'al-bayaan, Imam Hummad had once said that
the scholars of Hijaaz have no knowledge. He also said that our
children know more than them. He also said that Imams Ataa ibn Rubaah,
Tawoos, and Mujaahid had no knowledge. Imam Zuhri said, whilst
commenting on the scholars of Makkah, he had never seen anyone break
the walls(i.e the rules) of Islam more than the scholars of Makkah.
Even though great Sahaba and Taabe'een were resident in Makkah.
We know that Shaabee and Ibraheem Nakhee were great scholars but they
used to attack each other. Shaabee said "Look at at Ibraheem Nakh' ee!
He asks me masaa'il by night and preaches to the people in the morning
as though it is his own research!" Ibraheem Nakhee said: "Look at
Shaabee! He is a liar, and narrates Hadith from Masrook, but he has
never met him!" Imam Dahaaq once boasted that he know more than the
companions. Imam Sayyid bin Jubair once said that Shaabee was a liar.
He also said about Imam Ikramah that he is the student of Abdullah bin
Abbas and he attributes false Ahadith to ibn Abbaas.
Imam Malik said about Muhammad bin Is-haaq that he is was one of the
dajjaal. Imam Malik also said about the scholars of Iraq that they
have become like the people of the book, so don't say that they are
speaking the truth or that they are lying. Imam Abdullah bin Mubarak
once said, "I don't consider Imam Malik to be a scholar" Imam Abu
Hanefah said about Imam 'Amash that he has never kept the fast of
Ramadhan nor taken the bath of major impurity. Imam Yahya bin Mu'een
has criticised the high-ranking scholars of Hadith. He has even said
that Imam Shafi' is weak in Hadith. This is the situation of the
scholars of Hadith but the strangest thing is that human weaknesses
even overcame the Sahabah. For this reason the Sahabah used to
critisize each other. An example is Abdullah bin Umar, who when was
told that the Witr Salaah was not compulsory by Abu Hurairah, said
that Abu Hurairah was a liar.
Hadrat A'isha (Radiall hu anha) once said the Anas bin Malik and Abu
Sa'eed Khudree do not know anything
About Hadith as they were children at the time of the Prophet [May
Allah bless him and grant Him peace]. Once Hasan bin Ali (Radiall hu
anhu) interpreted a verse of the Qur'an and someone said that ibn Umar
and Abdullah bin Zubair have given another interpretation. Hasan then
said that they are both liars. Hadrat Ali (Radiall hu anhu) once said
that Mugheerah bin Shubah is a liar. Ubaidah bin Thabit said that
Mas'ood bin Aws Ansaari is a liar, even though he fought in the battle
of Badr.
If one wants to investigate this matter further one can read the
history of jarh-ut-ta'deel. These books have critisised other
scholars. The reason for this is that they were human and had human
weaknesses and so sometimes they would call a weak scholar a good
scholar, and vice versa. It is necessary to refer to these books
carefully before making any presumptions about a particular scholar.
[Tafheemaat, chapter, maslak-e-it'daal, by Sayyed mawdoodi]
It is proved, from the above, that if a scholar claims something about
another scholar then we cannot say that his claim is always correct.
The only thing that we can conclude is that the claim is only the
scholar's personal view. If we say that the claim is always correct
then we would have to accept every scholar's word, which is
impossible. An example is that of Hadrat Abbas (Radiall hu anhu)
claiming that the Ali (Radiall hu anhu) was a liar, sinner, and
betrayer. We cannot accept that Hadrat Ali (Radiall hu anhu) was
actually that which Abbas (Radiall hu anhu) said. This is because we
know about the greatness of Hadrat Ali (Radiall hu anhu) who was
neither a liar nor betrayer. He was one of the ten who was given glad
tidings of Jannah (Paradise) in their lifetime and the fourth
Khaleefah of Islam. We know also that Imam Malik was a great scholar
so no-one can accept Abdullah bin Mubaarik's claim that Imam Maaik was
not a scholar. We also do not accept Imam Yahya bin Mu'een's claim
that Imam Shaafe'ee was weak in Hadith. In the same way, no-one can
accept the claims made against Imam Abu Hanefah by following what some
scholars say about him. In short, we have to see what the majority of
scholars have said about a particular scholar and then accept or
reject their opinions.
Now let us look into the second person who is often used to justify
attacks against Imam Abu Hanifah Rahmatullah alayh
2) Khatib al Baghdadi:
His correct name was Abu bakr Ahmed Bin Ali Al Khatib Al Baghdadi and
he passed away 463 Hijra. Khatib Baghdadi was a great scholar of
Hadith wrote many books on Usul-al-Hadith (principles of Hadith) but
his most popular book is Tareekh Baghdad, (written in 14 volumes). The
copy that I am using was issued in Al Maktaba Salfia Al Madina Al
Manawara. If we look at volume 13 under the life history of Nauman Bin
Sabit (name of Imam Abu Hanifah Rahmatullah alayh) there are two
chapters on Imam Abu Hanifah Rahmatullah alayh.
In the first chapter he writes how the other scholars have praised
Imam Abu Hanifah Rahmatullah alayh and in the second chapter he talks
about what the enemies of Imam Abu Hanifah Rahmatullah alayh said
about him. Khatib Baghdadi said that I personally recognized the
greatness of Imam Abu Hanifah Rahmatullah alayh and his knowledge. It
is my right that where I have mentioned his excellence I can also
bring forward the opinions of the people who were against him. The
enemies of Imam Abu Hanifahh do not mention those narrations, which
are in praise of Imam Abu Hanifahh. They only mention Khateeb's
narration, which are against him- and imply that al Khateeb too was
against the Imam.
Before we go further, at this point it can be concluded that whatever
has been said against Imam Abu Hanifah Rahmatullah alayh cannot be
accepted as the truth:
Our Shaykh Shah Abu Al Hassan Zaid Farooqi Naqsh Bandi said: "In 1931
I was in Egypt. In that period an article was published in the popular
newspaper Al Ahraam that Khateeb's Tareek has been published and will
be available soon. In his Tareekh there is one chapter against Imam
Abu Hanifah. Al Azhar decided that it was upon themselves to respond
to this chapter written by Khatib Baghdadi. This response was then
printed in the footnote of the book Tareekh Baghdad. Upon reading the
above book and its footnote it is clearly understood that the said
chapter is totally untrue.
Furthermore it is noted that whosoever reported Khateeb's accusations
against Imam Abu Hanifah Rahmatullah alayy. We see that in the same
book he also says that these narrators are not trustworthy. Moreover
Muhadis Al Asar Alama Zahidul Al Kausri (Rahmatullah Alai) wrote a
book called Taneeb Al Khatib in which he clarifies that truly these
accusations are false and notes that all the evidences used were from
the same book Tareekh Baghdad.
Now let us see what Khateeb says about Imam Abu Hanifah Rahmatullah
alayh in Tareekh Baghdad under the biography of Imam Abu Hanifah
Rahmatullah alayh. (a number of examples are taken)
1. Khateeb says Imam Abu Hanifah Rahmatullah alayh was from the Murj'iee
2. He says that Imam Abu Hanifah Rahmatullah alayh confirmed that Riba
(interest) is halal (Permissible)
3. In Imam Abu Hanifah Rahmatullah alayh Halqas (meetings) there was
no salutation
(Salaah/blessings) bestowed on the Prophet [May Allah bless Him and
grant Him peace].
3. Imam Abu Hanifah Rahmatullah alayhs and his students were like
Christians. (As'tagfirullah) (Changing Qur'an and Sunnah like the
Christians).
4. Imam Abu Hanifah Rahmatullah alayhs followers said that his
knowledge was greater than that of the Prophets [May Allah bless Him
and grant Him peace]. ('Astagfirullah')
5. Imam Abu Hanifah Rahmatullah alayh used to say that had the Prophet
[May Allah bless Him and grant Him peace] been present at his time he
would have taken his opinion (that is He would have learnt many
things) from me. ('Astagfirullah')
6. When a Hadith would be presented he would reject and say scrap this
with the pig's tale.
[Tareekh Baghdad by Khateeb Al-Baghdadi under Nu'maan Bin Thabit]
We do not need to go any further as you will have already realised
that this is not acceptable by any Muslim. From the above accusations
let us clarify one thing that the other accusations are very similar.
Imam Abu Hanifah Rahmatullah alayh said that if Usman Bathi Al Basri
was present in my time he would have taken many of my opinions but the
above narrator Khateeb al-baghdadi removed Usmans name and replaced it
by the Prophet [May Allah bless Him and grant Him peace].
[Footnote, Tareekh Baghdad chapter Abu Hanifahh]
Khateeb took this information from Yusaf Bin Sabat, Abi Nassar, Azdi,
and Al Wass Wassy, In the same book, Khateeb also wrote about these
narrators, that:
One of them was who used to make fabricated Hadiths. One of them was
weak in the Hadith, the other was a person who did not even believe in
Hadiths. One of them was Qadari (Sect), one of them used to make up
fabricated stories.
To prove that Imam Abu Hanifah Rahmatullah alayh was a Kaffir. From
the writings of Khateeb, we are led to believe that Imam Abu Hanifah
Rahmatullah alayh was an atheist, Jew, innovator, etc., etc., we seek
shelter in Allah, from this!!!
Now we shall review the accusations that were made against Imam Abu
Hanifah Rahmatullah alayh who said that he was a Murji'i. Who were the
Murji'ee? And who called Imam Abu Hanifah Rahmatullah alayh one?
Allama Shahar Sattaani, wrote in his famous book Al Milal, that:
In the early days the Shi'ahs began to propogate stories against Abu
Bakr and Umar Radi Allaho unhooma. During a period where there were
differences amongst the Companions, the Shi'ahs also made strange
stories concerning their differences. It was also the time when the
Khawarij declared the majority of Muslims, as Kafir they believed that
whoever committed a major sin was a Kafir. At this time,the sahiah
sect became famous. They said that differences that the companions of
the Prophet [May Allah bless Him and grant Him peace] had should go
without anything said about them, we should remain silent, and the
matter will be dealt with Allah Sub Hana hu Wataala. They also
believed that those Muslims who commit a great sin (Kabiraa) are not
kafirs. Some of the Murji'e believed that Imaan (Faith) is embedded in
the heart, so that, if someone utters blasphemous remarks, or worships
statues, or has a belief like a Jew or Christian, or worships whatever
he likes, he still is beloved to Allah and a perfect Muslim. They thus
believed that if a Kafir was to perform a good act then he/she would
receive no benefit from it, similarly, if a Muslim was to indulge
himself in blasphemous he/she remarks, or commits any major sin, it
would have no effect on his/her Imaan. In this way, they left all good
actions out and they openly indulged themselves in bad actions.
Imam Abu Hanifah Rahmatullah alayh also said that those who commit a
major sin were not Kafirs. The enemies of Imam Abu Hanifah Rahmatullah
alayh picked upon this point to argue that he was a Murji'e. Imam Abu
Hanifah Rahmatullah alayh openly conducted good acts and never said
not to do good actions. He also never encouraged people that worship
what you like. The Mutazillah called every one who did not agree with
them concerning their belief as Murji'e. The Khawarij, on the other
hand, argued that the one who claimed that to perform a major sin is
not to be a Kafir. In this way, the Khawarij and Mutazillah gave Imam
Abu Hanifah Rahmatullah alayh the title of Murji'ee. These two sects
not only called Imam Abu Hanifah Rahmatullah alayh a Murji'e, but many
other great scholars of Islam, such as: Hassan Bin Muhammad, Sa'eed
Ibn Jubair, Talaq Bin Habib, Umar Bin Murar, Mahaarib Bin Wassaar,
Maqaatil Bin Sulimaan, Hamaad Bin Abi Sulaimaan, called a number of
the scholars as Murji'e.
[Al Milal, By Allama Shahar Sitaani, Madhab Al Islammiya and Hiyaat
Imam Abu Hanifah Rahmatullah alayh, By Allama Abu Zuhraar Misri]
If Imam Abu Hanifah Rahmatullah alayh was a Murji'ee, it would have
become apparent in all the Hanafi books that it is permissible to
worship the cross, idols or you can be a Christian, Jew etc. Why is it
then that in the Hanafi books it is clearly stated that to worship
idols, the cross etc., is Kufr? (See the books of Hanafi Fiqh)
Why is it also, that there is a special book, which explains what
punishments are expected for those who perform bad acts? If you take
any book concerning Hanafi Fiqh, you will see two chapters dedicated
to explaining what things can make you a Kafir. The other chapters
will deal with the punishments' that those people will receive who
indulge themselves. In acts of adultery, stealing and other evil acts.
This is a clear proof that those who claim that Imam Abu Hanifah
Rahmatullah alayh is a Murji'ee, is repeating those accusations made
by the Khawarij and the Mutazalah are wrong.
There is another accusation made by people that Imam Abu Hanifah
Rahmatullah alayh knew only seventeen Hadith. Let's examine what
little truth this bears but before we go further lets see the sources
from which Imam Abu Hanifah Rahmatullah alayh extracted his
information.
Hafidhh Iban Al Qayyim states:
Allah Soob ha Na hu Wat'aala sent the Prophet [May Allah bless Him and
grant Him peace] to teach Islam. During that early period those that
learnt became known as companions which were over hundreds of
thousands, out of which one hundred and thirty (130) gave more Fatwas
than the rest. There were seven amongst the companions that gave the
highest number of Fatwas. Those seven were Umar Bin Khatab, Ali Bin
Abu Talib, Abdullah Bin Masaud, Umul Momineen Aisha, Zaid Bin Sabet,
Abdullah Bin Abbass, Abdullah Bin Umar Radi allahounhoom. Umar sent
Abdullah Bin Masaud to reside at Koofa. This was because Abdullah Bin
Masaud had great knowledge. Prophet [May Allah bless Him and grant Him
peace] said in a statement that he was great scholar.
Once two groups of people came from Syria and Koofa to visit Umar.
Umar gave gifts to both groups and the group from Koofa asked Umar
"why is it that we have received less than the Syrians." Umar replied:
'Did I not give you Abdullah Bin Masaud which is the greatest of all
gifts'. Abdullah Bin Masaud often said that I know about every Surah
in the
Qur'an and further who and what it was revealed for, if I know a
person that knows more than me I must go to him and learn from him.
Ibn Umar used to say Ibne Masaud is filled with knowledge. Imam Ibn
Jareer says that there is no other companion whose students wrote all
his Fatwas and his Fiqh, except Abdullah ibn Masuood. After a short
while hundreds of other companions also went to Koofa to reside there.
Later when Ali became Khaleefah he also moved to Koofa that is how
Koofa became the capital of the Islamic State. This then influenced
further companions to move to Koofa. Koofa became one of the center
points of knowledge of the Companiuns. At that time the most popular
school was of Ali and Abdullah Bin Masaud.
Later on some people started to attribute fabricated narrations linked
to Ali. Which is why the only acceptable narrations of Ali are those
which are through his generation and through students of Abdullah Bin
Masuad. Ali and Abdullah Bin Masaud had many popular students like
Umar Bin Sharjeel, Masrooq, Al Qamma, and others. And then Abraham and
Hammad Bin Suleiman became their students and Imam Abu Hanifah
Rahmatullah alayh became their student.
[Aalam Al Muwaqqaiy-een Chapter Qiyyas by Hafidhh Ibn Al Qayyim]
Imam Ibn Sa'ad says:
One large group of Companions started to reside in Kufa, There were
more than five hundred companions residing in Kufa. That is why Umar
Radi allaho unho said that Kufa is the center of the treasure. (Faith)
Kufa was the center at that time of knowledge.
[Tabaqat Ibn Sa'ad volume 6 chapter Kufa]
In the very same Kufa Imam Abu Hanifah Rahmatullah was born. In the
same place, he acquired his knowledge, he saw and learnt from the
Companions and learnt from the Tabe'een. To learn more knowledge he
often travelled to Makkah, Madina, Syria, Yemen and Basra. How can it
be said that he only knew seventeen Ahadith? It is like saying to a
Hafidhh of the Qur'an that he knows Surah Fat

Women site, - Muslim Women in The Field of Medicine - III

Based on the texts of Sharee'ah )Islamic legislation(, the hopes that
we attach to our sisters who work in the medical field )including
doctors, nurses, social workers and officials(, include the following:
• Good intention:This is not confined to this field, but it is
required from every Muslim man and woman, because it turns one's work
into a rewardable act of worship.
Is it hard for a woman to intend that she fulfills a collective duty
by working in this field?
Undoubtedly, having such a good intention entitles one to additional
reward from Allaah The Almighty, along with the original reward for
undertaking a collective duty.
Is it hard for the woman who works in this field to intend to satisfy
the needs of the Ummah )nation( to be independent of the non-Muslims
and avoid the evils of their presence among us?
Is it hard for her to intend to do good for her fellow women by
treating them, while simultaneously being a source of psychological
comfort for them?
These intentions cost nothing; however, they entitle one to a great
reward in addition to their role as moral and behavioral regulators of
one's work.
The presence of such great intentions in our hearts will lead to the
eradication of many things that are not in accordance with the
teachings and rulings of the Sharee'ah.
• Acting as a role modelfor Muslim women as well as men by combining
both adherence to the religion and utilizing the means of the latest
technologies and modern sciences.
Some people in our Muslim communities believe that scientific and
technological progress necessitates neglecting many of the Sharee'ah
regulations. They try to convince us that we cannot achieve any
material progress without forsaking some parts of our religion. On the
other hand, some people say that we must forsake material advancement
to protect the religion, which is more precious. However, this is
unrealistic, because the absence of Muslim male or female doctors will
force Muslims to go to a non-Muslim doctor.
The contradiction between adherence to the rulings of the Sharee'ah
and achieving material progress is an illusion that results from two
reasons:
- Ignorance about religion, which makes some people forsake some of
their religious duties.
- A defeatist attitude, which leads to sacrificing many of the
principles of the Sharee'ah.
The solution lies in acquiring true knowledge that creates a balance
between the commands of Allaah The Almighty and the requirements of
material progress which Allaah The Almighty made available to all
people. Allaah The Almighty Says )what means(:}It is He who created
for you all of that which is on the earth.{]Quran 2: 29 [
• We hope to see medical workers among the most active people in the
field of Da'wah )Islamic propagation( and enjoining what is good. We
do not mean that clinics and hospitals should turn into halls for
delivering lectures or Khutbahs;)sermons(, rather, we mean that
medical workers should utilize their status to encourage people to do
what is good.
You know that Christian evangelists uses medical services to spread
their message in Islamic and non-Islamic countries. Their profession
does not prevent them from exploiting their work in spreading
Christianity and enticing thousands or millions of people towards
apostatizing from Islam. The reality in Indonesia for example is
appalling and reveals the horrible deception and exploitation of
people's needs.
Consequently, it is inappropriate for some Muslims to reject our call
for using medical services to benefit Da'wah activities, because we do
not call on doctors to leave their work to deliver Khutbahs; rather,
we ask them to deal with people kindly, speak with them gently, and
draw their attention wisely to avoid violations.
• We hope that workers in the medical field )men and women( will
utilize their distinguished social status, which makes their advice
more acceptable. The new professions in any society retain
appreciation as long as its people are few. Hence, people appreciate
their efforts and accept their recommendations. Advice from a doctor
might be more influential for some people than advice from an Islamic
caller or a teacher. Therefore, you should not lose or neglect this
blessing that Allaah The Almighty has bestowed upon you.
• Our medical environment today is inherited from others and thus it
contains good and bad elements --whether in terms of the program,
administration, or practices. Thus, we should work on correcting the
wrong elements through continuous revision, self-criticism and good
behavior.
It is a very negative approach to surrender to every new innovation or
theory that comes from non-Muslim communities. We are not saying that
everything that comes from these disbelieving communities is bad and
condemned. Some material systems and values apply equally to Muslims
and non-Muslim, however, there are behaviors and administrative
approaches that should be modified to accord with Islamic teachings.
The medical field is not above criticism, but it is also not an open
topic for everyone. If we want people to respect this field, we should
not resist correction, reform, and constructive criticism.
• We hope to get rid of the obstacles that face many of those who love
the field of medicine and want to work in it, particularly women.
These obstacles deprive them from any opportunity of positive
interaction in this field and they can be divided into two types:
1- Organizational and administrative obstacles upon which these
institutions are founded.
2- Obstacles created by the behavior of some workers in the field.
According to what is hear from doctors, there is no doubt that the
medical field is in great need for male workers, and a greater need
for female workers. Indeed, there is a social problem, because many
people want to work in this field but they have several fears
regarding it and prefer to keep away in spite of their belief in its
great importance.
Possibly, those who are at the top of the administrative,
organizational and even behavioral hierarchy are the ones who create
these obstacles, which has diminished the quality and quantity of the
medical workforce. Hence, it is the responsibility of each member of
this institution to work towards removing these obstacles. This is the
responsibility of senior officials, directors and even ordinary
individuals, whose behavior might have given a particular impression
about this field and we think that there is no need to clarify
further, as even a word is sufficient indication to a wise person.
• We hope to see interdependence between the various branches of
medicine )medical services, nursing, social service, and
administration(. We also hope to see separation between men and women.
This is not just a dream, because it is a reality in some countries.
Separation means getting rid of the negative aspects and creating a
comfortable atmosphere for medical workers )men and women( and the
general people in such a way that contributes to the success of work
in the field of medicine. We all know that many women prefer to be
checked and treated by female doctors, because they can deal with them
freely, easily and comfortably.
We are not saying that this separation will take place overnight.
However, we should work towards instituting practical steps, and a
clear strategy towards this necessary and possible end.
Of course, in certain circumstances it may be necessary for women to
be checked by men and vice versa, and this is acceptable under the
Sharee'ah as long as it remains within the limits of necessity.
We suffer from shortage in female medical cadres, so, we should start
working towards candidates who are suited to achieve this purpose.
The future requires expansion in this field along with the regulations
that encourage people to interact with its practitioners comfortably
and confidently.

Women site, - Asceticism is the Way to be Loved - I

Asceticism, or Zuhd, is to abandon the desire for something for the
sake of something which is better, and to abandon the comfort of this
world for the sake of that of the Hereafter. It also means that the
heart should not desire anything that one does not possess. Knowing
that this worldly life is temporary and will eventually come to an end
helps the slave of Allaah to be this way.
Allaah The Almighty Says )what means(:}Know that the life of this
world is but amusement and diversion and adornment and boasting to one
another and competition in increase of wealth and children - like the
example of rain whose ]resulting[ plant growth pleases the tillers;
then it dries and you see it turned yellow; then it becomes
]scattered[ debris. And in the Hereafter is severe punishment and
forgiveness from Allaah and approval. And what is the worldly life
except the enjoyment of delusion.{]Quran 57:20[ Allaah The Almighty
has called this life the "enjoyment of delusion" and has forbidden us
from being deceived by it. He has also informed us of the evil end of
those who are deceived by this worldly life, He warns us of being
considered with the same recompense that they deserved for what they
committed and has dispraised whoever is satisfied or feels secure
therein. He has dispraised such people because He knows that after
this worldly life is an abode which is greater and more honored: the
home of final settlement.
In addition, the slave of Allaah the Almighty knows that his
asceticism in this worldly life will not prevent him from receiving
what was decreed for him and his keenness on it does not bring him
what was not decreed for him. When the slave of Allaah The Almighty is
certain of this fact, he will abandon the inclination to things that
do not bring benefit in the Hereafter. However, being ascetic towards
things that bring benefit in the Hereafter is not a religious act and
its doer is addressed in the verse in which Allaah The Almighty Says
)what means(:}O you who have believed, do not prohibit the good things
which Allaah has made lawful to you and do not transgress. Indeed,
Allaah does not like transgressors.{]Quran 5:87[
The Essence of Asceticism
Asceticism in this worldly life does not mean that one should reject
it, as Sulaymaan )Solomon( and Daawood )David(, may Allaah exalt their
mention, were the most ascetic men of their time while they had
considerable wealth, kingship and a number of wives. The Prophet,
sallallaahu 'alayhi wa sallam, was the most ascetic person ever, yet
he had nine wives. 'Ali ibn Abi Taalib, 'Abdur-Rahmaan ibn 'Awf,
Az-Zubayr and 'Uthmaan, may Allaah be pleased with them, and many
others were ascetic people while they were wealthy. Imaam Ahmad was
asked, "Can a rich person be ascetic?" He answered, "Yes, if he does
not rejoice with the increase of his wealth or grieve over its
decrease."
Al-Hasan, may Allaah have mercy upon him, said, "Asceticism does not
mean wasting wealth or making what is lawful unlawful; rather, it is
to have confidence in what is in the Hand of Allaah more than what is
in one's own hand, and ]it is also[ that one's condition at the time
of a calamity and that under normal circumstances is alike; and to
have the same attitude towards the one who praises you and the one who
dispraises you for the sake of the truth." This is true asceticism,
therefore, a slave of Allaah The Almighty might be the richest person,
yet he is of the most ascetic because his heart is not attached to
this worldly life. On the other hand, another slave of Allaah The
Almighty may be the poorest of people, but he is not an ascetic at all
because his heart clings to this worldly life.
Kinds of Asceticism
Asceticism with regards to abstaining from what is unlawful is an
individual obligation, and abandoning suspicious matters is obligatory
if it is a strong suspicion; however, if it is weak, abandoning the
suspicious matter is merely recommended. There is asceticism with
regards to abandoning speech, looking, inquiring, meeting and other
things that are not required or called for. Also, there is asceticism
regarding people and asceticism regarding one's own self when one
sacrifices himself in the cause of Allaah The Almighty. The
comprehensive asceticism is being ascetic in everything except in
things that are with Allaah The Almighty and being ascetic in
everything that keeps him away from Him. The best kind of asceticism
is one that is concealed, and the most difficult kind is in things
that are lawful.
Virtues of Asceticism
In many verses, Allaah The Almighty praises asceticism and dispraises
any inclination to worldly life, as He the Almighty Says )what means(:
•}And they rejoice in the worldly life, while the worldly life is not,
compared to the Hereafter, except ]brief[ enjoyment.{]Quran 13:26[
•}The example of ]this[ worldly life is but like rain which We have
sent down from the sky that the plants of the earth absorb - ]those[
from which men and livestock eat - until, when the earth has taken on
its adornment and is beautified and its people suppose that they have
capability over it, there comes to it Our command by night or by day,
and We make it as a harvest, as if it had not flourished yesterday.
Thus do We explain in detail the signs for a people who give
thought.{]Quran 10:24[
•}In order that you not despair over what has eluded you and not exult
]in pride[ over what He has given you. And Allaah does not like
everyone self-deluded and boastful -{]Quran 57:23[
Also, Allaah The Almighty relates the story of the believing man of
the family of Fir'awn )Pharaoh(, where He Says )what means(:}O my
people, this worldly life is only ]temporary[ enjoyment, and indeed,
the Hereafter - that is the home of ]permanent[ settlement.{]Quran
40:39[
Ibn Mas'ood, may Allaah be pleased with him, narrated that the
Messenger of Allaah, sallallaahu 'alayhi wa sallam, said:"I forbade
you to visit graves, but you may now visit them as this would make you
ascetic towards this worldly life and remind you of the
Hereafter."Sahl ibn Sa'd As-Saa'idi, may Allaah be pleased with him,
said, "A man came to the Prophet, sallallaahu 'alayhi wa sallam, and
said, 'O Messenger of Allaah, guide me to an action which, if I do it,
Allaah will love me and the people will also love me.' The Prophet,
sallallaahu 'alayhi wa sallam, said:'Be ascetic in this worldly life
and Allaah would love you. Be ascetic towards what is in the hands of
others ]meaning, do not desire what is in their possession[ and they
would love you.'"Sahl ibn Sa'd As-Saa'idi, may Allaah be pleased with
him, also said, "The Prophet, sallallaahu 'alayhi wa sallam,
said:'Were this worldly life worth even the wing of a mosquito in the
sight of Allaah, He would not have given even a drink of water to a
disbeliever in this worldly life.'"
The Prophets Were the most Ascetic of People
The Prophets and Messengers are examples for people in their
asceticism in this worldly life and inclination to the Hereafter, as
Allaah The Almighty Says )what means(:}They are the ones whom Allaah
has guided, so from their guidance take an example.{]Quran 6:90[
Anyone who reads the biography of the Prophet, sallallaahu 'alayhi wa
sallam, would know how he would patch up his own garment, mend his
shoes and milk his sheep. Also, he never quenched his hunger, even
with barley bread, for two consecutive days until he died, and would
even pass whole days without eating, not even finding degraded dates
to eat. Also, in the Battle of Al-Ahzaab, he became so hungry that he
tied a rock on his stomach, and three months would pass and he and his
family would not light a fire in their house in order to cook; their
only sustenance would be dates and water. He, sallallaahu 'alayhi wa
sallam, would say:"O Allaah, there is no true life except that of the
Hereafter, so forgive the Ansaar and the Muhaajiroon."'Aa'ishah, may
Allaah be pleased with her, said, "The bedding of the Messenger of
Allaah, sallallaahu 'alayhi wa sallam, was a piece of tanned skin
stuffed with palm fibers." She once bought out a patched-up upper
garment and a thick lower garment and said, "The Messenger of Allaah,
sallallaahu 'alayhi wa sallam, died wearing these two."

Women site, - Asceticism is the Way to be Loved - II

The Righteous Follow the Way of the Prophets
The righteous follow the way of the Prophet, sallallaahu 'alayhi wa
sallam, as he was the model example. 'Ali, may Allaah be pleased with
him, said, "All goodness is for those who are ascetic in this worldly
life and those who incline to the Hereafter. They are those who took
the land as their rug, its dust as their mattress, its water as their
perfume, the Quran as their slogan, and supplication as their garment.
They completely renounced the worldly life."
Abu Ad-Dardaa', may Allaah be pleased with him, wrote a letter to some
of his friends, saying, "I advise you to fear Allaah, to be ascetic in
this worldly life, and to desire what is with Allaah. If you do so,
Allaah will love you for your desire for what is with Him, and people
will love you for leaving their worldly lives for them. As-Salaamu
Alaykum."
'Urwah ibn Az-Zubayr, may Allaah have mercy upon him, reported that
the Mother of the Believers, 'Aa'ishah, may Allaah be pleased with
her, once received eighty thousand Dirhams from Mu'aawiyah, may Allaah
be pleased with him, and by that evening she did not have even a
single Dirham left. Her maid said to her, "Should you not have bought
a Dirham's worth of meat for us?" She replied, "If you had reminded
me, I would have done."
Ibn Mas'ood, may Allaah be pleased with him, said, "The worldly life
is the home of those who have no home and the wealth of those who have
no wealth. The one who has no knowledge accumulates in it."
When 'Umar, may Allaah be pleased with him, reached Ash-Shaam )greater
Syria(, his soldiers met him while he was wearing a lower garment, a
pair of leather socks and a turban. He was pulling along his riding
animal and walking in puddles. The soldiers said to him, "O commander
of the believers, Will the soldiers and patriarchs of Ash-Shaam meet
you while you are in this state?" He replied, "We are people whom
Allaah has honored by Islam, so we will not seek honor in anything
else."
A man visited Abu Tharr, may Allaah be pleased with him, and looked
around at his house and said, "O Abu Tharr, I do not see any
belongings or furniture in your house!" He replied, "We have another
house ]i.e., his house in Paradise[ to which we send our good
belongings." He added, "The owner of the house ]i.e., Allaah[ will not
leave us in this house."
'Amr ibn Al-'Aas, may Allaah be pleased with him, said in a sermon
that he delivered in Egypt, "What a huge difference there is between
your way and the guidance of your Prophet, sallallaahu 'alayhi wa
sallam! He was the most ascetic of people in this worldly life while
you are the most inclining of people towards it."
'Ali, may Allaah be pleased with him, said, "I married Faatimah while
we had no bedding but the skin of a ram that we would sleep on at
night and place the fodder for the camel on it during the day. I had
no one to serve me but her, and she would get so exhausted that her
forelock would fall on the edge of the bowl when she kneaded."
When Mu'aath ibn Jabal, may Allaah be pleased with him, was about to
die, he said, "O Allaah, You know that I did not love this worldly
life and longevity in it for the sake of digging rivers or planting
trees ]i.e., the sustenance in this worldly life[. Rather, ]I wanted
it[ for the sake of fasting during the day, performing voluntary
prayers at night, and attending the assemblies of remembering Allaah,
despite them being crowded."
Imaam Ahmad ibn Hanbal, may Allaah have mercy upon him, mentioned that
the best person from the generation that succeeded that of the
Companions of the Prophet, sallallaahu 'alayhi wa sallam, in terms of
knowledge was Sa'eed ibn Al-Musayyib, may Allaah have mercy upon him,
but the finest in general was 'Uways Al-Qarni, may Allaah have mercy
upon him. 'Uways, may Allaah have mercy upon him, would say, "Take
death as a pillow when you go to sleep and put it before your eyes
when you are awake."
Maalik ibn Dinaar, may Allaah have mercy upon him, said, "A person
intends to marry the most beautiful woman in the district, so she says
to him. 'I want garments made of wool', then she takes away his
religion."
Many of the righteous predecessors would refuse to take lawful money
that was offered to them and would say, "We will not take it lest it
ruins our religion."
Hammaad ibn Salamah, may Allaah have mercy upon him, would open his
shop, and if he earned just two Dirhams, he would close it.
Sa'eed ibn Al-Musayyib, may Allaah have mercy upon him, would trade in
oil, and after his death he left four hundred Dinaars, saying, "I left
them to protect my honor and religion."
Sufyaan Ath-Thawri, may Allaah have mercy upon him, said, "Asceticism
in this worldly life is to not have the hope of a long life, rather it
is to eat rough food or wear rough clothes."
Ash-Shaafi'i, may Allaah have mercy upon him, also dispraised this
worldly life and being attached to it.
Abu Sulaymaan Ad-Daaraani, may Allaah have mercy upon him, would say,
"All that distracts you from Allaah The Almighty, whether family,
wealth or children, is a misfortune."
People Far Better than Us were Deprived of the Pleasures of this Worldly Life
It is enough to know that being ascetic is a part of taking the
Prophet, sallallaahu 'alayhi wa sallam, and his companions as
examples. This act is perfect reliance upon Allaah The Almighty and
instills contentment in the heart, which in turn leads to the comfort
of this worldly life and the happiness of the Hereafter. The ascetic
person is loved by Allaah The Almighty and by other people. Therefore,
if you have possessions, praise Allaah The Almighty and do not let
your heart be attached to the worldly life. Likewise, if you are poor,
be patient, for people who were better than you were deprived of the
pleasures of this worldly life. Our Prophet, sallallaahu 'alayhi wa
sallam, would sleep on a mat such that its marks appeared on his body,
and he died while there was no provision on the shelf of 'Aa'ishah,
may Allaah be pleased with her, except a handful of barley that she
would eat from. If one were to enter the rooms of his wives, his head
would touch the ceiling. 'Umar ibn Al-Khattaab, may Allaah be pleased
with him, the caliph of the Muslims, once delivered a sermon wearing a
garment that had twelve patches.
These people were not deprived of the pleasures of this worldly life
because of their abasement in the sight of Allaah The Almighty, rather
because of the abasement of the worldly life in His sight, which does
not even equal the weight of a wing of a mosquito; and the two
voluntary units of prayer before Fajr prayer are better than this
worldly life and what it contains. In order for one not to despair
over what has eluded him, he should not exult in pride over what
Allaah The Almighty has given him. The believer does not become
disappointed over being disgraced in it nor compete with others over
its glory, as he has his own concern and they have other concerns.
Be the slave of Allaah The Almighty at times of hardship and ease, and
at times of activity and suffering. Whether the worldly life
approaches you or turns away from you, its approaching is refraining
and its turning away is approaching. The basic rule is that it
approaches you with what you dislike, and when it approaches you with
what you like, this is an exception.

Dought & clear, - How can one who is afflicted with calamity know whether it is a punishment or a test to raise him in status?.

If a calamity befalls a Muslim, how can we know whether it is a
punishment for his sins or a test to raise him in status?.
Praise be to Allaah.
According to the Qur'an and Sunnah, there are two direct causes for
calamities and trials, in addition to the wisdom of Allah, may He be
exalted, in what He wills and decrees.
The first reason is:
Sins and acts of disobedience that the person has committed, whether
they constitute kufr or are no more than regular sins or are major
sins. Allah, may He be glorified and exalted, will test the one who
committed them with calamity by way of requital and immediate
punishment (i.e., in this world).
Allah, may He be glorified and exalted, says (interpretation of the
meaning):"…but whatever of evil befalls you, is from yourself"
[an-Nisa' 4:79]. The commentators said: i.e., because of your sin.
And He, may He be glorified and exalted, says (interpretation of the
meaning):"And whatever of misfortune befalls you, it is because of
what your hands have earned. And He pardons much" [ash-Shoora 42:30].
End quote fromTafseer al-Qur'an al-'Azeem, 2/363
It was narrated that Anas (may Allah be pleased with him) said: The
Messenger of Allah (blessings and peace of Allah be upon him) said:
"If Allah wills good for His slave, He hastens his punishment in this
world, and if He wills bad for His slave, He withholds from him (the
punishment for) his sin, until He requites him for it on the Day of
Resurrection."
Narrated and classed as hasan by at-Tirmidhi (2396); classed as saheeh
by al-Albaani inSaheeh at-Tirmidhi.
The second reason is:
That Allah, may He be exalted, wants to raise in status the patient
believer, so He tests him with calamity so that he will bear it
acceptance and patience, then He will be given the reward of those who
are patient in the Hereafter, and will be recorded with Allah as one
of the victorious. Calamities befell the Prophets and the righteous
persistently, and Allah, may He be exalted, made it an honour for them
by means of which they attained high status in Paradise. Hence it says
in the saheeh hadeeth from the Prophet (blessings and peace of Allah
be upon him): "If a certain status has previously been decreed by
Allaah for a person, and he does not attain it by his deeds, Allaah
afflicts him in his body or wealth or children."
Narrated by Abu Dawood, 3090; classed as saheeh by al-Albaani
inas-Silsilah as-Saheehah, no. 2599.
It was narrated from Anas ibn Maalik (may Allah be pleased with him)
that the Prophet (blessings and peace of Allah be upon him) said:
"Great reward comes with great trials. When Allah loves a people, He
tests them, and whoever accepts it attains His pleasure, whereas
whoever shows discontent with it incurs His wrath."
Narrated and classed as hasan by at-Tirmidhi (2396); classed as saheeh
by al-Albaani inas-Silsilah as-Saheehah, no. 146
The two reasons are mentioned together in the hadeeth of 'Aa'ishah
(may Allah be pleased with her), according to which the Prophet
(blessings and peace of Allah be upon him) said: "Nothing befalls a
believer, a (prick of a) thorn or more than that, but Allaah will
raise him one degree in status thereby, or erase a bad deed."
Narrated by al-Bukhaari (5641) and Muslim (2573).
Moreover, in most cases these two causes exist together rather than
either of them occurring on its own.
Do you not see that if Allah tests a person with calamity because of
his sin, and he bears it with patience and gratitude, Allah, may He be
exalted, will forgive him his sin, raise him in status in Paradise and
give him the reward of those who are patient and seek reward with Him?
When Allah tests a person with a calamity so that he will reach the
lofty status that He has decreed for him in Paradise, his previous
sins are expiated and it is regarded as requital for those sins in
this world, so the requital will not be repeated for him in the
Hereafter. This is what happened to some of the Messengers and
Prophets, such as Adam (peace be upon him) and Yoonus (peace be upon
him): Allah, may He be glorified and exalted, tested Adam with
expulsion from Paradise, and He tested Yoonus ibn Matta with being
swallowed into the belly of the fish. But by means of these tests,
Allah raised them in status because of their patience and seeking
reward with Him, may He be exalted. It was expiation for what each of
them had done of going against His command (blessings and peace of
Allah be upon both of them).
This proves that requital in this world is not separate from the
requital in the Hereafter. These two reasons are mentioned together in
many saheeh Prophetic hadeeths, such as that which was narrated by
Sa'd ibn Abi Waqqaas (may Allah be pleased with him) who said: I said:
O Messenger of Allah, who among the people are most sorely tested? He
said: "The Prophets, then the next best and the next best. A man will
be tested according to his level of religious commitment. If his
religious commitment is solid, his test will be more severe, but if
there is any weakness in his religious commitment, he will be tested
according to his level of religious commitment. And calamity will
continue to befall a person until he walks on the earth with no sin on
him."
Narrated by at-Tirmidhi (2398) who said: (It is) hasan saheeh.
Nevertheless, one of these two reasons may be more apparent in some
kinds of tests than the other. That may be understood by looking at
the circumstances of the calamity.
If the one who is affected is a kaafir, then his calamity cannot be to
raise him in status, because the kaafir will have no weight before
Allah on the Day of Resurrection. But there may be a lesson and a
reminder for others in that, not to do what he did. Or it may be an
immediate punishment for him in this world, in addition to what is
stored up for him in the Hereafter. Allah, may He be exalted, says
(interpretation of the meaning):
"Is then He (Allah) Who takes charge (guards, maintains, provides,
etc.) of every person and knows all that he has earned (like any other
deities who know nothing)? Yet they ascribe partners to Allah. Say:
"Name them! Is it that you will inform Him of something He knows not
in the earth or is it (just) a show of false words." Nay! To those who
disbelieve, their plotting is made fairseeming, and they have been
hindered from the Right Path, and whom Allah sends astray, for him,
there is no guide.
For them is a torment in the life of this world, and certainly, harder
is the torment of the Hereafter. And they have no protector against
Allah"
[ar-Ra'd 13:33-34].
But if the one who is affected is a Muslim who commits sin openly or
is a blatant evildoer, then it is most likely that he is being
requited and punished with this calamity, because expiation of sins
comes before raising in status, and the sinner is in greater need of
expiation for his sins than of being raised in status.
On the other hand, if the Muslim is a devoted worshipper, obedient and
righteous, and there is nothing between him and Allah but true
'uboodiyyah (servitude), gratitude, praise, repentance and submission
to Him, may He be glorified, then it is most likely that this calamity
is a kind of honour and raising in status, and people are the
witnesses of Allah on earth. If they know him to be righteous, then
they may give him the glad tidings of raised status before Allah if he
is patient in bearing the calamity.
But if the one who is affected shows displeasure and panic, then it
cannot be thought that his calamity is an honour from Allah to raise
him in status, because Allah, may He be glorified, knew that he would
not be patient and accept it with contentment. So in this case it is
most likely that it is a requital and punishment. One of the righteous
said: The sign of calamity by way of punishment and requital is lack
of patience when a calamity befalls, and panic and complaining to
people. And the sign of calamity by way of expiation and erasing of
sins is beautiful patience without complaining, panic or impatience,
and lack of reluctance in fulfilling commands and doing acts of
worship.
The sign of calamity by way of raising a person in status is
contentment and acceptance, peace of mind, and patience in accepting
the will of Allah until relief comes. End quote.
All of this is merely circumstantial evidence that one may ponder in
order to learn something of the wisdom of Allah, may He be exalted,
that is behind calamities and trials. But he cannot be certain as to
which is the case with regard to himself or other people who are
afflicted with calamities.
Perhaps it is more important than all of these details to note that
the practical benefit that one should think about is that every
calamity and test is good for him and will bring reward if he is
patient and seeks reward with Allah, and that every test and calamity
is bad for him if he panics and get angry. If he trains himself to
bear calamities with patience and to be content with the decree of
Allah, after that it will not matter if he knows the reason for the
calamity or not. Rather it is always better for him to concern himself
with his sins and shortcomings and to look for some mistake that he
has committed, for all of us make mistakes. Who among us has not been
negligent in his duties towards Allah, may He be exalted? If Allah,
may He be glorified and exalted, caused the Muslims to suffer the
calamity of many of them being killed on the day of Uhud, even though
they were the Companions of the Prophet (blessings and peace of Allah
be upon him) and the best of mankind after the Messengers and
Prophets, because they had gone against the command of the Prophet
(blessings and peace of Allah be upon him), then how can anyone think
after that that he is entitled to be raised in status for anything
that befalls him? When Ibraaheem ibn Adham (may Allah have mercy on
him) saw strong winds and clouds building up in the sky, he would say:
This is because of my sins; if I depart from among you, it will befall
you.]
So how about us with all our shortcomings and sins?
And even more important than all of that is that one should always
think positively of one's Lord, in all situations, for whatever comes
from Allah, may He be glorified and exalted, is good and He is the
Protector of the pious and Oft-Forgiving.
We ask Allah, may He be exalted, to have mercy on us and forgive us,
to teach us that which will benefit us and reward us for our
calamities, for He is All-Hearing and answers prayers.
And Allah knows best.

Dought & clear, - Man is following a course set by Allaah and has freedom of choice.

Does man has freedom of choice or is he following a course set by Allaah?.
Praise be to Allaah.
Shaykh Ibn 'Uthaymeen was asked this question and said: The questioner
should ask himself whether anyone forced him to ask this question, and
does he choose the kind of car that he drives? And other such
questions. Then the answer as to whether he is following a course set
by Allaah or has freedom of choice will become clear to him.
Then he should ask himself whether accidents happen to him by his
choice? Or whether he falls sick by his choice? Or will he die by his
choice?
And other similar questions. Then the answer as to whether he is
following a course set by Allaah or has freedom of choice will become
clear to him.
The answer is that the things that the wise person does, he
undoubtedly does by his choice. Listen to the words of Allaah
(interpretation of the meaning):
"So, whosoever wills, let him seek a place with (or a way to) His Lord
(by obeying Him in this worldly life)!"
[al-Naba' 78:39]
"Among you are some that desire this world and some that desire the Hereafter"
[Aal 'Imraan 3:152]
"And whoever desires the Hereafter and strives for it, with the
necessary effort due for it (i.e. does righteous deeds of Allaah's
obedience) while he is a believer (in the Oneness of Allaah—Islamic
Monotheism) — then such are the ones whose striving shall be
appreciated, (thanked and rewarded by Allaah)"
[al-Isra' 17:19]
"he must pay a Fidyah (ransom) of either observing Sawm (fasts) (three
days) or giving Sadaqah (charity — feeding six poor persons) or
offering sacrifice (one sheep)"
[al-Baqarah 2:196]
But if a person wants to do something and he does it, we know that
Allaah has willed it. Allaah says (interpretation of the meaning):
"To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah wills— the Lord of the
'Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:28-29]
Because His Lordship (ruboobiyyah) is complete and perfect, nothing
can happen in the heavens or on earth except by His will.
With regard to things that happen to a person or that he does without
choosing or willing them, such as sickness, death and accidents, they
are purely divine will (al-qadar) and the person has no choice or will
with regard to them.
And Allaah is the Source of strength.
Majmoo Fataawa al-Shaykh Ibn 'Uthaymeen, vol. 2.

Dought & clear, - Ruling on singling out ‘Ashoora for fasting

Is it permissible to fast 'Ashoora' only without fasting the day
before or the day after?.
Praise be to Allah
Shaykh al-Islam [Ibn Taymiyah] said: Fasting the day of 'Ashoora' is
expiation for one year, and it is not makrooh to single out this day
for fasting.Al-Fataawa al-Kubra, part 5.
InTuhfat al-Muhtaajby Ibn Hajar al-Haythami it says: There is nothing
wrong with fasting 'Ashoora' on its own. Part 3,Baab Sawm al-Tatawwu'.
The Standing Committee was asked this question and replied as follows:
It is permissible to fast the day of 'Ashoora' on its own, but it is
better to fast the day before it or the day after it. This is the
Sunnah that is proven from the Prophet(peace and blessings of Allaah
be upon him), as he said, "If I am still alive next year, I will
certainly fast the ninth." Narrated by Muslim, 1134.
Ibn 'Abbaas (may Allaah be pleased with him) said: He meant, along
with the tenth.
And Allaah is the Source of strength.
Al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta', 11/401.

For children, - Spiritual Stories for Children: Fox and StorkWhat Goes Around Comes Around

A selfish fox once invited a stork to dinner at his home in a hollow
tree. That evening, the stork flew to the fox's home and knocked on
the door with her long beak. The fox opened the door and said, "Please
come in and share my food."
The stork was invited to sit down at the table. She was very hungry
and the food smelled delicious! The fox served soup in shallow bowls
and he licked up all his soup very quickly. However, the stork could
not have any of it as the bowl was too shallow for her long beak. The
poor stork just smiled politely and stayed hungry.
The selfish fox asked, "Stork, why haven't you taken your soup? Don't
you like it?"
The stork replied, "It was very kind of you to invite me for dinner.
Tomorrow evening, please join me for dinner at my home."
The next day, when the fox arrived at the stork's home, he saw that
they were also having soup for dinner. This time the soup was served
in tall jugs. The stork drank the soup easily but the fox could not
reach inside the tall jug. This time it was his turn to go hungry.
MORAL: A selfish act can backfire on you.

For children, - Spiritual Stories for Children: Tit for Tat!What Goes Around Comes Around, Backfire

It is a law of nature that whatever action we take in this world,
there is always a reaction. If we do well, we stand to gain a good
reward. If we do badly, we should expect a bad outcome ultimately.
"What you sow, so you reap," is a popular saying.
The Noble Qur'an has also guided us on this subject, it says: "If you
do good, you do good to yourselves. Likewise, if you do evil, you do
evil to yourselves." (17:7)
One of the companions of the Prophet Muhammad (SAW)was very fond of
this verse of the Noble Qur'an. He used to recite it loudly and
repeatedly wherever he went.
A Jewish woman who had heard him once wanted to prove him wrong and
thus make him unpopular among his people. She thought up a plot
against him. She prepared some sweets mixed with poison and sent them
to him as a present. When he received them, he went out of the city
taking sweets with him. On the way, he met two men who were returning
home from a long journey. They appeared tired and hungry, so he
thought of doing them a good turn. He offered them the sweets. Of
course, he was not aware that they were secretly mixed with poison. No
sooner had the two travelers taken the sweets, they collapsed and
died.
When the news of their death reached Medina, the city where the
Prophet Muhammad (SAW)resided, the man was arrested. He was brought
in front of the Prophet Muhammad (SAW) and he related what had
actually happened. The Jewish woman, who had mixed poison with the
sweets, was also brought to the court of the Prophet Muhammad (SAW).
She was stunned to see the two dead bodies of the travelers there.
They in fact turned out to be her two sons who had gone away on a
journey.
She admitted her evil intention before the Prophet Muhammad (SAW) and
all the people present. Alas, the poison she had mixed in the sweets
to kill the companion of the Prophet Muhammad (SAW) had instead killed
her own two sons.
What a splendid example of a tragic reaction to a bad action; It shows
how one reaps what he sows. "Do as you would be done by," are the
words of wisdom from the learned and wise men of the past. They teach
us to do well to others in the same way as we like others to do good
to us.

For children, - Spiritual Stories for Children: Tit for Tat!What Goes Around Comes Around, Backfire

It is a law of nature that whatever action we take in this world,
there is always a reaction. If we do well, we stand to gain a good
reward. If we do badly, we should expect a bad outcome ultimately.
"What you sow, so you reap," is a popular saying.
The Noble Qur'an has also guided us on this subject, it says: "If you
do good, you do good to yourselves. Likewise, if you do evil, you do
evil to yourselves." (17:7)
One of the companions of the Prophet Muhammad (SAW)was very fond of
this verse of the Noble Qur'an. He used to recite it loudly and
repeatedly wherever he went.
A Jewish woman who had heard him once wanted to prove him wrong and
thus make him unpopular among his people. She thought up a plot
against him. She prepared some sweets mixed with poison and sent them
to him as a present. When he received them, he went out of the city
taking sweets with him. On the way, he met two men who were returning
home from a long journey. They appeared tired and hungry, so he
thought of doing them a good turn. He offered them the sweets. Of
course, he was not aware that they were secretly mixed with poison. No
sooner had the two travelers taken the sweets, they collapsed and
died.
When the news of their death reached Medina, the city where the
Prophet Muhammad (SAW)resided, the man was arrested. He was brought
in front of the Prophet Muhammad (SAW) and he related what had
actually happened. The Jewish woman, who had mixed poison with the
sweets, was also brought to the court of the Prophet Muhammad (SAW).
She was stunned to see the two dead bodies of the travelers there.
They in fact turned out to be her two sons who had gone away on a
journey.
She admitted her evil intention before the Prophet Muhammad (SAW) and
all the people present. Alas, the poison she had mixed in the sweets
to kill the companion of the Prophet Muhammad (SAW) had instead killed
her own two sons.
What a splendid example of a tragic reaction to a bad action; It shows
how one reaps what he sows. "Do as you would be done by," are the
words of wisdom from the learned and wise men of the past. They teach
us to do well to others in the same way as we like others to do good
to us.