Wonders of Jama'at

Jamm'at is when muslims gather to make salah in which one is theImam
who leads and therest are muqtadee who follow him; there is great
reward for jamm'at.
1) Sayeduna Anas (Radi Allahu anhu) narrates that the Beloved
Prophet(Swall Allahu alaihi wasallam) said, "Whoever reads Salah with
Jamm'at for forty days with the first takbeer * ; two salvations will
be written for him: one from hell and one from hypocrisy."
2) Sayeduna Abdullah bin Umar (Radi Allahu anhu) narrates that the
Beloved Prophet (Swall Allahu alaihi wasallam) said, "Salah with
Jamm'at is twenty-seven times greater than salah prayed alone."
3) Imam Muhammad Gazali (Rahmatullahi Alaih) says, "Salah was
soimportant to our salaf saliheen [pious predecessors] that if they
missed the first takbeer they would mourn for three days and if anyone
missed jamm'at then they would mourn for seven days." (Mukashifatol
Quloob)
4) Sayeduna Maymoon bin Mahraan (Rahmatullahi Alaih) came to the
masjid. He was told that the jamm'at has finished. Upon hearing this,
he sadly said, "The fazilat (auspiciousness) of this [jamm'at] is
better than ruling over Iraq ." (Mukashifatul Quloob)
5) Sayeduna Abu Hurairah (Radi Allahu anhu) narrates that the Beloved
Prophet (Swall Allahu alaihi wasallam) said, "If the people knewwhat
was in the [calling of] Azaan and [being a part of] the first saf [row
of jamm'at] then they would not get it withoutdrawing names. So they
would draw names [i.e., they would compete for the honor of these two
acts]. (Bukhari)
Thoughts and Points
6) Jamm'at is compulsoryfor every sane and mature man who has
theability to pray salah. It is very important for the people living
in the vicinity of the masjid to attend the jamm'at.
7) To move closer to a masjid or madarsa with the intention of getting
Jamm'at is a very commendable action. May Allah give us the taufeeq to
keep our Masjids and Madarsas filled. In fact, keep this in mind when
moving orbuying a house.
8) If you live so far that you can not drive or walk to the masjid or
madarsa comfortably then make time to come for jamm'at atleast once or
twice a day or week or more[based on distance and means of travel] to
atleast earn the reward of coming for and praying with jamm'at.
10) One should not think'I can't make it for Jamm'at, I am too busy
with school or work and family, this if from the Shaitan or our
ill-Consciouss. If you make the intention and effort, Allah-willing,
the hardships will go away.
11) Stand in the saf (rows) shoulder to shoulder so that there is no
space left imbetween.
12) To wait for Salah hasbeen called "Salah," so be punctual for the Salah.
* First takbeer which is also called Takbeerul Tahreema

Jewels of Quran

Isa bin Muhammad (Alaihir Rahmah) says that I once saw Abu Bakrbin
Mujahid (Alaihir Rahmah) after his death in a dream reading the Holy
Quran. I asked, "Youhave died, how are you reciting," upon which
hesaid, "After every Salah and finishing of the Quran, I would pray "O
Allah, give me the Taufiqto recite the Quran in mygrave" and that is
why I am praying." (Faizan-e-Sunnat)
Ahadith
The Holy Prophet said:
1) The best of you is he who learnt the Holy Quran and taught it to
others. (Bukhari)
2) Undoubtedly, the heart gets rusted like metal gets rusted when
water goes over it. The People asked, "How can they [hearts] be
cleaned." The Prophet replied, "To remember death in abundance and to
recite the Holy Quran." (Mishkat)
3) That chest which doesnot have any Quran in it is like an abandoned
house. (Tirmizi, Darmi)
4) Whoever read the Quran and memorized it and belived its' Halal to
be Halal and its Haram tobe Haram [i.e., accepted it commandments of
Halal and Haraam], Allah will accept the intercession for such 10
people on from him whom Hell had already become Wajib. (Tirmizi,
Ibn-e-Majah)
5) Whoever is an expert in reciting the Holy Quran is with the Kiraman
Katebeen and whoever reads the Quran with pauses and itis difficult
for him, that is, his tounge does not move easily and he recites with
difficutly forhim there are two rewards. (Bahar-e-Shariat)
6) The one who has memorized Quran will be told to read and climb and
recite with Tarteel (clear and distinct recitation) like you used to
read with Tarteel in the Dunya; your place will be whereyou read your
last Ayat. (Bahar-e-Shariat)
7) Allah says, "Whoever was kept busy with the [recitation] of Quran
from my Zikr and asking me, I will give him betterthan those who I
give to those who ask" and the excellence of the Word of Allah over
all the other words is like the excellence of Allah over all his
creation.
8) Learn the Quran and read it because whoeverlearned the Quran and
read it and did Qayam with it is like a bag filledwith Musk whose
fragrance is spread everywhere and whoever learned the Quran and slept
that is he did not do Qiyamul Layl is like a bag which isfilled with
Musk and its mouth has been closed. (Tirmizi, Ibn-e-Majah, Nisaee)
9) Read the Quran when you heart feels affection and attachment and
when your heart becomes bored stand upthat is stop reciting the Quran.
(Saheeh Bukhari and Muslim)
10) Decorate the Quran with your (good) voices. (Mishkat)
11) O People of the Quran, do not make the Quran a pillow, that is
donot be lazy and be careless, and read the Quran in the day and night
like it is the Haq of Recitation, and spread it,that is, read with
good voices or do not take compensation for it, andwhatever is in it,
reflect upon itso that you may attain success, and do not hurry in its
reward because the reward for it is great (which will be given in the
Akhirah). (Bahiqi)
Rewards for certain Surahs and Ayahs
The Holy Prophet said:
1) Surah Fatiha is a cure from every illness. (Darmi, Bahiqi)
2) Do not make your home a graveyard, the Shaitan runs from the home
in which Surah Baqrah is recited. (Sahih Muslim)
3) Whoever memorized the first ten ayahs of Surah Kahf will be saved
the Dajjal. (Sahih Muslim)
4) Whoever recites SurahKahf on the day of Jummah, there will be a Nur
brightened for him between two Jummahs.
5) Everything has a heartand the heart of the Quran is Surah Yaseen,
whoever read Yaseen, Allah will write the reward of reading the Quran
ten times from him. (Tirmizi and Darmi)
6) Whoever reads Surah Yaseen for the pleasure of Allah, his past sins
willbe forgiven so read this near your deceased. (Bahiqi)
7) (Reading) Qul hu WAllahu Ahad (Surah Ikhlas) is equal to [reading]
one third of the Quran.
8) Whoever read Ayatul Kursi after every Fard Salah, he will be under
the protection and security of Allah. (Dailmi on the Authority of
Sayeduna Ali)
9) (On the Day of Judgement) a caller will say O Recitor of Surah
Inaam, come to Jannat for loving Surah Inaam and its recitation.
10) Surah Tabarak (Surah Mulk) saves one from Hell.
11) Whatever task is not begun with Bismillahir Rahamnir Raheem
remains incomplete and unfinished.
Ettiquteets and Rules of Tilawat:
1) To memorize one Ayah of the Quran is Fard-e-Aeen on every Mukallaf
Muslim; to memorize the entire Holy Quran is Fard-e-Kafyah; to
memorize Surah Fatiha and a small Surah or something similar like
three small Ayahs or one long Ayah is Wajib-e-Aeen. (Durre Mukhtar)
2) To read the Holy Quran while looking at itis better then reading
without looking at it because in this case one touches the Holy Quran,
sees the Holy Quran, and reads the Holy Quran and all this is Ibadat.
(Bahar-e-Shariat)
3) To read the Holy Quran in the restroom and such places of impurity
is not allowed (Na-Jaiz)
4) It is Haraam that everybody read the Holy Quran in a gathering
loudly at once, however,it is necessary to read loudly enough so that
one can hear what he/she is reading, that is, if there is no other
distraction like noise. (Bhare-e-Shariat) Also, many children read
together at once in a Madrsa loudly for learning purposes and this is
okay.
5) It is better to read the Quran loudly that is if somebody praying,
sleeping, or somebody illwill not be distracted. (Gunyah)
6) If somebody is reciting the Quran incorrectly then it is Wajib to
tell him/her unless if one fears jealousy and hate. (Gunyah)
7) To memorize the Holy Quran and then to forgetit is a sin.
8) It is from the ettiqutesof respecting the Holy Quran that one does
not put their back towards the Quran or spread their legs towards the
Quran or sit in a high place when the Quran is beneath. (Bahare
Shariat)
9) During recitation reflect on what you are reading. For example,
when reading about punishment, one should repent; when reading about
paradise, one should rejoice and pray for Jannah.
10) The way to do Sajdah of Tilwat is as follows: If one hears or
reads the Ayat of Sajdah then he should stand with the intention of
performing the Sajdah of Tilawat and saying Allahu Akbar should go
into Sajdah and should recite the Tasbeeh of Sajdah atleast three
times. Then, saying Allahu Akbar, one shouldstand up. To say Allahu
Akbar both times is Sunnah. Similarly, to stand before and after the
Sajdah is Mustahab. (Durre Mukhtar)
Lastly, learn how to readthe Quran in the company of a Qualified Sunni
Alim [and mature sisters must go to a Qualified Sister] who canteach
them how to read as this is necessary. At times, while reciting many
brothers and sisters unknowingly make mistakes in recitation which
change the meaning which breaks their Salah. Likewise, send your
children to Madrsas where they may learn how to recite the Quran with
correct pronunciation and Qirat.If there is not a Madrsa in your town,
then establish one. Knowledge of Islam leads one to Love Allah and
helps to build a good moral character within the Muslim community. By
learning the Quran, a Muslim saves his Salah, his Iman,and his
Akhirah. Learning the Quran is not limited to just learning how to
recite the Holy Book, rather, it is a life long process of learning
how to recite it and understand what the Quran says. The noble Ulama
have worked hard and written volumes of Tafseer which consists
ofAhadith, Stories, and important points. After learning the Quran, we
must practice it and spread the word into our family and community.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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3 - ilm-e-ghaib - (Knowledge of Unseen)

8. CONCLUSIVE FACTS CONCERNING I'LM-I-GHAYB
From what has been discussed with apparent justification and
presentable conviction, the following broad basic realities about the
Knowledge of the Unseen must be borne inmind to avoid any pitfalls
from any biased and intense quarters in this behalf.
A. This first thing to be noted in this connection is that the
"Unseen" is a reality, concrete and irrefutable.
B. That the "I'lm-i-Ghayb" or the"Knowledge of the Unseen" belongs
exclusively to Allah the Almighty as His Exclusive Divine Prerogative,
nonehaving any share in it, orany power to controvert and refute His
Exclusive Domain. His knowledge is total.
C. Allah the Almighty bestows this Knowledge of the Unseen
(I'lm-i-Ghayb) to his chosen servants.
D. Allah the Almighty has granted this Knowledge of the Unseen to the
Apostles and Prophets.
E. Allah the Almighty has granted this Knowledge of the Unseen to the
HolyProphet Hazrat Muhammad (sallal laahu alaihi wasallam).
F. The Holy Prophet (sallal laahu alaihi wasallam) bestowed
thisKnowledge of the Unseen (I'lm-i-Ghayb) to his companions who in
turn passed this knowledge to the qualified persons who were entrusted
with the mission to propagate the Religion of Allah to succeeding
generations.
No doubt, the great poetphilosopher of Islam, Allama Iqbal, has aptly
summed up the illustrious personality of the Holy Prophet (sallal
laahu alaihi wasallam) inone of his beautiful couplets:
"Lauh bhi tu, Qalam bhi tu, tera wajud Al-KitabGhumbad-e-Abgina rang
tere muheet mein habab"
"You are O Holy Prophet (sallal laahu alaihi wasallam) theScroll (of
human destiny), you are the pen of Divine(with powers) to scribe and
delineate the affairs of the universe, you are thepersonification of
the Book of Allah.This vast glassy canopy (the sky) isnot more than a
bubblein the vast ocean of your August Knowledge."

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

2 - ilm-e-ghaib - (Knowledge of Unseen)

5. I'LM-I-GHAYB OF THE HOLY PROPHET MUHAMMAD (SALLAL LAAHU ALAIHI WASALLAM)
The Knowledge of the Unseen (I'lm-i-Ghayb) was also bestowed uponthe
Holy Prophet Muhammad (sallal laahu alaihi wasallam). This
I'lm-i-Ghayb was, in essence, the most revealing and surpassingmiracle
given to the HolyProphet (sallal laahu alaihi wasallam).
This miracle, in it's totality and persuasiveness, surpassed all
miracles given to other Prophets taken together. More or less 124 000
Apostles were raised at different periods of time with some specific
knowledge of the hidden realm, i.e. I'lm-i-Ghayb. But the Knowledge of
the Unseen bestowed upon the Holy Prophet (sallal laahu alaihi
wasallam) was limitless in scope and magnitude. This is to say that
each and every miracle in the nature of I'lm-i-Ghayb given to
different Prophets was also given to the Holy Prophet (sallal laahu
alaihi wasallam).
The Holy Prophet (sallal laahu alaihi wasallam) was the epitomic
symbolof all the previous Prophets in the past in respect of their
qualitative characteristics and quantum of knowledge and spiritual
enlightenment. Relating to this bestowment of knowledge and
observation upon the Holy Prophet (sallal laahu alaihi wasallam), the
Holy Quran says:"Allah has sent down to you O Prophet! the Book and
Wisdom and taught what you knew not. Great is the Grace of Allah upon
you." 28 In this virtuous essence the Quranic verse asserts that after
bestowment of this everlasting treasure of knowledge now there remains
no realm of knowledge andenlightenment which is not in the grip of the
Holy Prophet (sallal laahu alaihi wasallam). This is what the Holy
Quran describes as the"Fazl-i-Azim" (The Great Grace) - whatever the
Holy Prophet (sallal laahu alaihi wasallam) was taught by way of
knowledge was taught by Allah the Almighty. 29
If the teacher says to the pupil: I have taught you to read and you
knew nothing before this, then he is justified to make this claim and
there is nothing derogatory on his part to make such a claim; it
cannot be termed as insolence to degrade thestudent. But if the
student says to his teacher, you knew nothing and it was your teacher
who gave you knowledge, then though, this logic cannotbe denied.
Nonetheless, it demonstrates that the student is guilty of insolence
and misbehaviour towards his teacher. Such an example can hardly be
traced in the annals of civilised behaviour.
Whatever the Holy Prophet (sallal laahu alaihi wasallam) knew was
through the knowledge bestowed upon him by Allah the Almighty. This
being the fact, if before imparting the knowledge through the Holy
Quran, AlmightyAllah mentioned the state of the Holy Prophet(sallal
laahu alaihi wasallam): "You knew nothing of the Book nor of the Faith
(Imaan)." 30;it is consonance with theAlmighty state of Divine
Grandeur. It does not at all behove mortals like us to utter such
words inrespect of the Holy Prophet (sallal laahu alaihi wasallam).
This would be downright degrading and insulting the high virtuous
status of the Holy Prophet (sallal laahu alaihi wasallam).
The uncontroversial fact remains that Allah the Almighty granted the
I'lm-i-Ghayb to the Holy Prophet (sallal laahu alaihi wasallam) and if
anyone denies and suspects the veracity of this Divine Truth, he is
surely guilty of falsehood and diminishing the eminence of Divine
Favour. If there be such a one, he ought to be condemned as a
blasphemer, worthy of being expelled from the rank and file of
Muslimhood. The quality of a true Muslim is that he accepts and
believes as true each and every command of Almighty Allah and acts
upon it ungrudgingly and unreservedly and induces others to do so.
The Darbar (seat of pre-eminences) of the Holy Prophet (sallal laahu
alaihi wasallam) is a grand Darbar surpassing the grandeur of worldly
kings and monarchs. It is an act of misbehaviour and misdemeanour even
to utter loud words in his august presence; such anact causes the loss
of other virtuous deeds of a Believer, forfeiting the Divine Grace.
There is a stern warning against those who slip away slyly from his
assembly without seeking his permission, this amountsto misbehaviour.
For them there is stern foreboding of dire punishment on the day of
Judgement. It is said:"Deem not the summons of one Apostle among
yourselves, like the summons of one of you to another. Allah doth
knows those of you whoslip away under shelter of some excuse; then
those of you who slip away under shelter of some excuse; then beware
those who withstand the Apostle's orders, lest some trial befell them
or a grievouspenalty be inflicted on them." 31 We can guess what would
be the state of awe-inspiring grandeur of the Holy Company graced by
the Holy Presence of the HolyProphet (sallal laahu alaihi wasallam)
where even the slightest misdemeanour is caughtup as a misdeed
inviting punishment from the providence.
The companions of the Holy Prophet (sallal laahu alaihi wasallam) used
to sit in his presence in due respect holding their breaths and not
making any gestures to disturb the dignity of the assembly. They would
only utter respectful words like: "O Prophet of Allah! May myparents
be sacrificed at the alter of your dignity." To every question put to
them, their reply used to be,"Allah and his Prophet (sallal laahu
alaihi wasallam) know better."
28. Surah Nisa: Verse 113
29. Surah Aala: Verse 6
30. Surah Nur: Verse 63
31. Surah Shura: Verse 52
6. THE THREE DIMENSIONS OF THE GHAYB OF THE HOLY PROPHET(SALLAL LAAHU
ALAIHI WASALLAM)
In the light of the foregoing evidence it must be admitted that the
Holy Prophet Muhammad (sallal laahu alaihi wasallam) was endowed with
the Knowledge of the Unseen (I'lm-i-Ghayb) as a Grace from Allah.
We can examine the issue from three angles.
A. The Holy Prophet (sallal laahu alaihi wasallam) was granted this
treasure of knowledge directly fromthe Providence, i.e. without the
means of any agency conveying the "knowledge."
B. Through the revelation of the Holy Quran which is the
Treasure-House of all Knowledge operating in the universe.
C. The Holy Prophet (sallal laahu alaihi wasallam) was sent as
a"Shahid" (Witness), i.e. a person who is in constant touch will the
affairs taking place in the world, examining and analyzing them as an
observer with an insight to assess and analyse their influence in
day-to-day matters. He thus remained ever aware of the God-gifted
vigilance possessing full knowledge as an eye-witness, with powers of
Haqq-ul-Yaqeen and Ain-ul-Yaqeen - the faculty of witnessing things
with unwavering faith and certitude.
By examining the Holy Prophet's (sallal laahu alaihi wasallam)
Knowledge of the Unseen under the first view-point, viz. the
bestowment of I'lm-i-Ghayb directly from Allahthe Almighty, we might
refer to the following verses of the Holy Quran:-
A. "These are some of the stories of the Unseenwhich We haverevealed
to you, O Prophet!" 32
B. "Such is one of the stories of what happened Unseen whichWe
revealed by inspiration unto you." 33
C. "The Holy Prophet (sallal laahu alaihi wasallam) does not withhold
grudgingly a knowledge of the Unseen." 34
Examining the Knowledge of the Unseen of the Holy Prophet (sallal
laahu alaihi wasallam) from the second point of view, the following
verses of the Holy Quran are enough to open our eyes:-
A. "And We have sent down to you the Book explaining all things, a
Guide, a Mercy and Glad Tidings to Muslims." 35
B. "The Quran is not a tale invented, but a confirmation of what
(went) before it - a detailed exposition of allthings." 36
C. "Nothing We have omitted from the Book." 37
D. "Surely there has come to you from Allah aLight and a Perspicuous Book." 38
E. "Nor is there ought of the Unseen, in Heaven, or earth butit is
recorded in the Clear Book." 39
F. "There is no grain in the darkness (or depth) of the earth,nor
anything, fresh or dry, (green or withered), but is inscribed in a
record clear." 40
It is seen that in these verses, first there is the mention of the
Holy Quran being the Kitab-i-Mubeen - the Book Manifest making
everything clear, without even the minutest part remaining under any
shadow of doubt or omitted. It is worth observing that the Book
manifest contains the mention of all things (with all their
attributes), under the sun. Now just imagine what shall be the expanse
and depth of the knowledge of the Person on whom the Book was
revealed. Surely each and everything mentioned inthe Book must have
been in full view of the recipient. The phenomena must be pondered
over in a mostdispassionate and open-minded manner without casting any
aspersions over the Divine bestowment on the Holy Prophet (sallal
laahu alaihi wasallam).
Examining the Knowledge of the Unseen possessed by the Holy Prophet
(sallal laahu alaihi wasallam) asa SHAHID or witness to allaffairs,
the following verses carry us to the visionary world of enlightenment
where we stand completely wonder-struck at the very idea of the extent
of the knowledge which Allah the Almighty revealed to him so as to
make him the true representative of Divine rights, not alone on this
earth, but even forces of heavenly kingdom operating at the present
moment as well as that would take place in the universe and the
Hereafter. It is but essential that we should bow our heads and accept
the truth of Divine assertions, and spare ourselves the repercussions,
should any shade of wavering creep our mind and vision. It is beyond
our capacity to guess the extent of Knowledge of the Unseen
(I'lm-i-Ghayb) bestowed uponthe Holy Prophet (sallal laahu alaihi
wasallam) by Almighty Allah. Only Allah knows that He has bestowed
upon His beloved Prophet (sallal laahu alaihi wasallam).
A. "Surely We sent you asa Witness, as a Bringer of Glad Tidings and
as a Warner." 41
B. "And We shall bring you as a Witness against the people." 42
C. "Surely we have sent to you (O men!) an Apostle to be a Witness
concerning you." 43
D. "And one day We shallraise from all peoples a Witness against them
from among themselves and We shall bring as witness against them from
among themselves and We shall bring you as a Witness against them. 44
From these verses it is clear that on the day of Judgement not only
the Holy Prophet (sallal laahu alaihi wasallam) shall be a Witness
over his own Ummah, but shall also testify before Almighty Allah on
behalf of the peoples of other Prophets. Now this testimony or
evidence can only be given by the person who is an eye-witness to all
events and incidents under scrutiny on the Day of Judgement.
This, in other words, means that the Holy Prophet (sallal laahu alaihi
wasallam) is fully informed and kept in touch with all those events
which he shall be witness to. Incidently, this also means that he
iskeeping watch over our deeds and misdeeds at all times. We should
therefore beware of our activities lest any of them displeases or
grieves him.
This fact is further corroborated by the (under noted) traditions
(Ahadith) of the Holy Prophet (sallal laahu alaihi wasallam):-
A. In one tradition it is said: "As I see in front of me, so I see
things clearly behind me." 45
B. In the second tradition the Holy Prophet (sallal laahu alaihi
wasallam) is reported to have said: "I saw Prophet Musa (alaihis
salaam) in the valley of Azraq, while passing from Mecca to Madina. He
was reciting Talbiah. On another ocassion, I saw Prophet Yunus
(alaihis salaam) wearing a long woollen overcoat and riding a red
camel." 46
C. In the third Tradition, the Holy Prophet (sallal laahu alaihi
wasallam) is described witnessing Paradise and Hell. 47
D. From the fourth Tradition it is learnt that the Holy Prophet
(sallal laahu alaihi wasallam) knows each inmate by name going in the
Paradise or in the Hell. 48
E. From the fifth Tradition, it is learnt thatwhen a man enquired from
the Holy Prophet (sallal laahu alaihi wasallam) whether he would go
into Jannah orJahannam, the Holy Prophet (sallal laahu alaihi
wasallam) replied without a moment's pause that, "You shall goto
Jahannam." 49
F. The sixth Tradition says: "My entire Ummah was presented before me
with each individual's scroll of deeds, good as well as bad." 50
G. In the seventh Tradition, the Holy Prophet (sallal laahu alaihi
wasallam) said:"One night, my Ummah was presented before me at my
Hujrah and I know each of them as clearly as anyone knows his
colleague." 51
At one place in the Holy Quran, it is said: "Does he possess the
Knowledge of the Unseen that he sees the dead?" 52 It is understood
from this verse that only such a person possesses I'lm-i-Ghayb as is
capable of seeing things beyond normal reach in terms oftime and
space. At various places in the Holy Quran, the transcendental power
ofwitnessing things by the Holy Prophet (sallal laahu alaihi wasallam)
has been described. 53 The truth is that when a Chosen Friend of Allah
has seen Allah, nothing remains hidden from him. The Holy Prophet
(sallal laahu alaihi wasallam) said, "I saw Allah the Almighty. He
placed His Hand on my back. I felt the coolness in my breast. Within
an instance everything became visible clear before me and I recognised
everyone." 54
32. Surah Hud: Verse 49
33. Surah Yusuf: Verse 102
34. Surah Takweer: Verse24
35. Surah Nahl: Verse 89
36. Surah Yusuf: 111
37. Surah An'am: Verse 38
38. Surah Maida: Verse 15
39. Surah Nam'l: Verse 75
40. Surah An'am: Verse 59
41. Surah Fatah: Verse 8
42. Surah Nisa: Verse 41
43. Surah Muzammil: Verse 15
44. Surah Nahl: Verse 89
45. Muslim Shareef, vol.2,p. 116
46. Ibn-i-Majah, pp. 20, 208
47. Muslim Shareef, vol.2,p. 180
48. Miskhat Shareef, p. 19
49. Bukhari Shareef, vol.3, p. 855
50. Muslim Shareef, vol. 1, p. 207; Musnad-i-Ahmad; Ibn-e-Maja
51. Ref: Anba al-Mustafa, p. 19; ref: Tibrani
52. Surah Najam, Verse 35
53. Surahs Mujadilah: Verse 7; Surah Ibrahim: Verse 19; SurahBaqarah:
Verses 243 & 258; Surah Nur: 41; Surah Feel.
54. Tirmizi Shareef; Miskhat Shareef, Karachi,p. 72
7. THE PROPHET (SALLAL LAAHU ALAIHI WASALLAM) ALSO DISTRIBUTEDPORTIONS
OF HIS I'LM-I-GHAYB TO HIS SERVANTS
So far we have been discussing the vast expanse and depth of the Holy
Prophet's (sallal laahu alaihi wasallam) knowledge and meditative
understanding of the cosmic forces operating in the universe together
with the super human forces operating in the universe with super human
visual insight of the Unseen as a special gift from the Divine Grace,
transcending and surpassing human intellect, unmatched in the entire
history of mankind.
We are apt to feel and think if the Holy Prophet (sallal laahu alaihi
wasallam) kept the whole repository of these God-gifted treasures, of
the knowledge, particularly relating to the Unseen confined to himself
alone or he also, as charitable gesture, passed on some part of it to
his devotees who were eager and capable to receive and preserve the
rare and priceless beneficence from Almighty Allah.
It is learnt from differentTraditions of the Holy Prophet (sallal
laahu alaihi wasallam) that he not only favoured his devotees and
admirers with this rare and Divinegift, but did so in a greater and
open-hearted manner, taught them how communion with Divinity may be
maintained and carried forward as the intellect advances and
progressesin the realm or history. This is an expression of Divine
Dispensation of charity among the fellow beings, the humanity at large
for whose benefit the vast universe has been created.
A. This is what the well-known and famous devoted Companion of the
Holy Prophet (sallal laahu alaihi wasallam) Abu Zarr Ghaffari (radi
Allahu anhu) has to say in this respect, "The Holy Prophet (sallal
laahu alaihi wasallam) did not leave this material worldwithout
telling us in effect that there is not a single birdflying in the
atmosphere about which he left anything unsaid." 55
B. Another companion, Hazrat Huzaifa (radi Allahu anhu) reports,"Only
the Holy Prophet (sallal laahu alaihi wasallam) stood amongst us (to
deliver a sermon) and disclosed before us every detail of events that
were to take place that moment onward till the Day of Judgement; he
left nothing. Anyone who could retain in his memory remembered it; and
the one who forgot it, could not revive it afterwards." 56
C. It is reported in the Tradition: "The Holy Prophet (sallal laahu
alaihi wasallam) did not leave the world without telling the
description ofevery disrupter (creatingdisturbance on earth) tillthe
coming of the Day ofResurrection; everything, i.e. his name,his
father's name and the name of the tribe or clan to which he belonged."
57
D. The Battle of Badr took place on the 17th of Ramadaan. Before
thefighting (Jihad) started, the Holy Prophet (sallal laahu alaihi
wasallam) went over the field and disclosed the identity of the
enemies of Islam andindicated by placing his hand at different spots
and telling "here so and so will be slain." When the battle was over,
it was discovered that each and every person about whom the Prophet
(sallal laahu alaihi wasallam) had indicated, was found at the very
spot lying dead,neither inch more or less. 58
E. There is a lengthy Tradition (Hadith) of the Holy Prophet (sallal
laahu alaihi wasallam) which is an eye-opener for any sceptic who
entertained misgivings about the truth of the Holy Prophet's (sallal
laahu alaihi wasallam) Knowledge of the Unseen. It is reported by
Hazrat Anas bin Malik (radi Allahu anhu), who says: "After the decline
of the sun (noon) the Holy Prophet (sallal laahu alaihi wasallam) came
out of his Hujrah, and led the Zohr Prayer. After completing the
prayer the Holy Prophet mounted the pulpit and delivered the sermon
about the Day of Judgement and the big events that will take place
before the advent of the Day. Then addressing the companions he asked
them if any one of them had any question to ask from him. He
proceeded,'I swear in the name of Allah, there is nothing that you
would ask me and I will not answer it (no query, whatever its nature
shall remain unanswered), so long as I am here.'" Hazrat Anas (radi
Allahu anhu) reports that on hearing this the companions burst in
tears, (for it forbode the grave tidings of his leaving theworld). But
the Holy Prophet (sallal laahu alaihi wasallam) continued, saying
again and again: "Ask me. Ask me (as none after me will tell you)." 59
The following verse of the Holy Quran bears testimony to his
truth:"The Holy Prophet (sallal laahu alaihi wasallam) does not
withhold grudgingly a Knowledgeof the Unseen." 60 It amounted to
saying,"whatever you ask will be answered and whatever you will
require, shall be granted."
The insistence of the Holy Prophet (sallal laahu alaihi wasallam) on
oath in the Name of Allah and urging the audience again and again to
ask and enquireabout anything indicatesbeyond a shadow of doubt that
by the Grace of Almighty Allah, the Holy Prophet (sallal laahu alaihi
wasallam) was endowed with the Knowledge of the Unseen and was
extremely generous to satisfy every enquirer in his quest for
knowledge including the Unseen.
An Arab Scholar, Shaikh Ahmad bin Muhammad Al-Siddique Al-Ghamari
Al-Hasani has written a very learned book entitled "Motabiqa
al-Ikhtia'at al-Asriya." (Mufti Ahmad Mian Barkati has translated this
book in Urdu with the title "Islam aur Asri Eijadaat" printed and
published at Lahore in 1980). In this book the learned scholar has
collected forebodings of the Unseen, which the Holy Prophet (sallal
laahu alaihi wasallam) has disclosed on various ocassions. One is
explicably amazed and wonderstruck while going through these details
how gracefully the Holy Prophet (sallal laahu alaihi wasallam) was
honoured by Allah the Almighty about even the minutest details of the
Unseen. It appears that the past, the present and the future lay clear
before the Holy Prophet (sallal laahu alaihi wasallam) like a mirror.
Why this should not be so! because the Holy Prophet (sallal laahu
alaihi wasallam) has himself said: "The keys of the Unseen were
brought before me and placed over my hand." 61
Thus the Holy Prophet (sallal laahu alaihi wasallam) was made thekey
Bearer (Owner) of the treasures of the earth, 62 because one who
possesses the keys, enjoys the right of possession too. This however
does not mean that Allah the Almighty has divested himself of the
Divine Powers of the Unseen. On the contrary, it indicates the
Absolute Authority and Power of Allah even to bestow anyone of His
Choice anything as He pleases. Italso demonstrates how much Allah has
favoured and honoured the Holy Prophet (sallal laahu alaihi wasallam)!
These are, in fact, the keys with which the hidden meanings and
interpretations of the Holy Quranic treasures are opened. The Holy
Quran as the Divine Book, we all see and recite, but whatever the
Prophetic Vision observes behind the contents of words and letters we
cannot even imagine and visualize with our limited blurred vision of
intellect.
I might refer to but one verse of the Quran:"Against them make ready
your strength to the utmost of your power, including steeds of war, to
strike terror into (the hearts of) the enemies of Allah." 63
In this verse the word"power" seems to denote nothing in particular,
i.e. weapon or means to subdue the enemy, but when the Holy Prophet
(sallal laahu alaihi wasallam) lifts the veil from the word "power"
then the human wisdom simply gets perplexed to the extreme, as the
real significance, as expressed and stressed by the Holy Prophet
(sallal laahu alaihi wasallam) is definitely beyond the reach of human
intellect. Expressing the real significance of the word"power", he
said:"Beware this power is Rami! Beware this power is Rami! Beware
this power is Rami!" 64
In the Arabic language, the word "Rami" means to throw or strike. One
of the important ritual observance during the course of hajj, is to
throw small stones at theSatan which ritual is known as "Rami." In
this Hadith (Tradition) the Holy Prophet (sallal laahu alaihi
wasallam) meant all such weapons which demand throwingor hurting from
a distance at the enemy. The simplest form of this"throw" is by the
hands with as much power as one is capable of, and this power is in
the hands of those nations in possession of those weapons, especially
firing cannon shells, hurting missiles, rockets or even bombs of any
description. All these weapons are thrown at the enemies from a
distance and these are the secrets of "power." Ifyou refer to Ahadith
(Traditions) you will discover an ocean of the Knowledge of the Unseen
spring up from its bottom.

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ilm-e-ghaib - (Knowledge of Unseen)

1. WHAT IS KNOWLEDGE?
It is truly said: KNOWLEDGE is power - a great power, with tremendous
potentialities and unfathomable capabilities. The ever growing expanse
of knowledge in the modern age in all direction has amply unfolded and
demonstrated the great significance and influence of knowledge over
all things existing on the surface of the earth and beyond.
The Holy Quran - the most accomplished and the final revealed Divine
Book has laid great stress on the acquisition of knowledge and it's
blessings, inviting human endeavour in seeking and preserving more and
more knowledge for leading asuccessful life in this world and the
Hereafter.
The very first Revealed verses of the Holy Quran proclaim in an
unambiguous manner that the acquisition of knowledge is the most
fundamental pre-requisite for survivaland development of existence
(Wajud) in all its pervasive sense. Says the Holy Quran: "He (Allah
the Almighty) taught (man) the use of the Pen (the basic implement in
the field ofknowledge) and taught man which he knew not (a divine
invitation for research and advancement of knowledge so as to lead the
life in conformity and obedience to Divine Pleasure)." 1
At another place it is said: "O my Lord! Advance me in knowledge."2
These divine Revelations brought in focus the significance of
knowledge to motivate and enlighten the human mind to seek more and
more knowledge in any conceivably beneficial manner.
The Holy Quran is a treasure house of Knowledge and Wisdom.It contains
references or mentions at more that 800 places relating to knowledge
and it's derivatives, i.e. the innumerable branches of knowledge which
continue to grow as the life advances fromstage to stage. Similarly,
references to "books" and "writing" are at more than 600 places in the
Holy Quran. This clearly indicates the divine emphasis on knowledge
and its acquisition at all levels of life.
In a tradition (Hadith), the Holy Prophet (sallal laahu alaihi
wasallam) has said: "I have been raised as a teacher and an
accomplisher of (refined) manners." 3 The Holy Prophet (sallal laahu
alaihi wasallam) has laid great emphasis as a compulsive obligation of
the Ummahto seek more and more knowledge and brought forth the
blissful significance of knowledge. 4
Hazrat Ali (Karramallahu wajhul Kareem) has said:"The real dignity to
men is through learning." TheHoly Quran itself bears testimony to the
significance of knowledge when its saysthat it was on account ofhis
knowledge that Almighty Allah chose Hazrat Talut (alaihis salaam) as
the King of the Bani Israel, "Allah hath filled Talut with Knowledge
and bodily prowess." 5 The superiority of Hazrat Adam (alaihis salaam)
- the epitomic symbol of human progeny - over angels (and all the
creations) was on account of this knowledge alone. 6
All these examples illustrate the significance and dignified
evaluation of the acquisition of knowledge in the fields of human
pre-eminence,viz. the Prophetic assignment, the leadership and Five
Regent kingship for guidance the human destining as the Vicegerent of
Allah on earth.
1. Surah Alaq: Verses 4-5
2. Surah Taha: Verse 114
3. Ibn-i-Abd al-Birr: Jami bayan al I'lm wa fazlihi, p. 47
4. ibid., p. 46, 49
5. Surah Baqarah: Verse 247
6. Surah Baqarah: Verse 31
2. THE TWO CATEGORIES OFKNOWLEDGE
In its abstract sense, there are two kinds of Knowledge (or learning);
the one whichis taught in Madrasahs, school, colleges and universities
(in the progressive order). For alay-man as well as for the majority
of the populace this is what constitutes the knowledge and it is
believed to be sufficient to satisfy our material quest and urge in
this behalf.
However, there is yet another branch of knowledge which is taught and
acquired directly or straightaway through the divine agency, with the
functional audio-visual aids, such as books, papers, pens or
such-likeparaphernalia, needing neither the teaching institutes, such
as schools, colleges, universities, etc. nor the professional teachers
and degree holders. Thisis the transcendental or divine sector of
knowledge, which in Quranic terminology is known as "I'lm-i-Ghayb" or
the "Knowledge of the Unseen" 7 and whichconstitutes one of the
fundamental tenets of Islamic belief. In fact, thebelief and unbelief
in the Unseen (Ghayb) is the distinguishing mark of a person being a
Muslim or a Heathen. 8
This is the branch of knowledge which is super human in nature
surpassing the human intellect as also the five proverbial senses on
their own. The Knowledge of the Unseen (I'lm-i-Ghayb) is superior to
and dominant over all other knowledge in any field of human activity,
defying all methods of imparting and receiving education and
knowledge. This is essentially an emblem ofDivine Grace bestowed upon
the chosen servants of Allah, like thegentle blissful rain showered
upon the hearts and minds of the esteemed recipients on earth.
7. Surah Kah'f: Verse 65
8. Surah Baqarah: Verse 3
3. VERSES OF THE QURAN PERTAINING TO I'LM-I-GHAYB
There are many verses inthe Holy Quran in which there is mentioned or
reference to I'lm-i-Ghayb(The Knowledge of Unseen). It is clear from
these verses that this I'lm-i-Ghayb pertain and belong to Almighty
Allah alone.
The following verses of the Holy Quran corroborates this proposition:-
A. "With Him are the Keysof the Unseen; the treasure that none knows but He." 9
B. "I know the secrets of the heaven and earth." 10
C. "Say: O Prophet (sallal laahu alaihi wasallam)! The Unseen isfor Allah". 11
D. "The Holy Prophet (sallal laahu alaihi wasallam) is asked
todeclare: Say, I tell you not that the Treasures ofAllah are with me,
nor do know on my own, what is hidden (In the Unseen)." 12
From these verses, it is learnt that the Knowledge of the Unseen
(I'lm-i-Ghayb) belongs as His most exclusive supreme prerogative to
Allah the Almighty. None on his own, can know the Unseen (Ghayb)
unless bestowed by Almighty Allah as a grace (and not as a matter of
right to claim).
A little probe into these verses would reveal that while even the
minutest part of the Ghayb remains in the Divine Authority, it is not
to be said anywhere that Allahthe Almighty does not grant this
knowledge even to anyone among his servants nor that the treasure of
the Ghayb remain un-bestowed and unshared by anyoneelse. This the
prime point of consideration on which the Ummah must devote thoughtful
attention to avoid any pitfalls in assuming or imbibing any
self-founded notions of I'lm-i-Ghayb.
This point is stressed again and again in the Holy Quran:
A. "He (Allah the Almighty) alone is the Knower of the Unseen; He does
not make anyone acquainted with the mysteries except the apostle whom
He has chosen." 13
B. "Allah will not discloseto you the secret of the unknown, but He
chooses of His apostles whom He pleases." 14
9. Surah An'am: Verse 59
10. Surah Baqarah: Verse33
11. Surah Yunus: Verse 20
12. Surah Hud: Verse 31
13. Surah Jinn: Verse 26
14. Surah Ale Imran: Verse 179
4. LEVELS OF I'LM-I-GHAYB POSSESSED BY THE AMBIYA(ALAIHIMUS SALAAM)
This, however, does not mean that Allah the Almighty restricts and
retains the Knowledge of Unseen exclusively to Himself and does not
reveal any part of it to any other person. No, not at all. Allah the
Almighty has revealed and honoured His apostles as much and as and
when He willed, for guidance and enlightenment to cope with the
circumstances and situations confronting them viz-a-viz the enemies of
Allah, and to fulfill the mission assigned to them. These phenomena
have been illustrated at various places in the Holy Quran.
Some of the relevant verses are quoted below:-
A. Regarding Hazrat Adam (alaihis salaam) and the Angels, it is
said:"He (Allah) taught the names (nature and qualitative attributes)
of all the things and placed them before the Angels".15
B. Regarding Hazrat Da'ud (alaihis salaam), it is said, "He (Allah)
gave Da'ud power and wisdom and taught him whatever (else)He willed."
16
C. In respect of the I'lm-i-Ghayb to Hazrat Sulaiman (alaihis salaam),
it is said, "O People! We have been taught the speech of the birds,
and on us has been bestowed (a little of) all things." 17
D. For Hazrat Lut (alaihis salaam), it is said, "And to Lut We gave
Judgement and Wisdom." 18
E. About Hazrat Yaqub (alaihis salaam) it was said, "He was, by Our
instructions full of Knowledge (and experience), but most men know
not." 19
F. Hazrat Yaqub (alaihis salaam) himself told his sons about this
blessing from Allah thus, "Did I not say to you, I know from Allah
that which you know not." 19
G. About Hazrat Yusuf (alaihis salaam), it is said, "When Yusuf
attained his full manhood, We gave him Power and Knowledge; thus do We
reward those who do the right things." 20
H. Regarding Hazrat Musa (alaihis salaam), it is said, "When he
reached full age and wasfirmly established (in life), We bestowed on
him Wisdom and Knowledge." 21
I. It is said about Hazrat Khizr (alaihis salaam):"So they found one
of our servants on whom We had bestowed Mercy from Ourselves and whom
We had taught knowledge (of special significance) from Our Own
Presence." 22
These verses of the Holy Quran make it clear that Allah the Almighty
bestowed the Knowledge of the Unseen (Ghayb) on His chosen servants,
but is unfortunate that most people do not know this;on the contrary,
even they refuse to believe it without realising the consequence
thereof! These pious souls, at times on their own, disclosed this
Divine bestowment in order to convince the people andclear their
doubts and put them on the right track of faith and Belief.
J. For example, Hazrat Isa(alaihis salaam) spoke tohis followers thus,
"And Ideclare to you whatever you eat and whatever you store in your
houses." 23 (It meant that whatever they had eaten in the houses -
within four walls - and whatever they had preserved therein, was well
known to the Prophet of Allah.
K. On another ocassion, Hazrat Yusuf (alaihis salaam) spoke to his
fellow prisoners before telling them the meaning of their dreams. He
said, "Before any food comes to you, I shall surely reveal to youthe
truth and meaning of this. It is due to the knowledge bestowed upon me
by Allah that I have to reveal to you what you did not know."24
These verses reveal that Allah the Almighty has bestowed I'lm-i-Ghayb
to His chosen Apostles. To deny this, amounts to the denial and
rejection of the Holy Quran itself. This is not an ordinary orroutine
knowledge. Elaborate precautionary and protective measuresare adopted
before suchmessages relating to the"Unseen" are despatched. Special
angels are sent (on earth) who stay around the Apostles, on whom the
Knowledge of the Unseen (I'lm-i-Ghayb) is bestowed. 25
The grant of I'lm-i-Ghaybis admitted by a great honour and whosoever
of the Apostles are bestowed this Unique Divine blessing become the
holders of great Divine Treasure. However, there is no uniform and set
pattern of Divine Message transmitted to each recipient in accordance
to their status.
According to the Holy Quran the status and nature of responsible of
the Apostles vary from one to another. "Those Apostles, we bestowed
with gifts (endowed with ranks, etc.) as willed by Allah." 26 Likewise
the grant of I'lm-i-Ghayb to Prophets varies according to their nature
of assignment relating to their prescribed mission.
The story of Hazrat Musa and Khizr (alaihimus salaam) so vividly
described in the Holy Quran explains this aspect of the proposition.
Hazrat Musamet Khizr (alaihimus salaam) and requested him to enlighten
him with the specific knowledge which Allah bestowed on him.
HazratKhizr (alaihis salaam) accepted, but advised Hazrat Musa
(alaihis salaam) to be patient and not to utter any word until he
would permit him to do so. Whatever Hazrat Khizr (alaihis salaam) did
was beyond the understanding of Hazrat Musa (alaihis salaam).
The promise of keeping silence on events taking place before his eyes
was too much for Hazrat Musa (alaihis salaam) to sustain and at last
(he broke the silence) HazratKhizr (alaihis salaam) revealed the
secrets of the events. Hazrat Khizr (alaihis salaam) did not keep him
in his companyany more. Details of the story is found in the HolyQuran
27 This clearly shows that the nature ofI'lm-i-Ghayb even to Prophets
of Allah was not uniform nor of equalmeasure.
15. Surah Baqarah: Verse31
16. Surah Baqarah: Verse251
17. Surah Namal: Verse 16
18. Surah Anbiya: Verse 74
19. Surah Yusuf: Verse 96
20. Surah Yusuf: Verse 22
21. Surah Qasas: Verse 140
22. Surah Kah'f: Verse 65
23. Surah Ale Imran: Verse 49
24. Surah Yusuf: Verse 37
25. Surah Jinn: Verse 26
26. Surah Baqarah: Verse253
27. Surah Kah'f: Verse 65-82

Quran Khani

Imam Abu Dawood (d. 275H) (may Allah be pleased with him) narrates
that Aa's son of Vayl had made a will to free 100 slaves on his behalf
(after his death). His son Hisham freed 50 slaves, his other son
wanted to free 50 slaves but said first let me ask the Prophet of
Allah (Sallallaho Alihi Wassallam). So he went to the Prophet
(Sallallaho Alihi Wassallam) and asked, "Ya Rasool Allah! (Oh Prophet
of Allah!) (Sallallaho Alihi Wassallam) my father had made a will to
free 100 slaves and my brother has freed 50 shall I free the other 50"
Prophet (Sallallaho Alihi Wassallam) replied, If he (Aa's bin Vayl)
had been Muslim then if you would free them or do charity or perform
pilgrimage it would reach him.
Imam Abu Dawood (may Allah be pleased with them both) narrate that
Saad son of Ubaddah (may Allah be pleased with him) went on holy wars
(gazwaa't) with theProphet (Sallallaho Alihi Wassallam) and when
hereturned to Madina his mother had passed away. He (Saad) asked the
Prophet of Allah (Sallallaho Alihi Wassallam), 'Umm e Saad' meaning my
mother has died which charity [sadqa] is better for her. Prophet
(Sallallaho Alihi Wassallam) replied, "Water!" Saad (may Allahbe
pleased with him) dug a well and said this well is Saad's mother (that
is, may its reward go to Saad's mother). (Mishkat)
Imam Muslim (d. 261H) narrates from Ayesha (may Allah be well pleased
with her) said one man came and said "Ya Rasool Allah! (Oh Prophet of
Allah!) (Sallallaho Alihi Wassallam) my mother has suddenly passed
away and she has made no will. I suppose if she would have got a
chanceto talk she would have given charity (sadqa) so if I give
charity on her behalf would its reward get to her sprit (Ruh)
TheProphet (Sallallaho Alihi Wassallam) replied, Yes itwill reach her!
Imam Nawawi (d. 676) in his explanation of Muslim (Sharh Muslim) says
this means this narration (hadith) proves that if charity is given for
the dead body its reward gets to the dead. Scholars have consensus on
this.
Imam Nassai (d. 303) narrates from Son of Abbass (may Allah be well
pleased with him) said one woman asked the Prophet (Sallallaho Alihi
Wassallam), my father has passed away and he did not perform
pilgrimage (hajj). Prophet (Sallallaho Alihi Wassallam) replied
perform pilgrimage from your father (i.e., onhis behalf).
Imam Tibrani (d. 360) and Darul Qatnni (d. 385)narrated that the
Prophet of Allah (Sallallaho Alihi Wassallam) said, whoever passes by
the grave and recites "Qul ho Wallah-ho Ahd…" (Al-Ikhlas Chapter 112)
So the grantor will get the reward equal to the quantity of the dead
bodies.
All these hadith mentioned above are in proof of having a Quran
Khawani "reciting Quran". Also remember that benediction [dua'] is
accepted when the Quran is completed and so several people recite the
Quran in times of calamity and depression and at the end make
benediction for peace.
May Allah save us from the satan and his evil traps. May Allah grant
us paradise in the neighborhood of our beloved Prophet (Sallallaho
Alihi Wassallam), Ameen!

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And Allah Knows the Best!

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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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stories - The Love of My Life

i m a mature 38 years old male. 2 months ago i met a woman on a chat
site.we began to talk everyday.i saw her via cam and she saw me too.
we bothe fell in love witheach other.but there is a problem she is
married and i m too. there r kids. we call each other as husband and
wife.
we r scared about to come together.now nither her nor i can stay away
from each other. i dont wanna loose my family but i dont wanna loose
my virtual life love.she thinks the same.we r not kids or teenager but
we cant do anything about it?can someone plase help me how can i cope
with it?

evil eye - She is possessed and thejinni speaks on her lips and refuses to leave her

My cousin (daughter of maternal aunt) is possessed by a jinni
whospeaks on her lips with aman's voice and says that he will never
leave her because he loves her. We have taken her for ruqyah many
times and every time he speaks and says that he will never leave her.
What should she do?.
Praise be to Allaah.
Firstly:
We ask Allaah to take away from your cousin what she is
experiencingand to heal her, and divert that jinni away from her, for
He is All Hearing and Ever Responsive.
Secondly:
The remedy in this case and others is ruqyah as prescribed in
sharee'ah, which may be done by the sick person himself or by one who
is treating him, and it will be beneficial by Allaah's leave. But it
may need tobe repeated and you may need to do other things to help it.
We will mention the most important of these things here:
1 – Reminding the sick person to always recite the adhkaar for
morningand evening, when going to sleep, eating, drinking, entering
and leaving the house, and to say a lot of dhikr in general. The best
of dhikr is reciting Qur'aan and the most important passages to recite
are the Mu'awwidhaat (soorahs seeking refuge with Allaah),
al-Faatihah,Soorat al-Baqarah and Aayat al-Kursiy. The more the sick
person perseveres in dhikr, the more the shaytaan's influence on him
will weaken, and he may be expelled by means of ruqyah.
2 – The ruqyah should bedone by a righteous person who adheres to the
Sunnah and who shuns bid'ah, humbug and witchcraft.
3 – The sick person should turn to Allaah a great deal and ask Him for
help, for Allaah answers the prayer of the one who is in difficulty
and relieves hisdistress, as He says (interpretation of the meaning):
"Is not He (better than your gods) Who responds to the distressed one,
when he calls on Him, and Who removes the evil, and makes you
inheritors of the earth, generations after generations? Is there any
ilaah (god) with Allaah? Little is that you remember!" [al-Naml
27:62]. Especially if the du'aa' is offered at times when a response
is more likely, such as between the adhaan and iqaamah, just before
dawn, in the last hour after 'Asr on Friday, when breaking the fast,
and when travelling.
4 – Always offering the five daily prayers on time.
5 – Repenting to Allaah from sins that may be the cause of the
shaytaan gaining controlof a person.
6 – Purifying the house of things that the shaytaan loves, such as
images, dogs, music and singing. Imagine this devil being cornered and
having no food or drink or pleasure. He may be deprived of that by
saying the name of Allaah over food and drink and by getting rid of
things that he loves. Would he want to stay?

evil eye - Minor shirk

I have a colleague at work, and whilst I was talking to him he told us
that he has an amulet that he got from some people who say that they
are Shaykhs who treat people in the neighbourhood. He says that
written inside it is Aayat al-Kursiy and he put it in a piece of
leather and tied it and hung it on his chest. We had a discussion,
myself, him and some of our colleagues. We advised him to burn the
paper ortake it to a trustworthy person to undo it and neutralize it,
but he refused on the grounds that they are Shaykhs and that no one is
allowed to see what is inside this thing, and it is beneficial. My
reactionwas to try to make him fear Allaah and I did not realize what
I was saying; I said: "If you die with this thing on you, you will go
to Hell." To be honest, I regretted it after I said it, and I am
afraid that Allaah may cancel out my good deeds, like the man who said
to a sinner, "Allaah will not forgive you," but Allaah said: "Who is
the one who swore by Me that I will not forgiveSo and so? I have
forgiven So and so and I have cancelled out your good deeds". Now I am
worried about this matter and I hope that you can advise me and tell
me what I should do.May Allaah reward you with good.
Praise be to Allaah.
Firstly:
It is not permissible to wear amulets even if they are from the Holy
Qur'aan, because of the general meaning of the words of the Prophet
(peace and blessings of Allaah be upon him): "Whoever wears an amulet,
may Allaah not fulfil his need, and whoever wears a sea-shell, may
Allaah not give him peace." Narrated by Ahmad (17440); classed as
hasanby Shu'ayb al-Arna'oot inTahqeeq al-Musnad.
And he (peace and blessings of Allaah be upon him) said: "Whoever
wears an amulet has committed shirk." This hadeeth was classed as
saheeh by al-Albaani in Saheeh al-Jaami'.
If amulets contain Qur'aan, then there is a difference of scholarly
opinion concerning them. The more correct view is that they are not
allowed, because of the general meaning of the evidence, and so as to
ward off the means (thatmay lead to shirk). And that is also because
of the disrespect to which they are exposed in mostcases, because the
wearer sleeps wearing the amulet, and enters the toilet wearing it,
andso on.
It says in Fataawa al-Lajnah al-Daa'imah (1/212): The scholars are
unanimously agreed that it is haraam to wearamulets if they contain
something other than Qur'aan, but they differed concerning those that
contain Qur'aan. Some of them allowed wearing them and some of them
did not allow that. The view that it is not allowed is more correct,
because ofthe general meaning of the ahaadeeth and so as to ward off
the means (that may lead to shirk). End quote.
This has been discussed in detail in the answer to question no. 10543 .
All of this applies if we accept that the amulet asked about here does
not contain anything other than Aayat al-Kursiy or other words of
Allaah. But it may also include witchcraft and kufr. It is strange
that that practitioners of witchcraft put the wordsof Allaah with
their kufr and falsehood, so as to conceal their evil and deceive the
people.
It seems from your colleague's concern that no one should look inside
the amulet and his refusal when you asked him for the amuletso that
you could see what was inside it, that your colleague is either
ignorant of what is really inside the amulet or he knows that what
isinside is not only the words of Allaah.
Based on that, you have to advise this colleague of yours and warn him
against wearing anything the contents ofwhich he does not know, and
wearing amulets altogether.
His saying that no one is allowed to see what is inside it is not
correct, rather this is one of the lies of the practitioners of
witchcraft and charlatans, and is a way in which they scare the people
so that they will not see what is inside the amulets of the names of
devils or writing that has no meaning.
Secondly:
As for your saying "By Allaah, if you die with this thing on you, you
will go to Hell", if what you meant is that the one who does that
deserves to go to Hell, based on what you have heard about the
Prophet(peace and blessings of Allaah be upon him) forbidding that,
and his warning of Hell to the one who did that, whilst also knowing
that we cannot know whether any specific person will go to Paradise or
Hell, except those who are mentioned in the Wahy (Revelation), and
that believers in Tawheed who commit sin are subject to the will of
Allaah, and if He wills He will punish them and if He wills He will
forgive them – if that is what you meant, then there is no sin on you
in sha Allaah.
Similarly, if your intention was to warn him of the punishment of
those who take such matters lightly and persist in doing them, there
is no sin on you forthat, in sha Allaah.
In Musnad al-Imam Ahmad (19498) it is narrated that al-Hasan said:
'Imraan ibn Husayn told me that the Prophet(peace and blessings of
Allaah be upon him) sawa ring, I think he said of brass, on a man's
upper arm. He said: "Woe to you, what is this?" He said: It is for
pain in the shoulder and hand. He said: "It will only increase you in
weakness. Take it off, forif you die with it on you,you will never
succeed." [Classed as da'eef by al-Albaani in al-Da'eefah (1029)].
In Sunan Abi Dawood (4669) it is narrated that Ibn al-Daylami said: I
went to Ubayy ibn Ka'b and said to him: I am rather confused about
al-qadar (the divine decree); tell me of something by means of which
Allaah may take away that which is in myheart. He said: If Allaah
punished the inhabitants of His heavens and the inhabitants of His
earth, He would punish them and would not be unjusttowards them. If He
were to bestow mercy on them, His mercy would be better for them than
their good deeds. If you were to spend the equivalent of Uhud in gold
for the sake of Allaah, Allaah would not accept it fromyou unless you
believed in al-qadar and knew that whatever befalls you could not have
missed you and whatever missed you could not have befallen you. If you
die believing something other than this, you will go to Hell. He said:
Then I went to 'Abd-Allaah ibn Mas'ood and he said something similar.
Then I went to Hudhayfah ibn al-Yamaan and he said something similar.
Then I went to Zayd ibn Thaabit and he narrated something similar to
me from the Prophet (peace and blessings of Allaah be upon him).
Classed as saheeh by al-Albaani in Saheeh al-Jaami' (5344).
Al-Qaari said concerning the words "you will go to Hell": this is a
warningand a threat! End quote from Tuhfat al-Ahwadhi.
But if what you meant was that this specific person is one of the
people of Hell because ofthis action of his, this is amistake on your
part. We cannot testify that any specific person will be in Paradise
or in Hell, unless there is a text thattestifies to that.
Note: Wearing an amuletmay be minor shirk or it may be major shirk,
depending on the situation of the one whouses it. If he believes that
it can bring benefit and cause harm in and of itself, then this is
major shirk. If he believes that it is a means, then this is
minorshirk, because he is regarding something that is not a means as a
means. If a person dies in a state of minor shirk without having
repented, is he subject to the will of Allaah, or will he not be
forgiven, as in the case of major shirk? There are two scholarly
points of view:
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: Do the
words of Allaah, "Verily, Allaah forgives not that partners should be
set up with Him (in worship)" [al-Nisa' 4:48] include minor shirk?
He replied: The scholars differed concerning that. Some of them said
that it includes all kinds of shirk, even minor shirk such as swearing
by something other thanAllaah; Allaah will not forgive him. But with
regard to major sins, such as drinking alcohol and zina, they are
subject to the will of Allaah; if Allaah wills He will forgive them
and if He wills He will punish them.
Shaykh al-Islam [Ibn Taymiyah] said different things. On one occasion
he said: Allaah does not forgive shirk even if it is minor. And on
another occasion he said: That which Allaah does not forgive is major
shirk.
Whatever the case, we must beware of shirk altogether, because the
general meaning may include minor shirk too, because He says "Verily,
Allaah forgives not that partners should be set up with Him" meaning
any partner, therefore it suggests any kind of shirk. End quote from
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen (2/203).
As for what you have to do, you have to repent to Allaah from your
taking such wording lightly, and not do that again in the future.
And Allaah knows best.

evil eye - Reciting Qur’aan over water for ruqyah and heating it because the weather is cold

I am a young Muslim man who has been affected by some kind ofsihr
(witchcraft). With regard to ruqyah by reciting Qur'aan, can I recite
the Qur'aanic verses myself over the water? Do I have to remove all my
clothes when doing ghusl? And finally, is it permissible to heat the
water because the weather is cold?.
Praise be to Allaah.
Firstly:
We ask Allaah to heal you, make you well and divert away from you that
which you are experiencing.
Secondly:
It is permissible for you to recite Qur'aan over water and to drink
someof it and wash yourself with it. This has been discussed and what
should be recited to curespells has been mentioned in the answer to
question no. 12918 .
With regard to what youmention about reading for yourself over water;
in Saheeh al-Bukhaari (5735) and Saheeh Muslim (2192) it is narrated
from 'Aa'ishah (may Allaah be pleased with her) that the Prophet
(peace and blessings of Allaah be upon him) blew over himself and
recited al-Mi'wadhatayn during his final sickness. When his pain got
worse, I would recite over him and wipe his hand over him, seeking its
blessing.
Mu'ammar said: I asked al-Zuhri how he used to blow over himself. He
said: He used to blow into his hands then wipethem over his face.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: The words "in
his final sickness" do notmean it is limited to that,rather 'Aa'ishah
indicated that this happened at the end of his life and that it was
not abrogated. End quote.
Thirdly:
It is not essential to remove all one's clothes when doing ghusl,
whether it is ghusl for ruqyah or to cleanse oneself from janaabah and
so on. What matters is that the water should reach the skin.
'Uthmaan (may Allaah bepleased with him) woulddo ghusl without taking
off his clothes, because of his deep modesty (may Allaah be pleased
with him). Narrated by Ahmad (543) with a hasan isnaad.
In Kitaab al-Ghusl of his Saheeh, Imam al-Bukhaari included a chapter
entitled: One who does ghusl naked when he is alone and in seclusion,
but whoever can cover himself, covering is better. Bahz ibn Hakeem
narrated from his father, from his grandfather, from the Prophet
(peace and blessings of Allaah be upon him) that Allaah is more
deserving that we be modest before Him than other people.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: When he said
it is better, this means that it is permissible to wash oneself when
naked, and this is the view of the majority of scholars. End quote.
There is nothing wrong with heating the water and reciting over it.
And Allaah knows best.

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And Allah Knows the Best!

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Musab ibn Umayr - Biographies of the Companions (Sahabah)

Musab ibn Umayr was born and grew up in the lap of affluence and
luxury. His rich parents lavished a great deal of care and attention
on him. He wore the most expensive clothes and the most stylish shoes
of his time. Yemeni shoes were then considered to be very elegant and
it was his privilege to have the very best of these.
As a youth he was admired by the Quraysh not only for his good looks
and style but for his intelligence. His elegant bearing and keen mind
endeared him to the Makkan nobility among whom he moved with ease.
Although still young, he had the privilege of attending Quraysh
meetings and gatherings. He was thus in a position to know the issues
which concerned the Makkans and what their attitudes and strategies
were.
Among Makkans there was a sudden outburst of excitement and concern as
Muhammad, known as al-Amin (the Trustworthy), emerged saying that God
had sent him as a bearer of good tidings and as a warner. He warned
the Quraysh of terrible chastisement if they did not turn to the
worship and obedience of God and he spoke of Divine rewards for the
righteous. The whole of Makkah buzzed with talk of these claims.The
vulnerable Quraysh leaders thought of ways of silencing Muhammad. When
ridicule and persuasion did not work, they embarked on a campaign of
harassment and persecution.
Musab learnt that Muhammad and those who believed in his message were
gathering in a house near the hill of as-Safa to evade Quraysh
harassment. This was the house of al-Arqam. To satisfy his curiosity,
Musab proceeded to the house undererred by the knowledge of Quraysh
hostility. There he met the Prophet teaching his small band of
companions, reciting the verses of the Quran to them and performing
Salat with them in submission to God, the Great, the Most High.
The Prophet welcomed him, andwith his noble hand tenderly touched
Musab's heart as it throbbed with excitement. A deep feeling of
tranquility came over
him.
Musab was totally overwhelmed by what he had seen and heard. The words
of the Quran had made a deep and immediate impression on him.
In this first meeting with the Prophet, the young and decisive Musab
declared his acceptance of Islam. It was a historic moment. The keen
mind of Musab, his tenacious will and determination, his eloquence and
his beautiful character were now in the service of Islam and would
help change the course ofmen's destinies and of history.
On accepting Islam Musab had one major concern his mother. Her name
was Khunnas bint Malik. She was a woman of extraordinary power. She
had a dominant personality and could easily arouse fear and terror.
When Musab became a Muslim, the only power on earth he might have
feared was his mother. All the powerful nobles of Makkah and their
attachment to pagan customs and traditionswere of little consequence
to him. Having his mother as an opponent, however, could not be taken
lightly.
Musab thought quickly. He decided that he should conceal his
acceptance of Islam until such time as a solution should come from
God. He continued tofrequent the House of al-Arqam and sit in the
company of the Prophet. He felt serene in his new faith and by keeping
all indications of his acceptance of Islam away from her, he managed
to stave off his mother's wrath, but not for long.
It was difficult during those daysto keep anything secret in Makkah
for long. The eyes and ears of the Quraysh were on every road. Behind
every footstep imprinted in the soft and burning sand was a
Qurayshinformer. Before long, Musab was seen as he quietly entered the
House of al-Arqam, by someone called Uthman ibn Talhah.
At another time, Uthman saw Musab praying in the same manner as
Muhammad prayed. The conclusion was obvious.
As winds in a storm, the devastating news of Musab's acceptance of
Islam spread among the Quraysh and eventually reached his mother.
Musab stood before his mother, his clan and the Quraysh nobility who
had all gathered to find outwhat he had done and what he had to say
for himself.
With a certain humility and calmconfidence, Musab acknowledged that he
had become a Muslim and no doubt he explained his reasons for so
doing. He then recited some verses of the Quran - verses which had
cleansed the hearts of the believers and brought them back to the
natural religion of God. Though only fewin number, their hearts were
now filled with wisdom, honor, justice and courage.
As Musab's mother listened to her son on whom she had lavished so much
care and affection, she became increasingly incensed. She felt like
silencing him with one terrible blow. But the hand which shot out like
an arrow staggered and faltered before the light which radiated from
Musab's serene face. Perhaps, it was her mother's love which
restrained her from actually beating him, but still she felt shehad to
do something to avenge the gods which her son had forsaken. The
solution she decided upon was far worse for Musab than a few blows
could ever have been. She had Musab taken to a far corner of the
house. There he was firmly bound and tethered. He had become a
prisoner in his own home.
For a long time, Musab remainedtied and confined under the watchful
eyes of guards whom his mother had placed over him to prevent him from
any further contact with Muhammad and hisfaith. Despite his ordeal,
Musab did not waver. He must have hadnews of how other Muslims were
being harassed and tortured by the idolators. For him, as for many
other Muslims, life in Makkah was becoming more and more intolerable.
Eventually he heard that a groupof Muslims were preparing secretly to
migrate to Abyssinia to seek refuge and relief. His immediate thoughts
were how to escape from his prison and join them. At the first
opportunity, when his mother and his warders were off-guard, he
managed to slip away quietly.Then with utmost haste he joined the
other refugees and before long they sailed together across the Red Sea
to Africa.
Although the Muslims enjoyed peace and security in the land of the
Negus, they longed to be in Makkah in the company of the noble
Prophet. So when a reportreached Abyssinia that the conditions of the
Muslims in Makkah had improved, Musab was among the first to return
toMakkah. The report was in fact false and Musab once again left for
Abyssinia.
Whether he was in Makkah or Abyssinia, Musab remained strong in his
new faith and his main concern was to make his life worthy of his
Creator.
When Musab returned to Makkahagain, his mother made a last attempt to
gain control of him and threatened to have him tied up again and
confined. Musab swore that if she were to do that, he would kill
everyone whohelped her. She knew very well that he would carry out
this threat for she saw the iron determination he now had.
Separation was inevitable. Whenthe moment came, it was sad for both
mother and son but it revealed a strong Persistence in kufr on the
part of the mother and an even greater persistence in iman on the part
of the son. As she threw him out of her house and cut him off from all
the material comforts she used to lavish on him, she said:
"Go to your own business. I am not prepared to be a mother to you."
Musab went up close to her and said:
"Mother, I advise you sincerely. I am concerned about you. Do testify
that there is no god but Allah and that Muhammad is His servant and
His Messenger."
"I swear by the shooting stars, I shall not enter your religion even
if my opinion is ridiculed and my mind becomes impotent," she
insisted.
Musab thus left her home and the luxury and comforts he usedto enjoy.
The elegant, well-dressed youth would henceforth be seen only in the
coursest of attire. He now had more important concerns. He was
determined to use his talents and energies in acquiringknowledge and
in serving God and His Prophet.
One day, several years later, Musab came upon a gathering ofMuslims
sitting around the Prophet, may God bless him and grant him peace.
They bowed their heads and lowered their gaze when they saw Musab, and
some were even moved to tears.This was because his jalbab was old and
in tatters and they were immediately taken back to the days before his
acceptance of Islam when he was a model of sartorial elegance. The
Prophet looked at Musab, smiled gracefully and said:
"I have seen this Musab with his parents in Makkah. They lavishedcare
and attention on him and gave him all comforts. There was no Quraysh
youth like him. Then he left all that seeking the pleasure of God and
devoting himself to the service of His Prophet." The Prophet then went
on to say:
"There will come a time when God will grant you victory over Persia
and Byzantium. You would have one dress in the morning and another in
the evening and you would eat out of one dish in the morning and
another in the evening."
In other words, the Prophet predicted that the Muslims would become
rich and powerful and that they would have material goods in plenty.
The companions sitting around asked the Prophet:
"O Messenger of Allah, are we in a better situation
in these times or would we be better off then?" He replied:
"You are rather better off now than you would be then. If you knew of
the world what I know you would certainly not be so much concerned
with it."
On another occasion, the Prophet talked in a similar vein to his
companions and asked them how they would be if they could have one
suit of clothes in the morning and another in the evening and even
have enough material to put curtains in their houses just as the Kabah
was fully covered. The companions replied that they would then be in a
better situation because they would then have sufficient sustenance
and would be free for ibadah (worship). The Prophet however told them
thatthey were indeed better off as they were.
After about ten years of inviting people to Islam, most of Makkahstill
remained hostile. The noble Prophet then went to Taif seeking new
adherents to the faith. He was repulsed and chased out of the city.
The future of Islam looked bleak.
It was just after this that the Prophet chose Musab to be
his"ambassador" to Yathrib to teach a small group of believers who had
come to pledge allegiance to Islam and prepare Madinah for the day of
the great Hijrah.
Musab was chosen above companions who were older than he or were more
closely related to the Prophet or who appeared to possess greater
prestige. No doubt Musab was chosen for this task because of his noble
character, his fine manners and his sharp intellect. His knowledge of
the Quran and his ability to recite it beautifully and movingly was
also an important consideration.
Musab understood his mission well. He knew that he was on a sacred
mission to invite people to God and the straight path of Islam and to
prepare what was to be the territorial base for the young and
struggling Muslim community.
He entered Madinah as a guest of Sad ibn Zurarah of the Khazrajtribe.
Together they went to people, to their homes and theirgatherings,
telling them about the Prophet, explaining Islam to them and reciting
the Quran. Through the grace of God, many accepted Islam. This was
especially pleasing to Musab but profoundly alarming to many leaders
of Yathribite society.
Once Musab and Sad were sittingnear a well in an orchard of the Zafar
clan. With them were a number of new Muslims and others who were
interested in Islam. A powerful notable of the city, Usayd ibn
Khudayr, came upbrandishing a spear. He was lividwith rage. Sad ibn
Zararah saw him and told Musab:
"This is a chieftain of his people. May God place truth in his heart."
"If he sits down, I will speak to him," replied Musab, displaying all
the calm and tact of a great daiy.
The angry Usayd shouted abuse and threatened Musab and his host. "Why
have you both come to us to corrupt the weak among us? Keep away from
us ifyou want to stay alive." Musab smiled a warm and friendly smile
and said to Usayd: "Won't you sit down and listen? If you are pleased
and satisfied with our mission, accept it and if you dislike it we
would stop telling you what you dislike and leave."
"That's reasonable," said Usayd and, sticking his spear in the ground,
sat down. Musab was not compelling him to do anything. He was not
denouncing him. He was merely inviting him to listen. If he was
satisfied, well and good. If not, then Musab would leave his district
and his clan without any fuss and go to another district.
Musab began telling him about Islam and recited the Quran to him. Even
before Usayd spoke, it was clear from his face, now radiant and
expectant, that faithhad entered his heart. He said:
"How beautiful are these words and how true! What does a person do if
he wants to enter this religion?"
"Have a bath, purify yourself and your clothes. Then utter the
testimony of Truth (Shahadah), and perform Salat. Usayd left
thegathering and was absent for only a short while. He returned and
testified that there is no god but Allah and that Muhammad is the
Messenger of Allah. He then prayed two rakatsand said:
"After me, there is a man who if he follows you, everyone of his
people will follow him. I shall send him to you now. He is 'Sad ibn
Muadh."
Sad ibn Muadh came and listened to Musab. He was convinced and
satisfied and declared his submission to God. He was followed by
another important Yathribite, Sad ibn Ubadah. Before long, the people
of Yathrib were all in a flurry, asking one another.
"If Usayd ibn Khudayr, Sad ibn Muadh and Sad ibn Ubadah have accepted
the new religion, how can we not follow? Let's go to Musab and believe
with him. They say that truth emanates from his lips."
The first ambassador of the Prophet, peace be on him, was thus
supremely successful. The Prophet had chosen well. Men and women, the
young and the old, the powerful and the weak accepted Islam at his
hands. Thecourse of Yathribite history had been changed forever. The
way was being prepared for the great Hijrah. Yathrib was soon tobecome
the center and the base for the Islamic state.
Less than a year after his arrival in Yathrib, Musab returned to
Makkah. It was again in the season of pilgrimage. With him was a group
of seventy-five Muslims from Madinah. Again at Aqabah, near Mina, they
met the Prophet. There they solemnly undertook to defend the Prophet
at all cost. Should they remain firm in their faith, their reward,
said the Prophet, would be nothing less than Paradise. This second
bayah or pledge which the Muslims of Yathrib made came to be called
the Pledge of War.
From then on events moved swiftly. Shortly after the Pledge, the
Prophet directed his persecuted followers to migrate to Yathrib where
the new Muslims or Ansar (Helpers) had shown their willingness to give
asylum and extend their protection to the afflicted Muslims. The first
of the Prophet's companions to arrive in Madinah were Musab ibn Umayr
and the blind Abdullah ibn Umm Maktum. Abdullah also recited the Quran
beautifully andaccording to one of the Ansar, both Musab and Abdullah
recitedthe Quran for the people of Yathrib.
Musab continued to play a majorrole in the building of the new
community. The next momentous situation in which we meet him was
during the great Battle of Badr. After the battle was over, the
Quraysh prisoners of war were brought to the Prophet who assigned them
to the custody of individual Muslims. "Treat them well," he instructed.
Among the prisoners was Abu Aziz ibn Umayr, the brother of Musab. Abu
Aziz related what happened: "I was among a group of Ansar...Whenever
they had lunch or dinner they would give me bread and dates to eat in
obedience to the Prophet's instructions to them to treat us well.
"My brother, Musab ibn Umayr, passed by me and said to the man from
the Ansar who was holding me prisoner:
'Tie him firmly... His mother is a woman of great wealth and maybe she
would ransom him for you.'" Abu Aziz could not believe his ears.
Astonished, he turned to Musab and asked: "My brother, is this your
instruction concerning me?" "He is my brother, not you," replied
Musabthus affirming that in the battle between iman and kufr, the
bonds of faith were stronger than the ties of kinship.
At the Battle of Uhud, the Prophet called upon Musab, nowwell-known as
Musab al-Khayr (the Good), to carry the Muslim standard. At the
beginning of the battle, the Muslims seemed to be gaining the upper
hand. A group of Muslims then went against the orders of the Prophet
and deserted their positions. The mushrikin forces rallied again and
launched a counterattack. Their main objective, as they cut through
the Muslim forces, was to get to the noble Prophet.
Musab realized the great danger facing the Prophet. He raised
thestandard high and shouted the takbir. With the standard in one hand
and his sword in the other,he plunged into the Quraysh forces. The
odds were against him. A Quraysh horseman movedin close and severed
his right hand. Musab was heard to repeat the words:
"Muhammad is only a Messenger. Messengers have passed away before
him," showing that however great his attachment was to the Prophet
himself, his struggle above all was for the sake of God and for making
His word supreme. His left hand was then severed also and as he held
the standard between the stumps of his arms, to console himself he
repeated: "Muhammad is only a Messenger of God. Messengers have passed
away before him." Musab was then hit by a spear. He fell and the
standard fell. The words he repeated, every time he was struck were
later revealed to the Prophet and completed, and became part of the
Quran.
After the battle, the Prophet andhis companions went through the
battlefield, bidding farewell to the martyrs. When they came to
Musab's body, tears flowed. Khabbah related that they could not find
any cloth with which to shroud Musab's body, except his own garment.
When they covered his head with it, his legsshowed and when his legs
were covered, his head was exposed and the Prophet instructed:
"Place the garment over his head and cover his feet and legs with the
leaves of the idhkhir (rue) plant."
The Prophet felt deep pain and sorrow at the number of his companions
who were killed at the Battle of Uhud. These included his uncle Hamzah
whose body was horribly mutilated. But it was over the body of Musab
that the Prophet stood, with great emotion. He remembered Musab as he
first saw him in Makkah, stylish and elegant, and then looked at the
short burdah which was now the only garment he possessed and he
recited the verse of the Quran:
"Among the believers are men who have been true to what they have
pledged to God."
The Prophet then cast his tendereyes over the battle field on which
lay the dead companions of Musab and said: "The Messenger of God
testifies that you are martyrs in the sight of God on the day of
Qiyamah."
Then turning to the living companions around him he said:"O People!
Visit them, send peace on them for, by Him in whose hand is my soul,
any Muslim who sends peace on them until the day of Qiyamah, they
would return the salutationof peace."
As-salaamu alayka yaa Musab...
As-salaamu alaykum, ma'shar ash-shudhadaa.
As-salaamu alaykum wa rahmatullah wa barakatuhu.
Peace be on you, O Musab...
Peace be on you all, O martyrs. .
Peace be on you and the mercy and blessings of God.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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