He wants to organise a contest that involves guessing who will win ina football match

Is it permissible to organise a contest basedon guessing the outcome
of football matches, predicting whowill win and what the score will be
in return for prizes such as money,coupons or gifts? Participation in
the contest will be free and there will be no fees. Is this halaal or
haraam?.
Praise be to Allaah.
It is not permissible to organise contests for cash prizes or other
prizes in which the contestants guess who will win a football match,
and the prize is given to the one who guesses right. That is for a
number of reasons, including the following:
1.
This does not come under the heading of the kinds of contests that are
permitted in Islam; rather it comes under the heading of the kinds of
contests that are forbidden, because of the report narrated by Abu
Dawood(2574), at-Tirmidhi (1700) – and he classed itas hasan – and Ibn
Maajah (2878) from Abu Hurayrah (may Allah be pleased with him), that
the Prophet (blessings and peace of Allah be upon him) said: "There
should be no (money) prizes for racing except races with camels and
horses, and archery contests." Classed as saheeh by al-Albaani in
Saheeh Abi Dawood, andothers.
The "(money) prize" is a payment or prize that is given to the one who
wins the race or contest. Ibn al-Atheer said in an-Nihaayah (2/844):
It is money that is set asideas a pledge for the winner. End quote.
As-Sindi (may Allah have mercy on him) said:
Al-Khattaabi said: i.e., it is not permissible to accept money for
racing except in two cases: camel racing and horse racing. And added
to that are similar things such as use of weapons, because offering
prizes for these things is encouraging jihad.
End quote from Haashiyat as-Sindi 'ala Sunan Ibn Maajah, 2/206
So it is not permissible togive prizes for such contests, whether the
money comes from one of the two contestants or from another party.
2.
Predicting the outcome and saying that such-and-such team will win and
the score will be such-and-such is speculation that has no foundation.
How does one know that the score will be as he is predicting?
3.
Holding such contests is a kind of cooperating in sin and
transgression. In fact, competing in football itself only leads to
corruption and there is no benefit in it. What should be done is
prohibiting it, not organizing contests and offering prizes that
support it.
The scholars of the (Standing) Committee said:
Football matches for money or other prizes are haraam, because that is
gambling. It is notpermissible to receive prizes for anything except
that which is permitted in sharee'ah, which is horse and camel racing
and archery. Based on that, attending matches is also haraam, as is
watching them, for the one who knows that the match is being played
for money, because attending it is showing approval of it. But if the
match is not for prizes and it will not distract from what Allah has
enjoined of prayer and other duties, and it doesnot involve anything
haraam such as uncovering the 'awrah, or mixing of men and women, or
musical instruments, then there is nothing wrong with it or with
watching it.
End quote from Fataawa al-Lajnah ad-Daa'imah, 15/239
If this is the ruling on watching it, what wouldthe ruling be on
helping in it and allocating prizes for that?
Based on that, it is not permissible to organize the contest mentioned
in the question. The Muslim should keep himself busy with that which
concerns him of both worldly and spiritual matters.

The girl’s guardians are asking for advice: shouldthey agree to let her marry a European who has recently become Muslim?

My daughter is at university, in the seventh year of medicine, and she
is twenty-five years old. She has a friend who is married to an
Algerian in Germany; they are both Algerian. This couple met a German
businessman who said that he had become Muslim. He is fifty-one years
old, divorced with two children, and he is looking for a religiously
committed Muslim woman. He asked this couple for help and advice, and
my daughter's friend told him about my daughter. He contacted her via
the Internet and tempted her with the offer of everything she is
looking for, including completion of her specialised studies overseas.
My daughter was impressed with this idea, and hastened to suggest it
to the family. After studying the matter, we – her family –found the
following problems:
- We do not know anything about whetherhis Islam is genuine.
- We do not know anything about his character.
- We do not know anything about his true origins.
- We do not know anything about his true intentions.
- There is no compatibility in age.
- There is no compatibility in social environment.
- Our daughter's children will not be Arabs.
- He can find what he wants in Germany.
This is as far as he is concerned; as far as our daughter is
concerned, we can sum it up as follows:
- There is no worry about the girl's future, seeing that she is a doctor.
- Alternatives are available in her own country, as there are plenty
of young Algerianmen
- Preservation of Islamic and Arabic values is a religious obligation.
Hence our family decided to seek your advice so that you can give us
the shar'i opinion on this matter; perhaps we have neglected some
shar'i aspect of the matter.
Praise be to Allaah.
Although we appreciate your daughter telling her family about this
man's offer and what he has promised her, we donot approve of her
corresponding with and talking to a man who is not her mahram.
Although she may have been wise and mature – praise be to Allah –
thereare many other girls who have fallen victim to such
correspondence.
After thinking about what you have told us about your daughter and
about that German man, we strongly advise you not to accept him as a
husband for your daughter. The points you have listed are sufficient
for a ruling of this type. The shar'i prescription that the guardian
should play a fundamental role in the marriage contract is supremely
wise, lest the girl follow her whims and desires and accept any sweet
talk that may make her build up false hopes. The proof of that is that
you did not want to base your judgement solely on what you felt about
this man; rather you also hastened to submit a question to
thiswebsite. This indicates – in sha Allah – that you are a family
that is fit to be in this position of responsibility, as you aretrying
sincerely to protect your daughter.
The Prophet (blessings and peace of Allah be upon him) advised
guardians to choose those who are good andrighteous to marry the
females under their guardianship, namely those who are pleasing in
terms of religious commitment and character. It was narrated that Abu
Hurayrah (may Allah be pleased with him) said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "If there comes to
you one with whose attitudeand religious commitment you are pleased,
then marry (your daughter or female relative under your care) to him,
for if you do not do that therewill be fitnah in the landand
widespread corruption."
Narrated by at-Tirmidhi, 1084; Ibn Maajah, 1967; classed as hasan by
al-Albaani in Saheeh at-Tirmidhi.
A man said to al-Hasan: I have a daughter; to whom do you think I
should give her in marriage? He said: Gave her in marriage to one who
fears Allah, may He be exalted, for if he loves her he will honour
her, and if he resents herhe will not mistreat her.
How can you find out this man who wants to marry your daughter? Here
we should point out that he may really bea Muslim, and he may be
sincere in his wishes, butyou do not know any of that, or anything
else, about him. If we assume that it has confirmed to you that he is
a sincere Muslim, the other things that you mention after his being
Muslim are alsosufficient to rule that he is not suitable to marry
your daughter. And among these things, it is sufficient that she
wouldbe living in a non-Muslim country, andshe would be studying and
working in their environment and in their country, which gives rise to
fear for her religious commitment and morals. Usually the differences
of environments, languages and natures has a negative impact, which
leads to failure of the marriage in many cases.
Hence we agree with you completely that you should reject this
marriage, and we adviseyour daughter to forget about accepting this
man as a husband. She should understand that the opinion of her
familyand those who have more knowledge than she does about men and
environments should, beyond any shadow of adoubt, take precedence over
her opinion. She should ask her Lord to choose for her the best of
righteous men to be her husband, so together they can establish a
family based on obedience to Allah and raise – in sha Allah
–righteous children.
We ask Allah, may He be exalted, to guide her to the best of words,
deeds and attitudes, and to bless her with a righteous husband and
righteous offspring.
And Allah knows best.

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THE QUESTION OF HIJAB: SUPPRESSION ORLIBERATION?

"Why do Muslim women have to cover their heads?" This question is one
which is asked by Muslim and non-Muslim alike. For many women itis the
truest test of being a Muslim.
The answer to the question is very simple - Muslim women observe HIJAB
(covering the head and the body) because Allah has told them to do so.
"O Prophet, tell your wives and daughters andthe believing women to
draw their outer garments around them (when they go out or are among
men). That is better in order that they may be known (to be Muslims)
and not annoyed..." (Qur'an 33:59)
Other secondary reasons include the requirement for modesty in both
men and women. Both will then be evaluated for intelligence and skills
instead of looks and sexuality. An Iranian school girl is quoted as
saying, "We want to stop men from treating us likesex objects, as they
have always done. We want them to ignore our appearance and to be
attentive to our personalities and mind. We want them to take us
seriously and treat us as equals and not just chase us around for our
bodies and physical looks." A Muslim woman who covers her head is
making a statement about her identity. Anyone who sees her willknow
that she is a Muslimand has a good moral character. Many Muslim women
who cover are filled with dignity and self esteem; they are pleased to
be identified as a Muslim woman. As a chaste, modest, pure woman, she
does not want her sexuality to enter into interactions with men in the
smallest degree. A woman who covers herself is concealing her
sexuality but allowing her femininity to be brought out.
The question of hijab for Muslim women has been a controversy for
centuries and will probably continue for many more. Some learned
people do not consider the subject open to discussion and consider
that covering the face is required, while a majority are of the
opinion that it is not required. A middle line position is taken by
somewho claim that the instructions are vague and open to individual
discretion depending on the situation. The wives of the Prophet (S)
were required to cover their faces so that men would not think of them
in sexual terms since they were the "Mothers of the Believers," but
this requirement was not extended to other women.
The word "hijab" comes from the Arabic word "hajaba" meaning to hide
from view or conceal. In the present time, the context of hijabis the
modest covering ofa Muslim woman. The question now is what is the
extent of the covering? The Qur'an says:
"Say to the believing manthat they should lower their gaze and guard
their modesty; that will make for greater purity for them; and Allah
is wellacquainted with all that they do. And say to the believing
women that they should lower their gaze and guard their modesty; and
that they should not display their beauty and ornaments except what
must ordinarily appear thereof; that they should draw their veils over
their bosoms and not display their beauty except to their husbands..."
(Qur'an 24:30-31)
These verses from the Qur'an contain two main injunctions:
1. A woman should not show her beauty or adornments except what
appears by uncontrolled factors such as the wind blowing her clothes,
and
2. the head covers should be drawn so as to coverthe hair, the neck
and the bosom.
Islam has no fixed standard as to the style ofdress or type of
clothing that Muslims must wear. However, some requirements must be
met. The first of these requirements is the parts of the body which
must be covered. Islam has two sources for guidanceand rulings: first,
the Qur'an, the revealed word of Allah and secondly, the Hadith or the
traditions of the Prophet Muhammad (S) who was chosen by Allah to be
the role model for mankind. The following is a Tradition of the
Prophet:
"Ayesha (R) reported thatAsmaa the daughter of Abu Bakr (R) came to
the Messenger of Allah (S) while wearing thin clothing. He approached
her and said: 'O Asmaa! When a girl reaches the menstrual age, it is
not proper that anything should remain exposed except this and this.
He pointed to the face and hands." (Abu Dawood)
The second requirement is looseness. The clothing must be loose enough
so as not to describe the shape of the woman's body. One desirable way
to hide the shape of the body is to wear a cloak over other clothes.
However, if the clothing is loose enough, an outergarment is not
necessary.Thickness is the third requirement. The clothing must be
thick enough so as not to showthe color of the skin it covers or the
shape of the body. The Prophet Muhammad (S) stated that in later
generations of his ummah there would be "women who would be dressed
but naked and on top of their heads (what looks like) camel humps.
Curse them for they are truly cursed." (Muslim) Anotherrequirement is
an over-all dignified appearance. The clothingshould not attract men's
attention to the woman. It should not be shiny and flashy so that
everyone notices the dress and the woman. In addition there are other
requirements:
1. Women must not dress so as to appear as men.
"Ibn Abbas narrated: 'The Prophet (S) cursed the men who appear like
women and the women who appear like men.'" (Bukhari)
2. Women should not dress in a way similar to the unbelievers.
3. The clothing should be modest, not excessively fancy and also not
excessively ragged to gain others admiration or sympathy.
Often forgotten is the fact that modern Westerndress is a new
invention. Looking at the clothing of women as recently as seventy
years ago, we see clothing similar to hijab. These active and
hard-working women of the West were not inhibited by their clothing
which consisted of long, full dresses and various types of head
covering. Muslim women who wear hijab do not find it impractical or
interfering with their activities in all levels and walks of life.
Hijab is not merely a covering dress but more importantly, it is
behavior, manners, speech and appearance in public. Dress is only one
facet of the total being. The basic requirement of the Muslim woman's
dress apply to the Muslim man's clothing with the difference being
mainly in degree. Modesty requires that the area between the navel and
the knee be covered in front of all people except the wife. The
clothing of men should not be like the dress of women, nor should it
be tight or provocative. A Muslim should dress to show his identity as
a Muslim. Men are not allowed to wear gold or silk. However, both are
allowed for women.
For both men and women, clothing requirements are not meant to be a
restriction but rather a way in which society will function in a
proper, Islamic manner.

The Virtues of Hijab

1.An act of obedience.
The hijab is an act of obedience to Allah and tohis prophet (pbuh),
Allah says in the Qur'an: `It is not for a believer, man orwoman, when
Allah and His messenger have decreed a matter that they should have an
option in their decision. And whoever disobeys Allah and His
Messenger, has indeed strayed in a plain error.' (S33:36).
Allah also said: 'And tell the believing women to lower their gaze
(from looking at forbidden things) and protect their private parts
(from illegalsexual acts, etc) and not to show off their adornment
except what must (ordinarily) appear thereof, that they should draw
their veils over their Juyubihinna.'(S24:31).
Juyubihinna: The respected scholars from As-Salaf As-Saleh (righteous
predecessors) differed whether the veil cover of the body must include
the hands and face or not. Today, respected scholars say that the
hands and face must be covered. Other respected scholars say it is
preferable for women to cover their whole bodies.
2.The Hijab is IFFAH (Modesty).
Allah (subhana wa'atala) made the adherence to the hijab a
manifestationfor chastity and modesty. Allah says: 'O Prophet!
Tellyour wives and your daughters and the women of the believers to
draw their cloaks (veils) over their bodies (when outdoors). That is
most convenient that they should be known and not molested.' (S33:59).
In the above Ayaah there is an evidence that the recognition of the
apparent beauty of the woman is harmful to her.When the cause of
attraction ends, the restriction is removed. This is illustrated in
the case of elderly women who may have lost every aspect of
attraction. Allah(swt) made it permissible for them to lay aside their
outer garments andexpose their faces and hands reminding, however,
that is still better for them to keep their modesty.
3.The hijab is Tahara (Purity)
Allah (swt) had shown us the hikma (wisdom) behind the legislation of
the hijab: `And when youask them (the Prophet's wives) for anything
you want, ask them from behind a screen, that is purer for your hearts
andtheir hearts.' (S33:53).
The hijab makes for greater purity for the hearts of believing men and
women because it screens against the desire of the heart. Without the
hijab, the heart may or may not desire. That is why the heart is more
pure when the sight is blocked (by hijab) and thus the prevention of
fitna (evil actions is very much manifested. The hijab cuts off the
ill thoughts and the greed of the sick hearts:
`Be not soft in speech, lest he in whose heart is a disease (of
hypocrisy orevil desire for adultery, etc) should be moved with
desire, but speak in an honorable manner.' (S33:32)
4.The hijab is a Shield
The prophet (pbuh) said:"Allah, Most High, is Heaven, is Ha'yeii
(Bashful), Sit'teer (Shielder). He loves Haya' (Bashfulness) and Sitr
(Shielding; Covering)." The Prophet (pbuh) also said: "Any woman who
takes off her clothes in other than her husband'shouse (to show off
for unlawful purposes), has broken Allah's shield upon her. "The
hadith demonstrates that depending upon the kindof action committed
there will be either reward (if good) or punishment (if bad).
5. The hijab is Taqwah (Righteousness)
Allah (swt) says in the Qur'an: `O children of Adam! We have bestowed
raiment upon you to cover yourselves (screen your private parts, etc)
and as an adornment. But the raiment of righteousness,that is
better.'(S7:26). Thewidespread forms of dresses in the world today are
mostly for show off and hardly taken as a cover and shield of the
woman's body. To the believing women, however the purpose is to
safeguard their bodies and cover their private parts as a
manifestation of the order of Allah. It is an act of Taqwah
(righteousness).
6.The hijab is Eemaan (Belief or Faith)
Allah (swt) did not address His words about the hijab except to the
believing women, Al-Mo'minat. In many cases in the Qur'an Allah refers
to the "the believing women". Aisha (RA), the wife of the prophet
(pbuh), addressed some women from the tribe of Banu Tameem who came to
visit her and had light clothes on them, they were improperly
dressed:"If indeed you are believing women, then truly this is not the
dress of the believing women, and if you are not believing women, then
enjoy it."
7. The hijab is Haya' (Bashfulness)
There are two authentic hadith which state: "Eachreligion has a
morality and the morality of Islam is haya'" AND"Bashfulness is from
belief, and belief is in Al-Jannah (paradise)". The hijab fits the
natural bashfulness which is a part of the nature of women.
8.The hijab is Gheerah
The hijab fits the natural feeling of Gheerah, which is intrinsic in
the straight man who does not like people to look at his wife or
daughters. Gheerah is a driving emotion that drives the straight man
to safeguard women who are related to him from strangers. The straight
MUSLIM man has Gheerahfor ALL MUSLIM women Inresponse to lust and
desire, men look (with desire) at other women while they do not mind
that other men do the same to their wives or daughters. The mixing of
sexes and absence of hijab destroys the Gheerain men. Islam considers
Gheerah an integral part of faith. The dignity of the wife or daughter
or any other Muslim womanmust be highly respected and defended.

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Bride-Price / Dowry for a poor man

One day, a woman came to see the Prophet of Allah [PBUH= Allah's
blessings and Peace be upon him] and said: "Oh!Messenger of Allah! I
do not have a husband and I want to be a good wife; i give myself to
you."
The Messenger of Allah [PBUH] kept silent for a long while.
Suddenly, a man who was present stood up and asked if the woman would
accept him for a husband.
The Messenger of Allah [PBUH] said: "Do you have anything to give her
as a dowry."
The man thought and said: "I have half of my cloth," and indeed he was
wearing a single cloth around him.
"If you give her part of this cloth, you will have nothing to wear
anymore; it will become her possession. Find something else." Since
atthis time the followers ofIslam and the Prophet himself [PBUH] were
poor, the man thought again a long time and declared: "No, I do not
possess a thing to give her."
The Messenger of Allah then told him: "Go to your house and look for
something, even if it is an iron ring."
The man departed and came back a while later, and declared: "I looked
everywhere, but I did not find anything to giveher as her dowry."
After reflection, the Prophet of Allah [PBUH]said: "Did you learn some
of the Qur'an?"
"Yes, I have learned by heart so-and-so Surahs [chapters of the Qur'an]"
The Messenger of Alah [PBUH] therefore declared: "Teach her what you
know of the Qur'an, and this will constitute her dowry."
The couple felt contented with what was proposed, and they got married.

The miracle at the spring of Tabuk

During the year of Tabuk, they went out with the Messenger of Allah
[PBUH=May Allah bless him and grant him Peace], and the Messenger of
Allah (PBUH) prayed Dhur and 'Asr together.
Then he said,"Tomorrow we will meet, Insha Allah, at the spring of
Tabuk. Do not go there until well into the morning. You shouldnot
touch the water until i arrive." We all agreed and, the day after, we
all gathered at the spring of Tabuk. But,when we got there, two men
had already reached it before us and the spring was dripping with very
little water.
The Messenger of Allah [PBUH] approached and asked them: "Did you
touche this water?" Theysaid: "Yes, we did.""Take water with your
hands from the spring little by little until you have collected a
small amount in something." When this was done, theMessenger of Allah
[PBUH] washed his face and hands on it. Then heput it back into the
spring and the spring began to flow with abundant water, and thepeople
began to draw water from it. Then he said [PBUH): "If you live long
enough, you will see this place full with gardens."

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A Christian is asking about the reason for the prohibition on pork Why does Islam forbid pork, when the pig is one of the creations of God?. Praise be to Allaah. Firstly: Our Lord has forbidden eating pork in definitive terms. Allaah says (interpreta

A Christian is asking about the reason for the prohibition on pork Why
does Islam forbid pork, when the pig is one of the creations of God?.

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Will a woman be rewarded for her work in the home even if she does not intend to seek reward?

If a woman works in her house without intendingto seek reward for her
work with Allaah, will she be rewarded for her work or not?.
Praise be to Allaah.
A woman's work in the home is important work in which she helps to
spread love and mercy inher home, and she plays a major role in
raising her children and helps her husband in his work,da'wah and
pursuit of knowledge.
In this regard, this work is like all other kinds of work: a woman
will not be rewarded for it unless her intention in doing it is
sincerely for the sake of Allaah alone.
There follow some texts which support this view,as well as some of the
comments of the scholars.
1 – al-Bukhaari (may Allaah have mercy on him) included in Kitaab
al-Eemaan (the Book of Faith) a chapter in whichhe listed shar'i
duties, which included seeking reward for doing them.
Al-Bukhaari (may Allaah have mercy on him) said:
"Chapter: what was narrated about actions being but by intentions, and
every person will have but that which he intended. This includes
faith, wudoo', prayer, zakaah, Hajj, fasting and other rulings. Allaah
says(interpretation of the meaning): "Each one does according to
Shakilatihi (i.e. his way or his religion or his intentions)"
[al-Isra' 17:84]. A man may seek the reward of charity forhis spending
on his family. And the Prophet (peace and blessings of Allaah be upon
him) said: "But jihad and good intentions."
Saheeh al-Bukhaari (1/29), Kitaab al-Eemaan.
Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:
The words "Chapter: what has been narrated…" mean: a chapter which
explains what has been narrated as evidence that shar'i actions are
judged according to intention.
Fath al-Baari (1/135, 136)
2 – It was narrated that Abu Mas'ood al-Badri (may Allaah be pleased
with him) said: The Prophet (peace and blessings of Allaah be upon
him) said: "If a Muslim spends on his family, seeking reward for that
with Allaah, thenit will an act of charity on his part." Narrated
byal-Bukhaari (55), Muslim (1002).
Spending on his wife and children is a man's shar'i duty, but he will
not be rewarded for it unless he seeks reward thereby.
Al-Qurtubi said:
The apparent meaning isthat the reward for spending on them can only
be attained by intending to draw closerto Allaah, whether it is
obligatory or permissible, and this implies that whoever does not
intend to draw closer to Allaah will not be rewarded, but he has
discharged his duty in the case of obligatory spending.
Fath al-Baari (1/136)
Ibn Hajar said:
It may be understood from this that the reward cannot be attained by
doing the deed unless it is also accompanied by the intention.
Al-Tabari said: spending on one's family is obligatory, and he will be
rewarded for what he gives according to hisintention. There is no
contradiction between its being obligatory and its being called
charity, rather it is better than voluntary charity.
Fath al-Baari (9/498)
Al-Nawawi (may Allaah have mercy on him) said:
Seeking reward thereby means seeking the Countenance of Allaah
thereby. That does not include whatever he spends absent-mindedly
(i.e., heedless of the intention and without intending to seek reward
thereby). Rather this refers to the one who seeks reward. The way to
seek reward is to spend it with the intention of fulfilling theduty of
spending and kind treatment that has been enjoined upon him.
Sharh Muslim (7/88, 89).
3 – It was narrated from Sa'd ibn Abi Waqqaas (may Allaah be pleased
with him) that the Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "You will never spend anything, seeking thereby the
Countenance of Allaah, but you will be rewarded for it, even what you
put in your wife's mouth." Narrated by al-Bukhaari (56) and Muslim
(1628).
Ibn al-Haaj al-Maaliki (may Allaah have mercy on him) said:
He should not neglect to give his wife a morsel or two, because the
Prophet (peace and blessings of Allaah be upon him) said: "even a
morsel that he puts in his wife's mouth." He will earn reward even
though there is some pleasure for him in putting a morsel in his
wife's mouth, but he should seek reward in allof that, i.e., in
bringing the food and in giving it to her.
Al-Madkhal (1/224).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
You will never spend anything, seeking thereby the reward of Allaah,
but you will be rewarded for it. The attainment of reward is dependent
upon that, i.e., on seeking the Countenance of Allaah. This is what
matters.
Fath al-Baari (5/367).
Conclusion:
A woman will be rewarded for her work in the house if she seeks reward
with Allaah for that, and is sincere in her intention.
And Allaah knows best.

She stipulated that in order to marry her he has to memorize Soorat al-Baqarah or Aal ‘Imraan or take her for Hajj

I want to know can memorization of Holy Quran or part of it be made
into a condition for marriage as one sister(she is a Hafiz) has put
this condition out to me to either memorize Surah al-Baqarah or Surah
ale-Imraan and her third option was Hajjafter nikah. I can pick either
of the three. If I pick one of the first two what bothers me then is I
wouldn't be doing it for Allah swt it would be exclusively to gain her
hand. Please explain if this is allowed or not.
Praise be to Allaah.
If you want to marry her because she is religiously committed and you
agree to the condition, seeking thereby the pleasure of Allah and to
achieve this aim, and to marry someone who will help you to obey Allah
and you can help her, then there is nothing wrong with that and this
is partof striving for the Hereafter. Allah says (interpretation of
the meaning):
"And whoever desires the Hereafter and strivesfor it, with the
necessaryeffort due for it (i.e. does righteous deeds of Allaah's
obedience) while he is a believer (in the Oneness of Allaah Islâmic
Monotheism) — then such are the ones whose striving shall be
appreciated, (thanked and rewarded by Allaah)"
[al-Isra' 17:19].
Al-Nasaa'i (3340) narrated that Anas (may Allah be pleased with him)
said: Abu Talhah married Umm Sulaym and the dowry between them was
Islam; Umm Sulaym became Muslim before Abu Talhah. He proposed to her
and she said: I have become Muslim; if you become Muslim I will marry
you. So he became Muslim, and that was the dowry between them. Classed
as saheeh by al-Albaani in Saheeh al-Nasaa'i.
So strive to memorise the Holy Qur'aan as an act of worship and
obedience towards Allah, and seeking His reward and His pleasure.There
is no reason not tolet the request of this sister be what motivates
you to do this act of worship, because it is not contrary to
sincerity.This is like those who enter some religious competitions and
let that a motive to memorise the Holy Qur'aan. So there is nothing
wrong with thatand it is not contrary to sincerity.
The scholars of the Standing Committee for Issuing Fatwas were asked:
Taking part in religious competitions that offer cash prizes: are
these prizes halaal orharaam?
They replied: There is nothing wrong with accepting the prizes thatare
donated by people in authority or other doers of good, because that is
encouragement to acquire knowledge and memorise the Book of Allah, may
He be glorified and exalted. In these and similar matters, the
believer should be sincere towards Allah and be happy to have
something that helps him in that, and his motivation should not be
only to get the money. End quote.
Fataawa al-Lajnah al-Daa'imah, 15/188
And Allah knows best.

Is exaggerating in beautifying the voice when leading people in prayer regarded as showing off?

Sometimes when i lead the prayer and i try to make my voice good while
reciting quran . and after the prayer i feel that i did exagrate are
sho offed. but i say to my self that this is prophet Muuhammed9sallahu
alaihai wasallam) hadiththat to make voice good.and i dont knwo what
should i do .
Praise be to Allaah.
Firstly:
Beautifying the voice when reciting Qur'aan is something mustahabb
that is encouraged in many texts, such as the words of the Prophet
(blessings and peace of Allah be upon him): "Adorn the Qur'aan with
your voices." Narrated by al-Nasaa'i, 1015; Abu Dawood, 1468; classed
assaheeh by al-Albaani.
Al-Sindi said:
i.e., make your voices beautiful when reciting, because beautiful
wordsbecome even more beautiful when recited in a beautiful voice, and
this is something well known.
End quote from Haashiyat Sunan al-Nasaa'i, 2/179
Al-Munaawi said:
By doing it in a beautifulvoice and doing it well, this encourages
people to listen to it and ponderit.
End quote from Fayd al-Qadeer, 4/90.
Being keen to beautify one's voice when reciting Qur'aan is something
that is prescribed in Islam, and it is not regarded as blameworthy
effort or showing off.
This is indicated by the report narrated from Abu Moosa al-Ash'ari
(may Allah be pleased with him) who said: The Messenger of Allah
(blessings and peace of Allah be upon him) listened to my recitation
at night. The next morning he said: O Abu Moosa, I listened to your
recitation last night; you have been given a beautiful voice like the
beautiful voice of Dawood." I said: O Messenger of Allah, if I had
known you were there, I would have made it more beautiful?
Narrated by al-Nasaa'i inal-Sunan al-Kubra, 7/273; Ibn Hibbaan in
hisSaheeh, 16/169; al-Bayhaqi in his Sunan, 3/12; classed as saheeh by
al-Albaani (3532).
Al-Haafiz Ibn Katheer said: This indicates that it is permissible to
put extra effort into beautifying one's voice. Abu Moosa had been
given a beautiful voice along with perfect focus,and the gentleness of
the people of Yemen. This indicates that this is something that is
acceptable in sharee'ah.
End quote from Tafseer Ibn Katheer, 1/63.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him) said:
This indicates that if a person makes his voice beautiful when
reciting Qur'aan so that the listener may enjoy it andfeel happy when
hearing it, there is nothing wrong with thatand it is not regarded as
showing off. Rather this encourages people to listen to the word of
Allah, may He be glorified and exalted, so that the people will feel
happy to hear it.
End quote from Sharh Riyadh al-Saaliheen, 4/662
Al-Haafiz said in al-Fath (9/63):
There is no doubt that people are more inclined to listen to
recitation if it is done in a melodious voice than to listen to one
who does not have a melodious voice, because the melodious voice is
more effective insoftening the heart and bringing tears.
What may be understood from the evidence is that beautifying the voice
when reciting Qur'aan is something desirable; if aperson's voice is
not beautiful than he shouldbeautify it as much as hecan, as Ibn Abi
Mulaykah said. End quote.
And he said: Ibn Abi Dawood narrated via IbnAbi Musji'ah who said:
'Umar used to give precedence to a young man with a beautiful voice
because of his beautiful voice (to lead people in prayer).
End quote from Fath al-Baari, 9/80
Secondly:
If your intention by beautifying the voice is to achieve the
hoped-foraims of sharee'ah, such as obtaining proper focus and
humility in theheart and making the eye weep, or to move the people
when listening to the Qur'aan, this is something that is prescribed in
Islam and is encouraged, and it cannot be regarded as showing off at
all.
But if your aim in doing that is to show how beautiful your voice is
and how good your recitation is so that people will praise you for it,
then this is a kind of showing off and you have to strive against
these thoughts so that your action will be sincerely for the sake of
Allah alone.

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Imaamat and Khilafat

Imaamat and Khilafat
1. There are two types of Imaamats: Imaamat Sugra and Imaamat Kubra.
2. Imaamat Sugra is the Imaamat that is performed in Salaah.
3. Imaamat Kubra is in relation to representing the Messenger of Allah
(sallal laahu alaihi wasallam).
4. To qualify in this category of Imaamat it is necessary that one has
the following criteria: He is a Muslim, is free (i.e. not a
slave),male, sane, adult, belonging to the tribe of Quraish and one
who has power.
5. It is not necessary for one to be from the family of the Holy
Prophet (sallal laahu alaihi wasallam), i.e. Hashmi, or from the
family of Hazrat Ali (radi Allahu anhu) i.e. Alawi, or to be Ma'soom
(immune from sin). It is also not necessary that one has to be the
most virtuousfrom their nation.
6. It is obligatory on all Muslims to obey the Imaam when his orders
are not against the Shari'ah (Islamic Law) because one cannot follow
anybody's orders if they are against the Shari'ah.
7. An Imaam should be made only if he is courageous, a politician and
an Islamic scholar (Aalim) or works with the helpof Ulema.
8. A female or child's Imaamat is not allowed.

WHO ARE THE AHLE SUNNAT WAL JAMAAT?

WHO ARE THE AHLE SUNNAT WAL JAMAAT?
1. The Ahle Sunnat Wal Jamaat is the largest group of Muslims and the
only group whose beliefs and teachings are truly in accordancewith the
Holy Quran and Sunnah of the HolyProphet (sallal laahu alaihi
wasallam).
2. The beliefs of this group are the same as the beliefs of the Sahaba
or noble companions of the Holy Prophet (sallal laahu alaihi wasallam)
and the Salf-e-Saliheen(our great pious predecessors).
3. In many Ahadith, the Holy Prophet (sallal laahu alaihi wasallam)
strongly advised the Muslims to follow his Sunnah and to remain
steadfast upon the path of his Sahaba, theSalf-e-Saliheen and
themajority of Muslims to remain steadfast upon the way of the Ahle
Sunnah.
4. The Holy Prophet (sallallaahu alaihi wasallam) said: "I have left
two things behind me for you (the Ummah). You will never go astray as
long as you follow these two things. One of these two things is
Allah's Holy Book (the Holy Quran) and the other is the Sunnah of his
Holy Prophet (sallal laahu alaihi wasallam)." (Muwatta Imam Malik)
5. The Holy Prophet (sallallaahu alaihi wasallam) said that after he
passes away his Ummah should remain firmly steadfast upon his Sunnah
and upon the way of his four Muslim Caliphs. He advised us to follow
this path alone and to be beware of innovations, which contradict the
Holy Quran and his Sunnah. (Abu Dawud; Tirmizi)
6. The Holy Prophet (sallallaahu alaihi wasallam) said: "Follow the
way of the largest group of Muslims! For, he who deviates from this
group will be thrown into Hell!" (Ibn Majah)
REMAINING WITH THE AHLE SUNNAT WAL JAMAAT
1. The Holy Prophet (sallallaahu alaihi wasallam) advised us to remain
firm with the largest group of Muslims and remain steadfast upon their
way in beliefs and in actions.
2. The Holy Prophet (sallallaahu alaihi wasallam) said: "Allah will
never allow my Ummah to unite upon misguidance and incorrect beliefs.
Allah's mercy, blessingsand protection are with the largest group of
Muslims. And he who deviates from thislargest group of Muslims will be
throwninto Hell." (Tirmizi)
3. The Holy Prophet (sallallaahu alaihi wasallam) said: "He who
deviates from the largest group of Muslims, even as much as a hand
span, has himself cut off his connection with Islam". (Abu Dawud)
ABSTAINING FROM MISGUIDED GROUPS
1. The Holy Prophet (sallallaahu alaihi wasallam) clearly warned his
Ummah to completely abstain from joining inthe gatherings of or
listening to the words of any of the other misguided groups that will
appear amongst the Muslims, whose beliefs will contradict the beliefs
of the largest group of Muslims.
2. The beliefs of the largest group of Muslims will be in accordance
with the Sunnah of the Holy Prophet (sallal laahu alaihi wasallam),
the beliefs of the Sahaba and the Salf-e-Saliheen.
3. The Holy Prophet (sallallaahu alaihi wasallam) said: "In the period
prior to the Day of Judgement, false and deceitful groups will emerge.
They will say things to you, which neither you nor your forefathers
will have ever heard before. Stay away from these deceitful people and
do not let them come near you! Do not be misguided by them and do not
let them cause strife amongst you!" (Sahih Muslim)
DIVISIONS IN THE UMMAH
1. The concept of the Muslim nation separating into 73 sects, is taken
from authentic Ahadith suchas the following related by Hazrat Abu
Hurairah (radi Allahu anhu) : "The Messengerof Allah (sallal laahu
alaihi wasallam) said: 'The Jews separated into 71 sects, and the
Christians into 72, and my nation will divide into 73 sects.'" (Abu
Dawud, Tirmidhi, Ibn Majah)
2. The Holy Prophet (sallallaahu alaihi wasallam) said : "Seventy-two
(of the 73 sects of the Muslim nation) will be in the fire, and only
one will be in Paradise;it is the Jama'ah (i.e. Ahle Sunnah Wa
Jamaah)." (Abi Dawud, Ad-Darimi, Ahmad)
3. There is another narration which states : "The Companions asked:
'Which sect will triumph (i.e. achieve salvation)?' The Prophet
(sallal laahu alaihi wasallam) replied: 'The sect which adheres to
that (set of beliefs and practices) which I and my Companions adhere
to.'"
4. It should be clear from these Ahadith that the one sect, out of the
73, which is to gain salvation, is the Ahle Sunnah Wa Jamaah, the only
segment of the Muslim community which adheres to that which the Holy
Prophet (sallal laahu alaihi wasallam) and his Companions (radi Allahu
anhum) adheredto.
OPINION OF GREAT SCHOLARS AND SAINTS
1. Ghousal Azam, Hazrat Sheikh Abdul Qadir Jilani (radi allahu anhu)
states: "There are 73 groups as foretold by Sayyiduna Rasoolallah
(sallal laahu alaihi wasallam) and (bear in mind that), the Ahle
Sunnat wal Jamaat was the rightful group". (Ghunyatut Taalibeen)
2. Imam Ghazzali (radi Allahu anhu) writes: "The Ahle Sunnat Wal
Jammat is the successful Firqah (group) and it is this Firqa which
weighs or determines its thoughts and its according to the scales of
the Holy Quran". (Mujarribaate Imam Ghazal)
3. Hazrat Sha Wali'ullah Muhaddith Dehlawi (radi Allahu anhu) states:
"As Rasoolallah (sallal laahu alaihi wasallam) has stated, follow this
'Sawad-e-Azam', and when thefour Madhabs are within the Sawad-e-Azam
then the following of any one of them, is followance of the
Sawad-e-Azam. Therefore, refuting any one of them is refuting the
Sawad-e-Azam". (Aqdul Jayyad)
4. Imam Sufyan Souri (radi Allahu anhu) states: "By Sawad-e-Azam is
meant those who are called the Ahle Sunnat Wal Jamaat". (Al Mizaanul
Qubra)
5. Shah Abdul Aziz Muhaddith Dehlawi (radi Allahu anhu) states in his
book"Fatawa Azeezi" (Vol. 2,pg. 4) that: "The various parts of the
Ahle Sunnat Wal Jamaat in Aqaa'id such as the Ash'ariya, the
Maaturadi, in Fiqh suchas the Hanifa, the Shafi'i, the Hambali, in
Tassawwaf such as the Qaaderi, the Chisti, Naqshabandi, the
Suhurwardi, this servant considers all ofthem to be the truth".
6. Imam Rabbani, Mujaddid Alif Thaani (radi allahu anhu) states in the
second chapter, page 67 of his "Maktubaat Shareef" that: "The way of
salvation is followance of the Ahle Sunnat Wal Jamaat. May Almighty
Allah Ta'ala bestow blessings upon the Ahle Sunnat Wal Jamaat, in
their speech, in their actions, laws, for this isthe successful group.
Besides this, all other groups have become victims of deception.
Today, nobody realiseshow much these misled groups will be punished,
however, onthe Day of Qiyamah this secret will become apparent. Even
thoughat that time this knowledge will be of no benefit to the
misled."

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The Jinnaat

The Jinnaat
1. The plural of Jinn is Jinnaat. Jinnaat are thecreation of Allah
Ta'ala made from fire.
2. They are given the power to take whatever shape or form they wish.
3. The mischievous and evil one's are called "Shaitaan".
4. They are like human beings having wisdom and understanding.
5. They have a soul and a bodily form.
6. There are male and female Jinnaat.
7. Jinnaat eat, drink and sleep.
8. They also have children.
9. Jinnaat are invisible creation of Allah Ta'ala.
10. Among the Jinnaat there are Muslims, Mu'min (Believers) and
Kaafirs (Disbelievers).
11. Jinn and human werecreated for the worship of Allah Ta'ala. Allah
Ta'ala says in the Holy Quran : "And I have created the Jinn and the
men only for this that they may worship Me". (Surah Zariyat: 56)
12. The Jinnat do not live forever. They eventually die.
13. The Jinnaat used to work at the commandof Hazrat Sulaiman (alaihis
salaam). The Masjid-ul-Aqsa, Baitul Muqaddas, was built by the
Jinnaats under the command of Hazrat Sulaiman (alaihis salaam).
14. The good deeds performed by Jinnaat will earn them Sawaab (reward).
15. The disbelievers among them will go to Hell and the Believers
among them will live nearby Jannat. The Jinnaat will not live in
Jannat,because Jannat is the estate of Hazrat Adam (alaihis salaam)
and itwill be distributed to his children (human). The Jinnaat will
enter Jannat for Sair (sight-seeing).
16. He who disbelieves inthe existence of Jinnaat becomes a Kaafir.

What is Destiny (Taqdir) ?

What is Destiny (Taqdir) ?
1. Within the Knowledge of Allah Ta'ala, He wrote what was going to
happen in the worldand whatever His servants were going todo.
2. Allah Ta'ala wrote good in some people's fate and wrote bad in
another person's fate.
3. He did not make the person helpless by writing this down, but wrote
down what the servant was going to do.
4. An example of this is that if Allah Ta'ala wrote bad for Zaid, then
it was because Heis aware that Zaid is going to do bad, and ifZaid was
to do good, then He would have written good for Zaid, thus His Writing
and His Knowledge did not make any person compelled.
5. After performing bad deeds you should not say that this happened
because it was Allah Ta'ala's will and therefore it was in my destiny,
but all good things are done with the Pleasure of Allah Ta'ala and all
bad deeds are done with the pleasure of one's desires.
6. To believe yourself as totally without will or totally helpless is
a misguided belief. The Holy Prophet (sallal laahu alaihi wasallam)
has referred to those who do not believe in Taqdir to be like
fire-worshippers of hisUmmah.
7. It is forbidden to discuss or debate the subject of destiny. A
person should only think that they are not helpless like stones and
therefore cannot do anything according to their will, but actually
Allah Ta'ala has given humans the power to do as they please and the
reward and sin is based upon this power of will. Hazrat Abu Bakr
Siddique and Hazrat Umar-e-Farooq (radi Allahu anhuma) were prohibited
from discussing Taqdir.

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An-Nuayman ibn Amr - Biographies of the Companions (Sahabah)

In spite of the fact that he fought in the battles of Badr, Uhud,
Khandaq and other major encounters, an-Nuayman remained a
light-hearted personwho was quick at repartee and who loved to play
practical jokeson others.
He belonged to the Banu an-Najjar of Madinah and he wasamong the early
Muslims of the city. He was one of those who pledged allegiance to the
Prophet at the Second Pledge of Aqabah. He established links with the
Quraysh when he married the sister of Abdur Rahman ibn Awl and later
Umm Kulthum the daughter of Uqbah ibn Mu'ayt. She had obtained a
divorce from her husband az-Zubayr ibn al-Awwam on account of his
harshness and severity.
Unfortunately for a time an-Nuayman became addicted toalcohol. He was
caught drinking and the Prophet had him flogged. He was caught a
secondtime and then he had him flogged again. Because he still did not
give up the habit, the Prophet ordered that he be flogged with shoes.
When all this did not persuade him to stop drinking, the Prophet
finallysaid: "If he goes back (to drinking) then kill him."
This was a severe Pronouncement and Umayr, one of the companions of
the Prophet, understood from it that should he return to the drinking
of alcohol, an-Nuaymanwould go outside the pale of Islam and deserve
death. Umayr gave vent to his anger and disgust by saying: "La 'nat
Allah alayhi - may God's curse be on him."
The Prophet heard Umayr's imprecation and said: "No, no, don't do
(such a thing). Indeed he loves God and His Apostle. The major sin (as
this) does not put one outside the community and the mercy of God is
close to the believers."
While being firm, the Prophet still held out hope for an-Nuayman's
reform especially on account of his past sacrifices as a veteran of
Badr. Because he was not someone who went outof his way to conceal his
actions,it was easier for him to acknowledge his crimes and repent and
seek forgiveness from God. This he did and he won the favor of the
Prophet and his companions who enjoyed his pleasantries and his
infectious laughter.
Once an-Nuayman went to the suq and saw some food being sold which
appeared to be tasty and delightful. He ordered some and sent it to
the Prophet as if itwere a gift from him. The Prophet was delighted
with the food and he and his family ate ofit. The vendor of the food
then came to an-Nuayman to collect the price of it and an-Nuayman said
to him: "Go to the Messenger of God it was for him.He and his family
ate it."
The vendor went to the Prophet who in turn asked an-Nuayman:"Didn't
you give it to me?" "Yes,"said an-Nuayman. "I thought you would like
it and I wanted you to eat some of it so I had it presented to you.
But I don't have any dirhams to pay the vendor for it. So, pay, O
Messenger of God!"
The Prophet had a good laugh and so did his companions. The laugh was
at his expense, literally, for he had to pay the price of the
unsolicited gift. An-Nuayman felt that two benefits came out of the
incident: the Prophet and his family ate food that they enjoyed and
the Muslims had a good laugh.
Once Abu Bakr and some companions went on a trading expedition to
Busra. Various people on the trip were given fixed duties. Suwaybit
ibn Harmalah was made responsiblefor food and provisions. An-Nuayman
was one of the group and on the way he became hungry and asked
Suwaybit for some food. Suwaybit refused and an-Nuayman said to him:
"Do you know what I would yet do with you?" and went on to warn and
threaten him but still Suwaybit refused. An-Nuayman then went to a
group of Arabs inthe suq and said to them:"Would you like to have a
strongand sturdy slave whom I can sellto you." They said yes and
an-Nuayman went on: "He has got a ready tongue and is very articulate.
He would resist you and say: 'I am free.' But don't listen
to him"
The men paid the price of the slave - ten qala'is (pieces of gold)and
an-Nuayman accepted it andappeared to complete the transaction with
business-like efficiency. The buyers accompanied him to fetch theft
purchase. Pointing to Suwaybit, he said: "This is the slave whom I
sold to you."
The men took hold of Suwaybit and he shouted for dear life and
freedom. "I am free. I am Suwaybit ibn Harmalah..."
But they paid no attention to him and dragged him off by the neck as
they would have done with any slave.
All the while, an-Nuayman did not laugh or batter an eyelid. He
remained completely calm and serious while Suwaybit continued to
protest bitterly. Suwaybit's fellow travellers, realizing what was
happening, rushed to fetch Abu Bakr, the leader of the caravan, who
camerunning as fast as he could. He explained to the purchasers what
had happened and so they released Suwaybit and had their money
returned. Abu Bakr then laughed heartily and so did Suwaybit and
an-Nuayman. Back in Madinah, when the episode was recounted to the
Prophet and his companions, they all laughed even more.
A man once came to the Propheton a delegation and tethered hiscamel at
the door of the Masjid. The Sahabah noticed that the camel had a large
fat hump and their appetite for succulent tastymeat was stimulated.
They turned to Nuayman and asked:"Would you deal with this camel?"
An-Nuayman understood what they meant. He got up and slaughtered the
camel. The nomad Arab came out and realized what had happened when he
saw people grilling, sharing out and eating meat. He shouted in
distress: "Waa 'aqraah! Waa Naqataah! (O my camel!)"
The Prophet heard the commotion and came out. He learnt from the
Sahabah what had happened and began searching for an-Nuayman but did
not find him. Afraid of being blamed and punished, an-Nuayman had
fled. The Prophet then followed his footprints. These led to a
gardenbelonging to Danbaah the daughter of az-Zubayr, a cousin of the
Prophet. He asked the companions where an-Nuayman was. Pointing to a
nearby ditch, they said loudly so as not to alert an-Nuayman: "We
haven't found him, O Messenger of God."An-Nuayman was found in the
ditch covered with palm branches and leaves and emerged with dirt on
his head, beard and face. He stood in the presence of the Prophet who
took him by the head and dusted the dirt from his face while he
chuckled with laughter.The companions joined in the mirth. The Prophet
paid the price of the camel to its owner and they all joined in the
feast.
The Prophet obviously regarded an-Nuayman's pranks for what they were
light-hearted sallies that were meant to create somerelief and
laughter. The religion of Islam does not require peopleto disdain
seemly laughter and levity and remain perpetually gloomy. An
appropriate sense ofhumor is often a saving grace.
An-Nuayman lived on after the Prophet and continued to enjoy the
affection of Muslims. But did he put an end to his laughter? During
the caliphate of Uthman, a group of Sahabah were sitting in the
Masjid. They saw Makhramah ibn Nawfal, an old man who was about one
hundred and fifteen years old and obviously rather senile. He was
related to the sister of Abdur-Rahman ibn Awl, who was a wife of
an-Nuayman.
Makhramah was blind. He was so weak that he could hardly move from his
place in the Masjid. He got up to urinate and might have done so in
the Masjid. But the companions shouted at him to prevent him from
doing so.. An-Nuayman gotup and went to take him to another place, as
he was instructed. What is this other place that an-Nuayman took
himto? In fact he took him only a short distance away from wherehe was
sitting at first and sat him down.
The place was still in the Masjid!
People shouted at Makhramah and made him get up again all ina frenzy.
The poor old man was distressed and said: "Who has done this?"
"An-Nuayman ibn Amr," he was told.
The old man swore and announced that he would bash an-Nuayman on the
head with his stick if he should meet him.
An-Nuayman left and returned. He was up to some prank of his again. He
saw Uthman ibn Allan, the Amir al-Muminim, performing Salat in the
Masjid. Uthman was never distracted when he stood for Prayer.
An-Nuayman also saw Makhramah. He went up to him and in a changed
voice said: "Do you want to get at an-Nuayman?"
The old man remembered what an-Nuayman had done. He remembered his vow
and shouted: "Yes, where is he?" An-Nuayman took him by the hand and
led him to the place where the Khalifah Uthman stood and said to him:
"Here he is!"
The old man raised his staff and bashed the head of
Uthman. Blood flowed and the people shouted: "It's the Amir al-Muminin!"
The dragged Makhramah away and some people set out to get an-Nuayman
but Uthman restrained them and asked themto leave him alone. In spite
of the blows he had suffered, he was still able to laugh at the deeds
of an-Nuayman.
An-Nuayman lived up to the timeof Muawiyah when fitnah saddened him
and discord filled him with anguish. He lost his levity and laughed no
more.

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