Where Believers Live in Paradise

Allah has promised the men and women of the believers Gardens with
rivers flowing under them, remaining in themtimelessly, forever, and
fine dwellings in the Gardens of Eden. And Allah's good pleasure is
even greater. That is the great victory. (Surat at-Tawba: 72)
As we said earlier, the houses where believers live their earthly
lives are "places in which Allah has permitted to bebuilt and in which
His name is remembered" (Surat an-Nur, 36), placesthat are cared for
and kept spotlessly clean according to Allah's command. Houses in
Paradise are like these, in that they are incomparably
refreshingplaces in which Allah is remembered and offered
thanksgiving.
In the same way as thesebeautiful houses and mansions may be built
amid natural beauty, it isalso possible that they may have been built
in outstandingly modern cities with aesthetically beautiful
architecture and superior technology.
The houses mentioned in the Qur'an are generally built amid natural
beauty, as the following verse informs us:
But those who heed their Lord will have mansions raised upon mansions
high, beneath which runnning waters flow. That is Allah's promise.
Allah does not break His promise. (Surataz-Zumar, 20)
Mansions located in highplaces, with views around and below
them,provide a detailed panorama that allows their inhabitants to
perceive many beautiful things at the same time.
The Qur'an mentions that water runs below those mansions built in high
places. Thus, in order to see this view, the mansions may contain
sitting-rooms with picture windows orwith glass on all four sides. In
such mansions,"designed to provide the human spiritwith the greatest
amount of pleasure possible, believers lounge on their thrones, enjoy
the best fruits and drinks and, as they look down from above, derive
pleasure from looking at one beautiful view after another.
The mansions are designed and furnished with the highest quality
materials and the most harmonious colors, and feature comfortable
armchairs and thrones facing each other. As"gold-encrusted thrones"
(Surat al-Waqi'a, 15) and"thrones lined up" (Suratat-Tur, 20)
maintain, thrones are symbols of wealth, splendor, and power.
Believers, to whom Allah has granted Paradise's eternal blessings,
have been found worthy of such beauty. Sitting and reclining on their
thrones, and surroundedby unimaginable beauty,they continually
remember Allah. The Qur'an states:
They will enter Gardens of Eden, where they will be adorned with gold
bracelets and pearls, andwhere their clothing willbe of silk. They
will say:"Praise be to Allah, Who has removed all sadness from us.
Truly, our Lord is Ever-Forgiving, Ever-Thankful: He Who has lodged
us, out of His favor, in the Abode of Permanence, where no weariness
or fatigue affects us." (Surah Fatir, 33-35)
Reclining upon soft couches, believers "gaze around them" (Surat
al-Mutaffifin, 23). Just seeing Paradise's magnificent views and
beauties is a feast for the eyes and a great blessing. This will be an
enjoyable banquet for believers to behold.
To share these beauties and pleasures with all believers, regardless
of when they led their earthly existence, is a blessing that can be
realized fully only in Paradise. For example, tosit on facing thrones
andconverse with Musa (as), 'Isa (as), or with pious believers and the
Prophet's Companions, as well as to remember Allah with them, is not a
pleasure that the world can grant; this pleasure belongs only to
Paradise.
In Paradise, everything believers desire will be created and brought
to them by special servants appointed for that task. The Qur'an
informs us that:
Circulating among them will be youths like hidden pearls. (Surat at-Tur, 24)
Believers, whom Allah has made worthy of Paradise, are highly select
and valuable persons. The fact that they are in a position of"high
honor" (Surat as-Saffat, 42) shows the value that Allah places upon
them. The servants mentioned above, who attend immediately to the
believers' every wishand give them free and interrupted service, are
described in the Qur'an as ageless young men:
Ageless youths will circulate among them, serving them. Seeing them,
you would think them scattered pearls. (Surat al-Insan, 19)
These servants, whose sole purpose is to attendto the believers'
wishes, and the fact that the blessings are freely offered with such
perfect service, are otherexamples of glorious beauty. The gadgets
used in this service also have great value and areof high quality,
for:
Platters and cups of goldwill be passed around among them, and they
will have there all that their hearts desire and in which their eyes
find delight. You will remain in it timelessly, forever. (Surat
az-Zukhruf, 71)
While in this world, believers attend to manythings, among them
getting as close as possible to the blessings of life in Paradise. We
can learn about the magnificent material used for clothing there.
Allah teaches people in this world to wear fine clothing, as stated
in:
O Children of Adam! We have sent down clothingto you to conceal your
private parts, and fine apparel. But the garment of the fear of Allah
- that is the best! That is one of Allah's Signs, so that hopefully
you will pay heed. (Suratal-A'raf, 26)
In Surat al-A'raf, 31, Allahurges believers to wear clean and fine
clothing:"O Children of Adam! Wear fine clothing in every mosque. Eat
and drink, but do not be profligate. He does not love the profligate."
Therefore, the clothing worn in Paradise will be several times more
splendid and stylish thanworldly clothing. The Qur'an especially
mentions two kinds of material found in Paradise: silk and brocade.
For example, it states that believers will wear "fine silk and rich
brocade, face to face with one another" (Surat ad-Dukhan, 53). Inthis
world, these two materials are rare, expensive, and of high quality.
Such clothing will give great aesthetic pleasure both to the person
wearing them and the one who sees them being worn. The beauty and
splendor of this clothing only enhances the perfection of those who
wear it.
Of course, the material and clothing found there is not limited to
these two, for Allah, Whogranted these great rewards, will clothe the
people of Paradise in many more beautiful garments made of many more
beautiful materials. He can create clothing styles and materials that
are unknown to us in this world.
The Qur'an tells us that this beautiful clothing is ornamented with
jewelry to enhance its attractiveness. Gold and silver bracelets and
pearls are mentioned specifically, as in the following verses:
Allah will admit those who believe and do right actions into Gardens
with rivers flowing under them, where they will be adorned with gold
bracelets and pearls, andwhere their clothing willbe of silk. (Surat
al-Hajj, 23)
They will wear green garments of fine silk andrich brocade. They will
be adorned with silver bracelets. And their Lord will give them a pure
draught to drink. (Surat al-Insan, 21)
As this verse maintains, beautiful jewelry complements fine clothing,
and both offered for the pleasure of believers.
The basic quality of the materials in Paradise is their varied
delicacy andstriking beauty, both of which are reflections of Allah's
eternal knowledge and artistry. For example, thrones areinlaid with
precious stones and arranged carefully in high places; clothing is
made of silk and brocade, and adorned with gold and silver ornaments.
Allah has given many details about Paradise inthe Qur'an, but the
expressions that He has used allow believers to use their imagination
open. In Paradise, (Allah surely knows best) everybeliever will have
all kinds of blessings, views,and places especially designed for his
or her own pleasure. Of course, apart from the blessings announced in
the Qur'an, Allah has prepared many more surprises for believers, whom
He has made worthy of Paradise.

Endless Delight

Eat and drink with relish for what you did.(Surat al-Mursalat, 43)
The Qur'an announces that the people of Paradise are blessed with the
finest food and various drinks. But since these people require no
nourishment, we can understand that such food and drink have been
created only to give pleasure.
This food resembles the food of this world. The people of Paradise
will express this similarity in the following way:
Give the good news to those who believe and do right actions, that
they will have Gardens with rivers flowing under them. When they are
given fruit there as provision, they will say:"This is what we were
given before." But they were only given a simulation of it. They will
have there spouses of perfect purity, and will remain there
timelessly, forever. (Surat al-Baqara, 25)
Many foods in this worldaddress people's appetites and give pleasure
by their appearance and taste. Ofcourse Allah can easily create
similar foods in Paradise to give pleasure to believers. But, unlike
with earthly food, there will be no need to worry about gaining
weight, cholesterol, overeating, and so on, for Allah tells them: "Eat
and drink with relish for what you did" (Surat al-Mursalat, 43) Being
able to eat and drink beyond any reckoning is a delightfully pleasant
reward.
In order to attain Paradise, people are tested in this earthly
life.Believers show great effort and zeal in order to please our Lord,
for they turn to Him sincerely, thank Him continually, pray to Him,
and repent of their sins. As a reward, Allah offers them the blessings
of Paradise.
Leading all of the food mentioned in the Qur'an is meat. In Paradise,
Allah gives believers"any kind of fruit and meat that they desire"
(Surat at-Tur, 22), and will offer them "any bird-meat they desire"
(Surat al-Waqi'a, 22). Moreover, their food will"never run out" (Surah
Sad, 54), because believers will"enter Paradise, provided for init
without any reckoning" (Surah Ghafir, 40).
They will be able to eat as much as they want, for the amount and
types of food available will never decrease, and no one will be forced
to stop eating due to beingfull or feeling sick.
Fruit is perhaps the food most often mentioned inthe Qur'an. In
Paradise, believers receive whatever type of fruit they desire. The
Qur'an describes this:
Its shading branches willdroop down over them, its ripe fruit hanging
ready to be picked. (Surat al-Insan, 14)
Thus, we understand that fruits of Paradise grow on trees in natural
surroundings and that believers can easily pick and eat them. Surat
al-Waqi'a 28-29 mentions ""fruit-laden lote-trees with thorns removed"
and "[banana]trees layered [with fruit]," meaning that thefruit can be
obtained easily due to Paradise's infinite blessings.
The fruit it so plentiful that the tree branches cannot bear its
weight, and it is easy to reach because the branches bend down to the
ground.
This fruit may be offeredfreely on golden and silver trays and
tastefullydesigned plates to believers, who are sitting on thrones and
conversing with one another. Certainly all seeds and traces of rot and
bruising that annoy people in this world have been removed, as befits
Paradise. All fruits are offered to believers freely, with their
eye-catching beauty andwithout blemish.
Fruit also adds further color and aesthetic beauty to Paradise. The
sight of trees laden with all sorts of colorful fruits lends even more
beauty to the wonderful landscape. The predominant color is green, and
within that green are yellows, oranges, and reds that form a beautiful
view that strikes the human eye. As an indication of Allah's mighty
artistry, this view is another cause for thanksgiving.
Certainly, many kinds of drinks are also desirable.For instance, Surat
as-Saffat, 45 mentions "acup from a flowing spring passing round among
them." In Paradise, believers are given "the choicest sealed wine to
drink, whose seal is musk" (Surat al-Mutaffifin, 25-27). As these
verses state, whatever they drink is also sweet-smelling and, of
course, this wine is unlike any earthly wine.
The people who drink it will not become intoxicated or have
theirawareness impaired. Allah says that these drinks will be offered
in glasses. They will not cause headaches, a loss of control of
themselves, or any alteration in theirminds. Young men whom Allah
appointed for this service freely offer these drinks.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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No one knows the unseen in the absolute sense except Allaah

I want to know that Quran says that only Allah knows the Unseen. But i
found out in a hadith that Prophet PBUH told us that Jinn the
fortuneteller a part of truth and then fortune teller mix it witha
hundred lies and tells to us , In another hadithsProphet PBUH tells us
that Astrology is only based on lies " Sun and Moon are only Signs of
Allah"
So How does Jinn tells the fortune while only Allah knows the Fortune?.
Praise be to Allaah.
Knowledge of the unseen is something that Allaah has kept for Himself,
as is indicated by the texts of the Qur'aan and Sunnah. Allaah says
(interpretation of the meaning):
"Say: "None in the heavens and the earth knows the Ghaib (Unseen)
except Allaah, nor can they perceive when they shall be resurrected"
[al-Naml 27:65]
"And with Him are the keys of the Ghayb (all that is hidden), none
knows them but He. And He knows whatever there is in the land and in
the sea; not a leaf falls, but He knows it. There is not a grain in
the darkness of the earth nor anything freshor dry, but is written in
aClear Record"
[al-An'aam 6:59]
The Prophet (peace and blessings of Allaah be upon him) explained
these keys as referring to five things which are mentioned in Soorat
Luqmaan, where Allaah says (interpretation of the meaning):
"Verily, Allaah, with Him (Alone) is the knowledgeof the Hour, He
sends down the rain, and knows that which is in the wombs. No person
knows what he will earntomorrow, and no person knows in what land he
will die. Verily, Allaah is All-Knower, All-Aware (of things)"
[Luqmaan 31:34].
Al-Bukhaari narrated in his Saheeh (hadeeth no. 4477) that 'Aa'ishah
(may Allaah be pleased with her) said: "Whoevertells you that he knows
what will happen tomorrow is lying." Thenshe recited, "No person knows
what he will earntomorrow."
But with regard to this matter it is important to know what is the
unseen the knowledge of which Allaah has kept to Himself, because
al-ghayb (the unseen) means that which is not seen, and that which is
not seen may be either that which is not seen byall of creation - both
those who are in the heavens and those who are on earth - this kind of
unseen is known to no one but Allaah, and this is that which is called
al-ghayb al-mutlaq (the unseen in the absolute sense); or this unseen
matter may be unseen for some people, and known to some others. This
is called unseen for the one who is ignorant of it, but it is not
unseen or unknown to all people, and knowledge of it is not unique to
Allaah. Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in
Sharh al-'Aqeedah al-Waasitiyyah (p. 158): What is meant by the unseen
is that which is not seen. The unseen is something relative. But that
which is unseen in the absolute sense (al-ghyab al-mutlaq) is known
only to Allaah. End quote.
What fortune-tellers say of things that will happen in the future
hasnothing to do with the unseen or with knowledge of the unseen, and
it is not knowledge of what will happen in the future. Rather they are
liars who make false claims. But the Prophet (peace and blessings of
Allaah be upon him) has told usthat they steal knowledge of that which
Allaah has revealed to His angels. It was narrated that 'Aa'ishah (may
Allaah be pleased with her) said: Some people asked the Prophet (peace
and blessings of Allaah be upon him) about fortune-tellers, and he
said: "They are nothing."They said: O Messenger of Allaah, they say
something and it comes true. The Prophet (peaceand blessings of Allaah
be upon him) said: "Thatis a word of truth which the jinni snatches
and cackles into the ear of his familiar like the cackling of a hen,
and they mix more than one hundred lies with it." Narrated by
al-Bukhaari (7561).
The Prophet (peace and blessings of Allaah be upon him) explained how
the jinn steal this word. He said: "...when our Lord, may His name be
blessed and exalted, decrees some matter, the bearers of the Throne
glorify Him, then the people of heaven who are closest to them glorify
Him, until the tasbeeh reaches the people of the lowest heaven. Then
those who are nearest to the bearers of the Throne say: What did your
Lord say? And they tell them what He said. And the people of heaven
ask one another for the news, until the news reaches the lowest
heaven. Then the eavesdropping jinn snatch what they can and convey it
to their familiars. What they narrated as they heard itis true, but
they add lies to it." Narrated by Muslim (2229).
From this it is clear that the jinn do not have knowledge of the
unseen, rather they stealwords that they hear from the angels, but the
angels themselves do not have any knowledgeof that unless Allaah tells
them of it. After they are told of it, it is no longer regarded as
unseen in the absolute sense, but before that they are like anyone
else in creation and do not know anything of the unseen. This depends
on Allaah's telling them of it. Allaah says (interpretation of the
meaning):
""(He Alone is) the All-Knower of the Ghayb (Unseen), and He reveals
to none His Ghayb (Unseen)"
[al-Jinn 72:26].
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: The
noblestof the angelic Messengers, Jibreel, asked the noblest of the
human Messengers, Muhammad (peace and blessings of Allaah be upon
him), "Tell me about the Hour." He said:"The one who is asked about it
is does not know any more about it than the one who is asking"
meaning, just as you have no knowledge of it, I have no knowledge of
it either. End quote.
Sharh al-'Aqeedah al-Waasitiyyah, p. 158
And Allaah knows best.

Is Iblees the father of all the jinn?

Is Iblees the father of all Jinn, evil and righteous ones, or a father
for onlythe evil Jinn?.
Praise be to Allaah.
The devils (shayaateen) are the kuffaar of the jinn. Allaah, may He be
exalted, says of the accursed Iblees (interpretation of the meaning):
"except Iblees (Satan). He was one of the jinn; he disobeyed the
Command of his Lord"
[al-Kahf 18:50].
Many scholars are of the view that Iblees is the father of all of the
jinn, both the believing and disbelieving ones amongthem. He is their
origin and they are his offspring. This view was narrated from Ibn
'Abbaas, Mujaahid, Qataadah, al-Hasan al-Basri and others.
See: Tafseer al-Tabari (1/507) and al-Durr al-Manthoor (5/402).
There is a hadeeth concerning that which isattributed to the Prophet
(peace and blessings of Allaah be upon him). It was narrated by
al-Tabaraaniin al-Mu'jam al-Awsat (6/197) from Mu'aawiyah ibn al-Hakam
al-Sulami. But it is very weak (da'eef jiddan), as it was narrated
only by Talhah ibn Zayd al-Qurashi of whom 'Ali ibn al-Madeeni said:
He usedto fabricate hadeeth. See: Tahdheeb al-Tahdheeb (5/16).
Shaykh al-Islam Ibn Taymiyah called Iblees the father of the jinn in
more than one place (see Majmoo' al-Fataawa, 4/346, 235), as did his
student Ibn al-Qayyim, then al-HaafizIbn Hajar in Fath
al-Baari(6/369).
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said in
Majmoo' al-Fataawa (9/370-371): The shaytaan is the father of the jinn
according to a number of scholars. He isthe one who disobeyed his Lord
and was too proud to prostrate to Adam, so Allaah expelled him and
cast him away. End quote.
It says in Fataawa Noor 'ala al-Darb by Shaykh Ibn 'Uthaymeen (al-Jinn
wa'l-Shayaateen, question no. 2) :
Undoubtedly Iblees is the father of the jinn, because Allaah says
(interpretation of the meaning) :
"And the jinn He created from a smokeless flame of fire"
[al-Rahmaan 55:15]
And He describes Iblees when he addressed the Lord of Glory (may He be
glorified and exalted) (interpretation of the meaning) :
" 'I am better than him (Adam), You created me from fire, and him You
created from clay'"
[al-A'raaf 7:12]
And Allaah says (interpretation of the meaning):
"Will you then take him (Iblees) and his offspringas protectors and
helpers rather than Me while they are enemies to you?"
[al-Kahf 18:50]
This evidence clearly indicates that Iblees has offspring and that the
jinn are his offspring, but how did that come about? This is
somethingof which we have no knowledge and it is something concerning
which it does not matterif we are ignorant, and knowing it does not
bring any benefit. And Allaah knows best.

He found out that his Shaykh deals with jinn

A young man is studying with a sheikh who deals with jinn in order to
treat the possessed people and those suffering from spells. This young
man knew about this recently. Should he stop learning from this sheikh
and leave the place? Bearing in mind that he has only few months left
to complete his Qura'anic studies with him. What isthe ruling on
seeking knowledge through this sheikh and what is the ruling on the
alms given to this student by his sheikh?.
Praise be to Allaah.
Firstly:
Dealing with the jinn is aserious issue, and is a door that leads to
evil and mischief; how often have people are affectedby this evil? It
is sufficient for you to know that shirk only came to mankind through
them. The Prophet (peace and blessings of Allaah be upon him) said,
telling us how Allaah taught His slaves: " 'I have created all My
slaves with the inclination to worship Me alone, but the devils come
to them and turn them away from their religion. They forbid to them
that which I have permitted to them, and they tell them to associate
others with Mefor which I have not sentdown any authority.'" Narrated
by Muslim (2865).
There are believers and Muslims among the jinn, and also kaafirs and
evildoers. But the fact that they are concealed from man means that
wecannot be sure about any one of them, and gives us cause for concern
about their tricks and treachery, especially with the spread of
ignorance andbid'ah (innovation), which is the harbinger of shirk.
Usually these creatures make man fall into that which is haraam, and
bring only a little benefit.
Allaah says (interpretation of the meaning):
"And verily, there were men among mankind who took shelter with the
males among the jinn, but they (jinn) increased them (mankind) in sin
and transgression"
[al-Jinn 72:6]
Hence the fatwas of the scholars state that it is haraam to deal with
the jinn at all – whether with the believers or thekaafirs among them
– and it is essential not to take this matter lightly, so as to close
the door tofitnah and confusion, and out of concern for those who have
faith in Allaah.
It says in al-Insaaf by al-Mardaawi (10/351):
"As for the one who claims to have power over the jinn and claims that
he can summon them and they obey him,he should not be denounced as a
kaafir orexecuted, but he should be given a ta'zeer punishment." He
should be given a severe ta'zeerpunishment that should not reach the
extent of execution, according to the correct view of our madhhab; and
it was said that his ta'zeer punishment may reach the extent of
execution. End quote.
It says in al-Mawsoo'ah al-Fiqhiyyah (14/18):
As for seeking help from anyone other than Allaah, it is either from
humans or from the jinn.If it is seeking help from the jinn, then this
is forbidden and it may be shirk and kufr. "And verily, there were men
among mankind who took shelter with the males among the jinn, but they
(jinn) increasedthem (mankind) in sin and transgression" [al-Jinn
72:6].
Shaykh al-Albaani said inal-Silsilah al-Saheehah (hadeeth no. 2760):
This also includes some who appear outwardly to be righteous treating
people by means of that which they call "spiritualmedicine (al-tibb
al-roohaani)", whether that is in the ancient manner by contacting his
qareen or jinn companion – as they used to do during the Jaahiliyyah
– or it is done by means of what they call "summoning the spirits".
Similar to that in my opinion is hypnotism. All of these are means
that are not acceptable in sharee'ah, because they all boil down to
seeking the help of the jinn who were the cause of the mushrikeen
going astrayas it says in the Holy Qur'aan (interpretation of the
meaning):
"And verily, there were men among mankind who took shelter with the
males among the jinn, but they (jinn) increased them (mankind) in sin
and transgression"
[al-Jinn 72:6]
The claims of some of those who seek their help, that they only seek
the help of the righteousamong them, are false claims, because they
usually cannot mix with them and live with them in ways that will show
whether they are righteous or not. We know from experience that most
of the humans with whom you keep company turn out not to be good
friends. Allaah says (interpretation of the meaning):
"O you who believe! Verily, among your wives and your children there
are enemies for you (who may stop you from the obedience of Allaah);
therefore beware of them!"
[al-Taghaabun 64:14]
This has to do with people who can be seen,so what do you think about
the jinn, concerning whom Allaahsays (interpretation of the meaning):
"Verily, he [Shaytaan] and Qabeeluhu (his soldiers from the jinn or
his tribe) see you from where you cannot see them" [al-A'raaf 7:27]?
End quote.
We have previously quoted fatwas from the scholars on this topic, in
the answers to the following questions: 10518 , 11114 and 78546 .
Secondly:
The first thing that the seeker of knowledge must do is to choose
trustworthy scholars, people who are religiously-committed,
trustworthy and pious. He should only acquire knowledge from those who
are qualified, and those who are truly qualified are those who have
the knowledge andact upon it, by obeying Allaah and adhering to His
laws and commands. The teacher has the greatest effect on the student,
so he should have the quality of fear of Allaah (taqwa).
It was narrated that Ibraaheem al-Nakha'i said:
When they came to a man to acquire knowledge from him, they would look
at his character, his prayer andhis situation, then they would take
knowledge from him. Al-Jaami' li Akhlaaq al-Raawi (1/127).
The scholars stated that this is especially important with regard to
learning the Qur'aan.
Al-Nawawi (may Allaah have mercy on him) said in al-Tibyaan fi Adaab
Hamalat al-Qur'aan (p. 13):
It should not be learned except from one who is fully qualified and
whose religious commitment is apparent,whose knowledge is proven to be
sound and whose piety is well known. Muhammad ibn Sireen, Maalik ibn
Anas and others among the salaf said: This knowledge has to do with
religion, so look to whom you take your religion from. End quote.
Al-Zarnooji (may Allaah have mercy on him) said in Ta'leem al-Muta'allim (p. 7):
He should choose the most knowledgeable, the most pious and the
oldest, as Abu Haneefah chose Hammaad ibn Abi Sulaymaan after much
thinking and consideration, and he said: I found him to be a patient,
forbearing and dignified old man. End quote.
Ibn Jamaa'ah al-Kinaani said in his book Tadhkirah al-Saami'
wa'l-Mutakallim (p. 133):
The seeker of knowledge should look and pray istikhaarah, asking
Allaah for guidance concerning theone from whom he will take knowledge
and learn good attitude and manners; if possible he should be one who
is fully qualified, and is proven to be kind, compassionate and
chivalrous, and who is well known for his chastity and piety, and who
is well versed and has deep understanding.
The student should not continue to learn when there is a shortcoming
in(the teacher's) piety or religious commitment, or his attitude is
not good. It was narrated from one of the salaf: This knowledge has to
do with religion, so look to whom you take your religion from.
If you explore the lives of the earlier and later generations, you
will find that the student usually only benefits andsucceeds if the
Shaykh is clearly sincere towards his students.
Even if you look at books, you will find that you will benefit from
books authored by thosewho are more pious andhave less interest in
worldly gains. End quote.
Thirdly:
Our advice to this seeker of knowledge is to leave this teacher who
uses the services of the jinn – if there is certain proof of that –
and he should not learn anything from him of knowledge, attitude or
religion. Thatis the most cautious approach, to be on the safe side,
if he is able to make up what he has missed and complete his studies
with a Shaykh who follows the Sunnah and is righteous.
But if there are no righteous people in his city who can do that for
him, then what we thinkis that he should complete the short time that
remains of his studies, if the situation isas described and he
onlyuses the jinn for treatingthose who are bewitched or sick, and he
is not known to practice sihr (witchcraft)or harm the Muslims, or
transgress against their wealth or honour. The basic principle
accordingto the scholars is that one may be pardoned for continuing
that which one may not be pardoned for starting. Although we would
tell aseeker of knowledge notto begin studying with aShaykh who
follows bid'ah, or who is obviously deviant in his knowledge or
action, in cases such as this, there is a concession allowing him to
continue these studies until he finishes, especially since the
remaining time is very short, and especially since he cannot find an
alternative teacher in hiscity who is a righteous follower of the
Sunnah.
But what we have said here should also be balanced against the fact
that this Shaykh maybe following the opinionof those who say that it
is permissible to employ the jinn with regard to permissible matters,
such as those mentionedin the question; he may be excused for
followingthat (weak) view and in that case we cannot say that he is a
follower of bid'ah (innovation) or is misguided.
Although some of Ahl al-Sunnah are of this view, the correct view is
that which we mentioned first of all, which is that it is forbidden to
employ the services of the jinn at all.But the correct view concerning
the issue is one thing, and finding an excuse for those who follow a
weaker view is something else.
Fourthly:
Our advice concerning the charity is also to try to do without it, and
always look for ways of earning a living by yourself, without falling
short in seeking knowledge or spending all your time and effort in
seeking a living. Rather you should be moderate and refrain from
taking that which is in people's hands (i.e., by earning your living
by your own efforts), and strive to learn aboutissues of religion, and
thus you will attain the pleasure of Allaah.
The Prophet (peace and blessings of Allaah be upon him) said: "Whoever
follows a pathseeking knowledge, Allaah will make a path to Paradise
easy for him." Narrated by Muslim (2699).
But if a seeker of knowledge cannot earn enough to live on and he has
no choice but to accept charity given by this teacher, there is no sin
on him, in sha Allaah,if he takes it.
And Allaah knows best.

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Just dedicated

I write this for a person who has left a mark in my heart… and in the
hearts of many others who knew him.
You were with me all the time for so long. You were always there – my
best friend… I couldn't find out whether you were more than a friend.
I unroll the reel of my memories.
Is it me – this child over there…up in the mountains where dreamsrise
up to Heaven? I lovedto wake up with the sound of birds; to take a
deep breath of the cold air and to see the blue eyes on the bed next
to me… bluer than the sky. There is so much laughter, so many dreams
gathered… up in the attic. You were the one who knew what I felt,
without even talkingto you. I have always questioned myself how you do
this. Where did you get strength never toget upset? You were the
"moving spirit" of the company; you were everything… an angel who had
descended fromthe sky to bless us with his warmth and goodness. But
why for so short? WHY?
I remember the nights bythe fire when we were lying on the grass and
mylife was significant. I was wondering why the stars sparkle in the
dark and you told me it was not to forget them.
And you were the one who compensated for myfooleries. But you never
blamed me for this. I could tell you everything and I knew you'll
understand.
It was the end of the summer. The end of the season was near and we
had to set apart. You were leaving; like you did each year and I had
to let you go. The last night we were sitting on the porch; you looked
at me and I got lost somewhere in your deep blue eyes. I was
speechless and you gave me the first kiss. Then, you gave me the
biggest present in my small world. All became quiet when you left. The
forest started crying and I wandered why.
One morning I woke up from the pouring rain that was pattering on
theceiling; my heart began to bleed. I didn't know why. I ran
downstairs and I saw them. I saw their faces and I felt theirawkward
emptiness.
God had taken you from me… forever. This damn car-accident - somewhere
far away in Spain, where the other world of yours was. I didn't want
to believe that someone could be that cruel and kill an angel… the
soul of a child. There are no wordsto describe this pain, this
emptiness, and these insults after the accident, and these fake looks
of compassion… for you! Thousands of smiles werebroken into thousands
ofpieces. Life was ahead of me and that didn't matter to me. When part
of me was gone; when memories brought only the pain of the loss.
Oh, how much I miss you even after five years. I'll never let me
forget you because you live in my heart – in that tiny heart of a
child who loved you endlessly.
I wish more people knewyou. Now I have other friends, I've changed,
I'vemaybe grown up. There are people who love me and I keep looking
for a small part of you in them – a small part of your laughter.

Love knows when to let go

About 6months ago this guy who i was in a long distance relationship
with broke up with me over facebook. I had no other choice but to give
in to what he wanted because i knew that he didnt love me anymore the
same way he used to.
A month after that i met this guy at a church get together whilst
trying to move on from the brokenrelationship i recently was in. He
broke the ice, by giving a compliment on a talk i gave out that day. I
was on cloud nine indeed. I went home thatday with the image of the
stranger lingering in my head; i couldnt stop thinking of him. I had
false doubts about him because he was from another country but was
popular and successful in his career as a singer andmusician. I was
nothing compared to him; i was beaten up by my own thoughts that i
tried to forget about him. Unfortunately it didnt work. One night i
was watching this popular singing competition in my country and wa-lah
he was one of the competitors. The same night, i was on facebook when
his page was suggested. I didnt add him straight instead i sent him a
message to congratulate him on his performance and simply to return
the favour.
It felt soooo random for me to do that still i did. I sent that
message but wasnt expecting a reply. Two weeks later, i got a message
from him and this time he left his phone number. So i took my chances
and text him. We started chatting on and off since that day it was
late in May then. We would chat about these random stuffs back and
forth leaving me daydreaming of him.
I was completely head over heels not knowing he was starting to feel
the same way for me. (Well that's what he later told me) I was slowly
recovering from the pain i had been in and was slowly giving my heart
away to this guy. He was different (in a good way)He was kindhearted,
loving, caring, down to earth and thoughtful. I couldnt ask for anyone
better. So days went by, there are days that we would meet up at a
random place and spend 2-3hours talking and laughing our heads off
ateach others' jokes. Those magical moments i can never forget. They
made me feel special and truly loved until things started changing.
The competition he was in? Well he won that singing competition. He
deservedit right from the start. After winning, people started
spreading rumours about him dating his runner up. I didnt do or say
anything because i knew i had no right to take rumours from others.
All i wanted was to hear it straight from him, i never had the
intention of judging him i only wanted to find out the truth. But if
what i had been hearing was true then i would let him go. I couldnt be
foolish enough to keep holding on to what is not mine. But as i recall
the times we'd spent together and the whole lot of exchanging texts,
what isstarting to happen is so very impossible. In the way that he'd
say all these things (that he wants to be with no one else but me,
that he's loving me forever, that he'll try everything in his power so
i could feel loved and special) It's justnot fair..
Days and weeks went by istarted not hearing from him instead rumours
widely spreaded. That he had changed alot! I couldnt believe what i
was hearing. I was hurting inside but still i was breathing. And so
one day, i saw them together at a car park in town. He didnt see me
but i saw them clearly from my position. Seeing them settled my
uncertainties, all the questions i had. Finally i was in peace, Guess
it's really time that i let him go; that i forget about him. But one
thing for sure is, i will never forgetthe special times we've spent
together, the way he made me feel, how hetreated me like the only girl
he sees. I still love him but i have to let him go. He seemed happy
with her and there's nothing more that i would want to see than seeing
him happy. After everytime we'd spent together Im left with an
everlasting impression.
Maybe we weren't meantfor each other. He may bethe sun and i the ocean
therefore in his eyes, i belong somewhere else. Ipray that happiness
and peace fills his everyday..

True stories »Happiness came alone

This is my story. About the love that came alone.
Three years ago I was 23 years old and very unhappy. I had just left a
rich, non-committed manwho wanted to marry meand gave me everything
Ineeded.
But one day, April 1 it was and just like in a joke I left him. There
was a reason and quite a serious one. He wanted to own me. Leaving him
meant losing my job (because I worked for him), my love, my comfort
and money.
Another man helped me leave him; he was the third man in my life. I
was madly in love with him. I simply adored him.Two months after we
began dating, his ex-girlfriend called him and told him she was
pregnant. He went crazy. He began behaving weird. He didn't know what
to do. Go to her or stay with me. At the end, he left me.
I cried myself out. For months and maybe years.
I started dating other men and hurting them. For only a year I went to
bed with 5 men and left them in the worst possible way. I made them
cry and beg me.
I felt nothing. I was the cruelest being in the world. My heart was
broken and I found no meaning of life. But at a certain point I calmed
down. I forgot the man that left me. He married that woman he left me
for. I lost him forever andI knew I needed to move forward and to go
back to normal, to somehow save my soul.
Weird enough after this so called balance, Paco appeared. I was at a
bar and he approached and started talking to me. We spent our time
together until 4 am and we couldn't get enough of each other. It was
hard atthe beginning. He had just been abandoned by a woman he was 5
years with. So he was being mean to me. But I knew best what he felt
and waited for the moment he would reach that calmness that I felt and
everything will be perfect. Yes, I waited for him to go through that
same hell I did, through the same agony for the unrequited love and I
don't feel sorry about it. Because now I have next to me the man I can
rely on totally. I love him and I cannot imagine my life without him.
We have our wedding planned in 3 months time, exactly two years after
we met. And I think that happiness comes alone tous, without looking
or crying for it. The only thing we need is to be at peace with
ourselves.

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Khabbab ibn al-Aratt - Biographies of the Companions (Sahabah)

A woman named Umm Anmaar who belonged to the Khuza-a tribe in Makkah
went to the slave market in the city. She wanted to buy herself a
youth for her domestic chores and to exploit his labor for economic
gains. As she scrutinized the faces of those who were displayed for
sale, her eyes fell ON a boy who was obviously not yet in his teens.
She saw that he was strong and healthy and thatthere were clear signs
of intelligence on his face. She needed no further incentive to
purchase him. She paid and walked away with her new acquisition.
On the way home, Umm Anmaar turned to the boy and said:
"What's your name, boy?''
"Khabbah."
"And what's your father's name'?''
"Al-Aratt. "
"Where do you come from?"
"From Najd."
"Then you are an Arab!"
"Yes, from the Banu Tamim."
"How then did you come into the hands of the slave dealers in Makkah?"
"One of the Arab tribes raided our territory. They took our cattle and
captured women and children. I was among the youths captured. I passed
from one hand to another until I ended up in Makkah . . ."
Umm Anmaar placed the youth as an apprentice to one of the blacksmiths
in Makkah to learn the art of making swords. The youth learnt quickly
and was soon an expert at the profession. When he was strong enough,
Umm Anmaar set up a workshop for him with all the necessary tools and
equipment from making swords. Before long he was quite famous in
Makkah for his excellent craftsmanship. People also liked dealing with
him because of his honesty and integrity. Umm Anmaar gained much
profit through him and exploited his talents to the full.
In spite of his youthfulness, Khabbab displayed unique intelligence
and wisdom. Often, when he had finished work and was left to himself,
he would reflect deeply on the state of Arabian society which was so
steeped in corruption. He was appalled at the aimless wandering, the
ignorance and the tyranny which he saw. He was one of the victims of
this tyranny and he would say to himself:
"After this night of darkness, there must be a dawn." And he hoped
that he would live long enough to see the darkness dissipate with the
steady glow and brightness of new light.
Khabbab did not have to wait long. He was privileged to be in Makkah
when the first rays of the light of Islam penetrated thecity. It
emanated from the lips ofMuhammad ibn Abdullah as he announced that
none deserves to be worshipped or adored except the Creator and
Sustainerof the universe. He called for an end to injustice and
oppression and sharply criticized the practices of the rich in
accumulating wealth at the expense of the poor and the outcast. He
denounced aristocratic privileges and attitudes and called for a new
order based on respect for human dignity and compassion for the
underprivileged includingorphans, wayfarers and the needy.
To Khabbab, the teachings of Muhammad were like a powerfullight
dispelling the darkness of ignorance. He went and listened to these
teachings directly from him. Without any hesitation he stretched out
his hand to the Prophet in allegiance and testified that "There is no
god but Allah and Muhammad is His servant and His messenger." He was
among the first ten personsto accept Islam .
Khabbab did not hide his acceptance of Islam from anyone. When the
news of his becoming a Muslim reached Umm Anmaar, she became incensed
with anger. She went to her brother Sibaa ibn Abd al-Uzza who gathered
a gang of youths from the Khuzaa tribe and together they made their
way to Khabbab. They found himcompletely engrossed in his work. Sibaa
went up to him and said:
"We have heard some news from you which we don't believe."
"What is it?" asked Khabbab.
"We have been told that you have given up your religion and that you
now follow that man from the Banu Ha shim ."
"I have not given up my religion"replied Khabbab calmly. "I only
believe in One God Who has no partner. I reject your idols and I
believe that Muhammad is the servant of God and His messenger."
No sooner had Khabbab spoken these words than Sibaa and his gang set
upon him. They beat him with their fists and with iron bars and they
kicked him until he fell unconscious to the ground, with blood
streaming from the wounds he received.
The news of what happened between Khabbab and his slave mistress
spread throughout Makkah like wild-fire. People were astonished at
Khabbab's daring. They had not yet heard of anyone who followed
Muhammad and who had the audacity to announce the fact with such
frankness and deviant confidence.
The Khabbab affair shook the leaders of the Quraysh. They did not
expect that a blacksmith, such as belonged to Umm Anmaar and who had
no clan in Makkah to protect him and no asabiyyah to prevent him from
injury, would be bold enough to go outside her authority, denounce her
gods and reject the religion of her forefathers. They realized that
this was only the beginning . . .
The Quraysh were not wrong in their expectations. Khabbab's courage
impressed many of his friends and encouraged them to announce their
acceptance of Islam. One after another, they began to proclaim
publicly the message of truth.
In the precincts of the Haram, near the Kabah, the Quraysh leaders
gathered to discuss the problem of Muhammad. Among them were Abu
Sufyan ibn Harb, al Walid ibn al-Mughira and Abu Jahl ibn Hisham. They
noted thatMuhammad was getting stronger and that his following was
increasing day by day, indeed hour by hour. To them this was like a
terrible disease and they made up their minds tostop it before it got
out of control. They decided that each tribe should get hold of any
follower of Muhammad among them and punish him until he either recants
his faith or dies.
On Sibaa ibn Abd al-Uzza and his people fell the task of punishing
Khabbab even further. Regularly they began taking him to all open area
in the city when the sun was at its zenith and the ground was
scorching hot. They would take off his clothes and dress him in iron
armor and lay him on the ground. In the intense heat his skin would be
seared and hit body would become inert. When it appeared that all
strength had let him, they would come up and challenge him:
"What do you say about Muhammad'?"
"He is the servant of God and His messenger. He has come with the
religion of guidance and truth, to lead us from darkness into light."
They would become more furious and intensify their beating. They would
ask about al-Laat and al-Uzza and he wouldreply firmly:
"Two idols, deaf and dumb, that cannot cause harm or bring any benefit..."
This enraged them even more and they would take a big hot stone and
place it on his back. Khabbab's pain and anguish would be excruciating
but he did not recant.
The inhumanity of Umm Anmaartowards Khabbab was not less than that of
her brother. Once she saw the Prophet speaking toKhabbab at his
workshop and she flew into a blind rage. Every day after that, for
several days, she went to Khabbab's workshop and punished him by
placing a red hot iron from the furnace on his head. The agony was
unbearable and he often fainted.
Khabbab suffered long and his only recourse was to prayer. He prayed
for the punishment of Umm Anmaar and her brother. His release from
pain and suffering only came when the Prophet, peace be upon him, gave
permission to his companions to emigrate to Madinah. Umm Anmaar by
then could not prevent him from going. She herself became afflicted
with a terrible illness which no one had heard of before. She behaved
as if she had suffered a rabid attack. The headaches she had were
especially nerve-racking. Her children sought everywhere for medical
help until finally they were told that the only cure wasto cauterize
her head. This was done. The treatment, with a ret hot iron, was more
terrible than all the headaches she suffered.
At Madinah, among the generous and hospitable Ansar, Khabbab
experienced a state of ease and restfulness which he had not known for
a long time. He was delighted to be near the Prophet, peace be upon
him, with no one to molest him or disturb his happiness.
He fought alongside the noble Prophet at the battle of Badr. He
participated in the battle of Uhud where he had the satisfaction of
seeing Sibaa ibn Abd al-Uzza meet his end at the hands of Hamza ibn
Abd al-Muttalib, the uncle of the Prophet.
Khabbab lived long enough to witness the great expansion of Islam
under the four Khulafaa arRashidun--Abu Bakr, Umar, Uthman and Ali. He
once visited Umar during his caliphate. Umar stood up--he was in a
meeting--and greeted Khabbab with the words:
"No one is more deserving than you to be in this assembly other than
Bilal." He asked Khabbab about the torture and the persecution he had
received at the hands of the mushrikeen. Khabbab described this in
some detail since it was still very vivid in his mind. He then exposed
his back and even Umar was aghast at what he saw.
In the last phase of his life, Khabbab was blessed with wealth such as
he had never before dreamed of. He was, however, well-known for his
generosity. It is even said that he placed his dirhams and his diners
in a part of his house thatwas known to the poor and the needy. He did
not secure this money in any way and those in need would come and take
whatthey needed without seeking any permission or asking any
questions.
In spite of this, he was always afraid of his accountability to God
for the way he disposed of this wealth. A group of companions related
that they visited Khabbab when he was sick and he said:
"In this place there are eighty thousand dirhams. By God, I have never
secured it any way and I have not barred anyone in need from it."
He wept and they asked why he was weeping.
"I weep," he said, "because my companions have passed away and they
did not obtain any suchreward in this world. I have livedon and have
acquired this wealth and I fear that this will be the only reward for
my deeds."
Soon after he passed away. The Khalifah Ali ibn Abu Talib, may God be
pleased with him, stood at his grave and said:
"May God have mercy on Khabbab. He accepted Islam wholeheartedly. He
performed hijrah willingly. He lived as a mujahid and God shall not
withhold the reward of one whohas done good."

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Ruling on singling out ‘Ashoora for fasting

Is it permissible to fast 'Ashoora' only without fasting the day
before orthe day after?.
Praise be to Allaah.
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.
In Tuhfat al-Muhtaaj by 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 isthe
Sunnah that is proven from the Prophet(peace and blessings of Allaah
be upon him), as he said, "If I am still alivenext 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.

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 thanregular sins or are majorsins.
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 haveearned. And He pardons much" [ash-Shoora 42:30].
End quote from Tafseer 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
saheehby al-Albaani in Saheeh at-Tirmidhi.
The second reason is:
That Allah, may He be exalted, wants to raise instatus the patient
believer, so He tests him with calamity so that he will bear it
acceptance and patience, then He will be given the rewardof those who
are patientin the Hereafter, and willbe 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
inthe saheeh hadeeth from the Prophet (blessings and peace of Allah be
upon him): "If a certain status has previously been decreedby Allaah
for a person, and he does not attain itby his deeds, Allaah afflicts
him in his body or wealth or children."
Narrated by Abu Dawood, 3090; classed assaheeh by al-Albaani in
as-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 whoeveraccepts it attains His pleasure, whereas
whoever shows discontent with it incurs His wrath."
Narrated and classed as hasan by at-Tirmidhi (2396); classed as
saheehby al-Albaani in as-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 occurringon 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 whoare 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 Hebe 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 meansof 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 andpeace 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 religiouscommitment, he will be tested
according to his level of religious commitment. And calamity will
continue tobefall 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
toraise 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 haveno protector against
Allah"
[ar-Ra'd 13:33-34].
But if the one who is affected is a Muslim whocommits 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 theMuslim is a devoted worshipper, obedient and
righteous, and thereis nothing between him and Allah but true
'uboodiyyah (servitude), gratitude, praise, repentance and submission
to Him, may He be glorified, then it ismost likely that this calamity
is a kind of honour and raising in status, and people are the
witnesses of Allah onearth. 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 calamityis an honour from Allah to raise
him in status, because Allah, may He beglorified, 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 requitalis lack of
patience when a calamity befalls, and panic and complaining to people.
And the sign of calamity by way of expiation and erasing ofsins is
beautiful patiencewithout complaining, panic or impatience, andlack 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 thecase with regard to himself or other people who are
afflicted with calamities.
Perhaps it is more important than all of these details to note thatthe
practical benefit thatone 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 ifhe 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 itis 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 ushas 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), thenhow 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 allour 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 usfor our
calamities, for Heis All-Hearing and answers prayers.

He was late in paying back in instalments so hesuggested rescheduling the payments and increasing the amount

My question is about buying by instalments. For example if I buy a
product for one thousand pounds, for example, and I sell it for
instalments over a specific period for one and a half thousand, for
example, but it so happened that one of the customers was several
months late in making a payment, then after that he asked me to
increase the price of the product and hence to increase the size of
the instalments, because of his lateness in paying.He also asked me to
reschedule the paymentsbased on the new price – for example instead of
paying a monthly instalment of 150 pounds, he would now pay a monthly
instalment of 170 pounds. My question is: is this increase in the
amount of the instalment considered tobe riba?.
Praise be to Allaah.
Firstly:
It is permissible to sell byinstalments for a price that is higher
than the price paid in cash, as hasbeen explained previously in the
answerto question no. 13973
Secondly:
If the purchaser who owes money is late in paying instalments that
were due on a particulardate, it is not permissibleto force him to pay
any money that is additional to the debt, because thatis riba which is
haraam, as was stated in a resolution of the Islamic Fiqh Council.
Please see the answer to question no. 1847
This is the riba of the jaahiliyyah, which the Muslims are
unanimouslyagreed is haraam. (During the jaahiliyyah) payment of the
debt would be postponed in return for increasing theamount owed.
Based on that, what the purchaser has suggestedof rescheduling the
payments and increasingthe amount of the instalments because of the
delay is a suggestionthat is invalid according to sharee'ah, and it is
not permissible for you to accept it, because it is riba which is
haraam, even if the purchaser agrees to it. You have to wait and give
him extra time until he is able to pay you back, as Allah, may He be
exalted, says (interpretation of the meaning):
"And if the debtor is in a hard time (has no money), then grant him
time till it is easy for him to repay"
[al-Baqarah 2:280].
If the purchaser has enough money to pay off the instalments, but he
is taking too long to do that and is delaying itwithout any excuse,
thatis haraam for him.
And Allah knows best.

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Imam Junayd al Baghdadi (R.A) - Sufism Biographies

Imam Junayd al-Baghdadi popularly known as Hazrat Junaid Baghdadi (d.
910) was born in Nihawand in Persia, but his family settled in Baghdad
where he studied IslamicLaw according to the school of Imam Shaf'i,
and eventually became the chief judge in Baghdad. In Sufi discipline,
he was the close follower of his uncle, Shaykh as-Sari as-Saqti.
Although he was the spiritual master of Mansur al-Hallaj, he was
obliged, in this capacity as chief judge of Baghdad, to sign the
warrant authorising the execution of al-Hallaj. Onit he wrote, "Under
Islamic Law, he is guilty. According to the Inner Reality, Allah
knows."
Due to the antagonism of orthodox religious scholars against the
Sufis, Imam Junayd performed his spiritual practices and taught his
close followers behind seven locked doors. From his letters, short
treatises and the accounts of later Sufis and Sufi biographers, we
gathered that for him the Sufi way of life meant the permanent
striving to return to one's source, which is God, and from which
everything proceeds. Forhim spiritual love meant that 'The qualities
of the Beloved replace the qualities of the lover.'
Imam Junayd concentrated all thoughtand inclination, every admiration,
every hope and every fear, on God. He is considered to be the
undisputed master of the Sufis of Baghdad. Many Sufi Orders trace
their chain of transmission of knowledge from master to master back
through him. It is related that he said:
"We did not take Sufism from talks or words, but from hunger and
detachment from the world, and by leaving the things to which we were
habituated and which were agreeable to us.
and
If I had known of any science greater than Sufism, I would have gone
to it, even on my hands and knees.
and
God purifies the 'heart' of a person according to the measure of the
sincerity of a person in remembering Him."
Imam Junayd was once asked, 'Who is a gnostic?' He replied, 'Theone
who is not bound bytime.'

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Stories - Be Grateful

Luqman(A.S.) had great love for the Almighty, that it created within
himhigh moral character andexemplary habits. This was a clear sign of
his nobility and nearness to Allah . The details of that is described
in Surah(Chapter) Luqman in the Glorious Qur'an.
Luqman(A.S.) used to be in the employment of a rich man. The nobility
of Luqman(A.S.)'s character had a great effect on his master, so much
so that the master considered him as a great friend anda beloved
companion. Although he was the master, yet in fact the master became
like a slave to his employee.
It became the practice of the master that whenever he had something
special to eat, he would first feed Luqman(A.S.) of it and after
Luqman(A.S.) had filled himself, he would eat the left overs.
Luqman(A.S.) would consider the love of the master and his habit, so
he would eat moderately and send what was left over to the master. One
day, during the melon season, the master received a melon from
somewhere. At that time Luqman(A.S.) was not present. The master sent
one of his slaves to go and call him.
When Luqman(A.S.) arrived, the master cut the melon into slices and
slice by slice started giving thereof to Luqman(A.S.) to eat. As heate
the slices, the master inwardly became pleasedat the effect his love
was having upon Luqman(A.S.). Luqman(A.S.) ate the slices with great
PLEASURE and all the time expressed THANKS for thefavour shown to him
by the master. After having eaten the slices, when just one slice
remained, the master said: "Let me eat this slice and see howsweet is
this melon." Saying this, he put the slice into his mouth.
Immediately, such bitterness spread from the tip of his tongue down to
his throat, that as a result of the extremebitterness of the melon, he
fell down unconsciousand remained unconscious for a whole hour.
When he regained consciousness, he questioned Luqman(A.S.):" O Beloved
one, how didyou manage to, so heartily eat those slices of melon ?
Just one slice of the melon had such aneffect on me, then how did you
manage to eat somany slices ?"
Luqman(A.S.) replied: "O Friend, from your hands Ihave received
hundreds of gifts. The burden of thanks upon me is so great, that my
back has gone crooked. Hence, I felt ashamed that the hand that had
granted me so much favours, if one day some distastefulness or
bitterness should come, how can I turn away from it? O Friend, the
pleasure of knowing thatit comes from your handshas changed the
bitterness of the melon to sweetness."
LESSON:
At every given moment there are numerous bounties and favours of Allah
upon mankind. But if ever for a moment some such incident takes place
which brings with it, a problem and outwardly causes some difficulty,
man loses patience and fails to be grateful.
On the other hand, there are those who are granted understanding, so
that when sorrows and difficulties touches them, they remain
happy,pleased and grateful to their Lord. At such times, they draw
strength from their good understanding and realise that this world is
like a hospital and we are like patients in it.
There are times when thedoctor gives the patient "sweet" medicine and
at other times " bitter" medicine. However, in both these, there are
beneficial results for the patient. Similarly, Allah is the "Al
Hakeem", the All-Wise and at the same time is the " Haakim"- Ruler. He
is also "Ar- Raheem", the Merciful One. Hence, whether it brings out
comfort or discomfort, all these are for our benefit and interest.
So be Grateful and Thankful under ALL circumstances and conditions to
the Almighty.

Stories - Sultan Mahmood Ghaznawi and the Thieves

One night Sultan Mahmood Ghaznawi went walking among his subjects
after taking off his royal clothes and putting on ordinary clothes. He
chanced to come upon a group of thieves who were consulting amongst
themselves. On seeing him they asked: "Who are you?"
The King (Sultan) replied:"I am also one like yourselves." They
understood that to mean that he was also a thief like themselves and
allowed him to join their company. They then continued the
conversation amongst themselves and it was decided that each one of
them should explain what speciality or skill hepossesses so that at
the time of need a task couldbe put before him to show that special
skill.
One of the thieves said: " Friends , I have a special gift in my ears,
that whenever a dog barks, I fully understand what hesays."
The second one said: "I have a special gift in my eyes, that whatever
I see in the darkness of night, Iam able to recognize it inthe light
of day."
The third one said: "I have this speciality in my arms that through
the strength that lies in my arms, I can make a hole in the strongest
wall, to enter a house."
The fourth one said: "I have this special gift in my nose that by
smelling the sand on the ground I am able to ascertain whether there
is any treasure buried underneath it or not. It isjust like in the
case of Majnoon, who without being told, merely by smelling the
ground, got to know where Layla wasburied."
The fifth one said: "I havesuch strength in my hands that no matter
how high a building is, I can climb along its wall with my rope ladder
and easily enter the building in this manner."
Thereafter they all asked the King: "O man, what special gift do you
possess which we can make use of in our thieving activities?"
The King replied: "I have this speciality in my beard that when
criminals are handed over to their executioner,I merely shake my beard
and such criminals are immediately set free." (Inother words, if as a
showof mercy I shake my beard, the criminals found guilty of murder,
are set free).
On hearing this the thieves said: "O dear Qutub, on the day of
difficulty, you will be our one means of salvation." (In other words,
if we arearrested, then through you blessings we will be saved. Now we
do not have to fear, because therest of us had the special gift which
would help us in our thieving exploits, but none of us had the means
of granting safety from punishment. This speciality lies only with
you. Now we need not have any fear of punishment. Now we canget on
with our work).
They all went in the direction of the palace ofShah Mahmood with the
King in their midst. Alongthe way a dog barked and the one who
understood the dog's language translated: "The King is also in you
midst." Although they heard it, no one paid anyattention to this
information, as their greed was uppermost in their minds. One of them
smelled the ground and explained that this is the Royal Palace . There
is a treasure in this place. Theother one threw a rope ladder against
the wall. The other one made a hole in the wall and they all entered
to burgle. Afterwards they divided the loot amongst themselves and
hastily each one of them went to hide his share of the spoils.
The King noted each one's description and found out where each of them
resided. He left them and secretly re-entered the Royal Palace . The
following day the King related the entire story to his courtiers and
thereafter sent the policemen to arrest them and to inform them of
their death sentence.
When they were broughtbefore the Court with hands bound together, they
were all trembling in fear before the King's throne. However, the
thief who had this special gift of recognizing anybody during the day
whom he had seen during the darkness, was quite at ease. In him
together with the signs of fear there were also sights of hope. In
other words, although he was struck by awe while standing before the
King and although fearing the King's wrath and revenge, he also had
the hope, that the King would be true to his word, that when in mercy
he shakes his beard, criminals will be set free. Furthermore he also
had the hope of setting free al his companions because the King will
surely not turn away from all those whom he knew and recognized.
This person's face was changing from yellow to red, as within himself
thefeelings of fear and hopealternated. The Sultan Mahmood in Kingly
dignity passed judgment that they all should be handed over to the
Executioner to be hung on the gallows. As the King himself was witness
to their crime, there was no need for any other witnesses.
As soon as the King announced his judgement, this person appealed in
great humility: "Sire, with you permission, may I say something?" The
King permitted him to speak and he said: "O Master, each one of us had
exhibited his special gift which helped in this crime. Now it is time
that the Kingly speciality should be exhibited according to the
promise. I have all the while recognized you. Remember you had
promised that in you beard there is this speciality, that if you cause
it to move in mercy, the criminal will be saved from punishment.
Hence, O King, shake you beard, sothat through the blessings of your
grace, all of us can be saved from the punishment of our crimes. Our
specialities have broughtus to the gallows. Now it is only you special
gift that is left which can save us from being punished of our crimes.
Our specialities have brought us to the gallows. Now it is only you
special gift that is left which can save us from being punished. Now
is the time for the exhibition of your speciality. Kindly shake your
beard. Because of fear our lives have reached right up to our mouths.
Please save us with the special gift that lies in your beard."
Sultan Mahmood smiled at the plea and became filled with mercy and
grace as he heard their pitiful admission of guilt. He said: "Each one
of you have exhibited his special quality to such an extent that it
has brought you to the brim of destruction, except in the case of this
one. He recognized me as the Sultan. He saw me in the darkness of the
night and recognized me as the Sultan. Hence for his having recognized
me, I set all of you free. I feel ashamed at those eyes which
recognized me notto shake my beard and thereby exhibit my special
quality."
Lessons
The first lesson containedis this story is that while a person is
committing a crime the true King of Kings is with him, and is fully
aware of all that he does. "And He is with youwherever you are." When
a person commits any disobedience to Allahhe is actually committing
treachery against Him. Anyone who fails in his duty to Allah or in the
rights which are due to me, is like a thief committing the theft of
Allah's treasures. For this reason, one should always bear in mind
that the Master is the witness, seeing us at all times, andis aware of
all that we do. If we commit any disobedience or iniquity, it means
that in His very presence His treasury is being looted and robbed.
Think for a moment! Whom are you robbing? That King and Master
tellsyou: "I am seeing what you do. I am with you. Mylaws have been
revealed to you. Today your breaking that law. Today,in this world I
will hide your fault, hoping that perhaps you will come upon the right
road. But if you do not come to your senses, then tomorrow on the day
of Qiyamat when you will be brought before Me, with hands bound
together, then who will be able to save you from My anger and
revenge?"
The second lesson from this story is that Allah willpunish sinners in
the hereafter although He may initially overlook them in this world.
We see that at the time the thieves were looting the Royal treasury,
the Sultanwitnessed the entire incident. He was with them and allowed
them to proceed without being punished. However in the end, he had
them arrested. If, at all times, this thought is uppermost in our
minds that Allah sees all our deeds then there will surely be fear in
the heart against committingsins.
The third lesson from thisstory is this that on the day of Qiyamat no
specialquality will be of any benefit. All those deeds which
contravene the laws of Allah will on the day of Qiyamat be boundaround
man's neck even though, in this world, they were considered as being
special qualities. The thieves mentioned those special gifts and
qualities as if the were qualities of virtue, but in reality those
very qualities were the cause of their destruction:
"Each one of them exhibited their special quality,
But all their qualities onlycaused their misfortune to increase."
Any special quality whichdoes not bring a person nearer to his
Creator, andwhich does not connect the heart to Allah, and which is
not a medium towards the remembrance of Allah is no quality of virtue.
In fact it is a cure and a misfortune. All the powers and attributes
of man which are used in rebellion against Allah and towards
disobedience and negligence, will one day cause him to be brought
before Allah as a criminal. All those nationswho have made great
progress and through scientific inventions havemade this world
subservient to them, but turn away from Allah, passing their lives in
disobedience, will realizeon the day of Qiyamat, whether the
speciality of scientific progress had been the cause of receiving
Allah's grace or His anger.
"Blessed be to you the subjugation of the sun and moon,
But if there is no light in the heart there is no lightanywhere."
The fourth lesson from this story is that no special quality will be
of benefit except that which leads towards recognizing Allah, just
like the person who having seen the Sultan, recognized him and through
this special quality, he not only savedhimself but was also able to
intercede on behalf of this companions. As for his other companions,
their special quality became a means towardsearning Allah's
punishment.
"Only the sight of the fortunate one was of any use
Who recognized the Sultan during darkness of night."
The lesson derived is thatthis world is like a place of darkness. In
the darkness of this world, every servant of Allah who follows the
Divine Laws of Shariat and through its blessings recognizes Allah,
will be provided with salvation against the punishment on hell-fire,
on the day ofQiyamat. This recognitionwill also be a means towards
intercession on behalf of other criminals,from among the sinners of
the people of faith. However, there should not be any pride and over
confidence in this recognition. In fact, one should alternate between
fear and hope and in utmost humility beg for this intercession. Then
Allah will accept this intercession from whomever He wishes according
to His Mercy . For those whom He will not accept this intercession, He
will in perfect justice exhibit Hisoverwhelming vengeance. Hence,
fortunate indeed is the person who, in the world, created within
himself the knowledge ofrecognizing Allah. The Aarifeen (True knowers
of Allah) who through their spiritual efforts andexercises recognize
Allah with their souls, will tomorrow on the day of Qiyamat see Allah
and attain salvation. Furthermore their intercession on behalf of
other sinners will also be accepted. But the disbelievers and
criminals will through their special qualities be admitted into
hell-fire. On that day these poor starving ones with pale faces,
patched coarse clothing, who today are being ridiculed and jeered at,
will feast their eyes upon the countenance of Allah. On that day, the
criminals will envy them:
"Would that we had livedlike them in the world and acquired their qualities.
Would that we had recognized Allah properly!"
The fifth lesson is this that the story also illustrates the high
position these righteous and saintly ones have as far as their
humanity is concerned. What a pity that nations and people, just like
those thieves, spend their short span of worldly lives looking upon
means of delight and comfort as special gift and accomplishment,and
look upon material progress as being actual progress. Whereas on
theother hand, they have adopted uncouth habits like urinating while
standing and cleansing themselves with paper after defecating. They
also consider it normal totake a bath sitting in a tub and allow the
water, which had become dirtied through being in contact with the anus
to be drawn into their mouth and nose. They consider those actions as
the norms of society. Can such people ever be considered to be
cultured and people of progress? What a pity it is that the beloved
cultural ways of Muslims should be cast aside and that such despicable
ways of these people should be adopted.

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