His friends ask him to buy computers for them and he adds a profit for himself

I am a computer and network engineer, and I work with several
companies and individuals, buying computers and accessories for them.
Sometimes customers come to me, and they may be some of my
acquaintances, wanting to buy computers and accessories etc. I tell
them how much the equipment will cost them and I include my commission
in the price without them knowing that I have added the commission.
For example, a computer may cost 2000 riyals, but I tell them that it
will cost them 2500 riyals; I buy the computer with my own money then
I receive 2500 riyals from the customer or the person after they
receivethe computer. My question is: is this transaction valid, in
which I take commissionfrom them without themrealising? Please note
that I deal with the companies that sell the computers and the invoice
from the company shows 2500 riyals when the price is really 2000
riyals. Please note that I state the specifications of the computer
and the time of delivery, and I deal with the customer on the basis of
sincerity. What is the Islamic ruling on that?.
Praise be to Allaah.
It is permissible for you to buy the computers that the customers
want,then to sell them to themwith an appropriate profit, on condition
that you take possession of the computer first, before you sell it to
the customer, because the Prophet (blessings and peace of Allah be
upon him) forbade selling thatwhich one does not possess.
An-Nasaa'i (4613), Abu Dawood (3503) and at-Tirmidhi (1232) narrated
that Hakeem ibn Hizaam said: I asked the Prophet (blessings and peace
of Allah be upon him): O Messenger of Allah, sometimes a man comes to
me and asks me to sell him something that I do not have, so I sell it
to him then I buy it for him from the market. He said: "Do not sell
that which you do not possess."
The hadeeth was classedas saheeh by al-Albaani in Saheeh an-Nasaa'i.
The customer should also be aware that you are selling and you are not
just volunteering to look for a computer for him; but it is not
stipulated that he shouldknow the amount of your profit. Rather if he
describes the specifications that he wants, you should tell him that
you will sell thiscomputer to him, if you bring it for him, for such
and such an amount.
But if you have volunteered to look for acomputer and buy it for
someone, then you do not have the right to increase the price of the
computer.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If an individual has set himself up to do work, then someone comes to
him and gives him fabricand says: Sew a garmentfor me, then he has the
right to take payment for that, because he set himself up to do work.
But if he did not set himself up to do work, then he does not have the
right to take anything, because the other person gave it to him on the
basis that he was doing him a favour.
So anyone who does thejob for another person without a contract is
notentitled to any payment, except in three cases:
1. Saving the property of one who is protected in sharee'ah from destruction
2. returning a runaway slave
3. if a person has set himself up for work.
End quote from ash-Sharh al-Mumti', 10/88
There are two other cases in which it is permissible:
1. If you are not the seller; rather you are an agent working for
a fixed wage. In that case you should tell the customer that you will
buy the computer for him for a better price than can be found in
themarket, and that in addition to that you are entitled to a specific
amount in return for your research and meeting the specifications that
he wants;
2. if you are an agent working on commission,such as if you will
receive 10%, for example, of the price of the computer.
In these two cases you do not have the right to take anything more
thanthat which has been agreed upon, and any discounts or free gifts
that come with the computer belong to the one who appointed you to buy
it, and you shouldnot take anything of them.And Allah knows best.

If a menstruating woman misses the fast of ‘Ashoora’, can she make it up after that?

If a women is in impure condition on 9th 10th and 11th of Muharram,
due to which she can not fast. is it possible to make up those fast on
other days after her GUSUL?.
Praise be to Allaah.
If a person misses the fast of 'Ashoora', it cannot be made up because
there is no proof for that, and because the reward is connected to
fasting on the tenth day of Muharram, and that timehas passed.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: If
theday of 'Ashoora' comes and the woman is menstruating, can she make
up the fast? Is there a principle concerning naafil acts ofworship
that may be made up and those that may not be made up? May Allah
reward you with good.
He replied: Naafil acts of worship are of two types: those for which
there is a reason and those for which there is no reason. Those for
which there is a reason end when the reason ends, and they cannot be
made up. An example of that is tahiyyat al-masjid (two rak'ahs
to"greet the mosque"). If aman comes and sits down, and sits for a
longtime, then he gets up wanting to pray tahiyyatal-masjid, it will
not be tahiyyat al-masjid, because that is a prayer that is done for a
reason and is connected to the reason; once the reason no longer
applies, it is no longer prescribed. Another example, it would seem,
is the day of 'Arafah and the day of'Ashoora'. If a person delays
fasting the day of 'Arafah and the day of 'Ashoora', with no excuse,
there is no doubtthat it cannot be made up and it would not benefit
him if he did make it up, i.e., it would not benefit him in the sense
of it being the day of 'Arafah or the day of 'Ashoora'.
But if that day comes when a person has an excuse, such as the woman
who is menstruating or bleeding following childbirth, or a person who
is sick, then it seems that it cannot be made up in this case either,
because it is connected to a specific day and the ruling ceases to
apply once thatday is past.
End quote from Majmoo'Fataawa Ibn 'Uthaymeen, 20/43
But if a person is excused for not fasting –such as women who are
menstruating or bleeding following childbirth, or those who are sick
or are travelling – and he usually fasts on that day or he had the
intention of fasting that day, then he will be rewarded for his
intention, because of thereport narrated by al-Bukhaari (2996) from
Abu Moosa (may Allah bepleased with him) who said: The Messenger of
Allah (blessings and peace of Allah be upon him) said: "If a person
falls sick or travels, he will have a reward recorded for him like
that of what he used to do when he was at home and was healthy."
Ibn Hajar (may Allah have mercy on him) said:"He will have a reward
recorded for him like that of what he used to do when he was at home
and was healthy" means that he is like onewho used to do an act
ofworship then was prevented from doing it,but he had the
intentionthat were it not for the obstacle he would have continued to
do it. End quote.
Fath al-Baari.
And Allah knows best.

What the Shi’ah do on ‘Ashoora’ is bid’ah (innovation) and misguidance

I am living in dubai and here huge number of shia are pesent arround
us they always say that doing maatum on 9 and 10 muhaaram is right and
this is the proof thatwe love hazrat husain and hazrat yaqoob also
said "Hazrat Yaqoob (a.s.) cried and said a word (Hey Yousuf) he cried
that in result of he became blind and thier rest sons who were wrong
asked him if you cried like this than you will hurt yourself and
nodought you will die one day while crying. THEN Haszar Yaqoob (a.s.)
replied I cried and tell allmy tregedy to ALMIGHTY ALLAH and I know
something from GOD" please tell me the answer as soon as possible that
beating chest is right or wrong???
Praise be to Allaah.
What the Shi'ah do on 'Ashoora' of beating their chests, slapping
their cheeks, striking their shoulders with chains and cutting their
heads with swords to let the blood flow are all innovations that have
nobasis in Islam. These things are evils that were forbidden by the
Prophet (peace and blessings of Allaah be upon him), who did not
prescribe for his ummah to do any of these thingsor anything similar
to them to mark the death of a leader or the loss of a martyr, no
matter what his status. During his lifetime (peace and blessings of
Allaah be upon him) a number of senior Sahaabah were martyred and he
mourned their loss, such as Hamzah ibn 'Abd al-Muttalib, Zayd ibn
Haarithah, Ja'far ibn Abi Taalib and 'Abd-Allaah ibn Rawaahah, but he
did not do any of the things that these people do. If it was good, he
(peace and blessings of Allaah be upon him) would have done it before
us.
Ya'qoob (peace be upon him) did not strike his chest or scratch his
face, or shed blood or take the day of the loss of Yoosuf as a
festival or day of mourning. Rather he remembered his missing loved
one and felt sad and distressed because of that. This is something no
one can be blamed for. What is forbidden is these actions that have
been inherited from the Jaahiliyyah, and which Islam forbids.
Al-Bukhaari (1294) and Muslim (103) narrated that 'Abd-Allaah ibn
Mas'ood (may Allaah be pleased with him) said: The Prophet (peace and
blessings of Allaah be upon him) said: "He is not one of us who
strikes his cheeks, rends his garment, or cries with the cry of the
Jaahiliyyah."
These reprehensible actions that the Shi'ah do on the day of 'Ashoora'
have no basis in Islam. The Prophet (peace and blessings of Allaah be
upon him) did not do them, nor did anyof his companions. Noneof his
companions did them when he or anyone else died, although the loss of
Muhammad (peace and blessings of Allaah be upon him) was greater than
the death of al-Husayn (may Allaah bepleased with him).
Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: Every
Muslim should mourn the killing of al-Husayn (may Allaah be pleased
with him), for he is one of the leaders of the Muslims, one of the
scholars of the Sahaabah, and the son of the daughter of the Messenger
of Allaah (peace and blessings of Allaah be upon him), who was the
best of his daughters. He was a devoted worshipper, and a courageous
and generous man. But thereis nothing good in what the Shi'ah do of
expressing distress and grief, most of which maybe done in order to
show off. His father was better than him and he was killed, but they
do not take his death as an anniversary as they do with the death of
al-Husayn. His father waskilled on a Friday as he was leaving the
mosque after Fajr prayer, on the seventeenth of Ramadaan in 40 AH.
'Uthmaan was better than 'Ali according to Ahlal-Sunnah wa'l-Jamaa'ah,
and he was killed when he was besieged in his house during the days of
al-Tashreeq in Dhu'l-Hijjah of 36 AH, with his throat cut from one
jugular vein to the other, but the people did not take his death asan
anniversary. 'Umar ibn al-Khattaab was better than 'Ali and 'Uthmaan,
and he was killed as he was standingin the mihraab, praying Fajr and
reciting Qur'aan, but the people did not take his death asan
anniversary. Abu Bakral-Siddeeq was better than him but the people did
not take his death asan anniversary. The Messenger of Allaah (peace
and blessings of Allaah be upon him) is the leader of the sons of Adam
in this world and the Hereafter, and Allaahtook him to Him as the
Prophets died before him, but no one took thedates of their deaths as
anniversaries on which they do what these ignorant Raafidis do on the
day that al-Husayn was killed. … The best that can be said when
remembering these and similar calamities is that which 'Ali ibn
al-Husayn narrated from his grandfather the Messenger of Allaah (peace
and blessings of Allaah be upon him), who said: "There is no Muslim
who is afflicted by a calamity and when he remembers it, even if it
was in the dim and distant past, he says InnaLillaahi wa inna ilayhi
raaji'oon (verily to Allaah we belong and unto Him is our return), but
Allaah will give him a reward like that of the day when it befell
him."
Narrated by Imam Ahmad and Ibn Majaah, end quote from al-Bidaayah
wa'l-Nihaayah (8/221).
And he said (8/220): The Raafidis went to extremes in the state of
Bani Buwayh in the year 400 and thereabouts. The drums were beaten in
Baghdad and other cities on the day of 'Ashoora', and sand and straw
was strewn in the streets and marketplaces, and sackcloth was hung on
the shops, and the people expressed grief and wept. Many of them did
not drink water that night, in sympathy with al-Husayn, because he was
killed when he was thirsty. Then the women went out barefaced, wailing
and slapping their faces and chests, walking barefoot in the
marketplaces, and other reprehensible innovations… What they intended
by these and similar actions is to impugn the state of Banu Umayyah
(the Umayyads), because he was killed during their era.
On the day of 'Ashoora, the Naasibis of Syria do the opposite of what
theRaafidis and Shi'ah do. They used to cook grainson the day of
'Ashoora and do ghusl and perfume themselves, andwear their finest
garments, and they took that day as an Eid for which they made all
kinds of food, and expressed happiness andjoy, intending thereby
toannoy the Raafidis and be different from them.
Celebrating that day is an innovation (bid'ah), and making it an
anniversary for mourning is also an innovation. Hence Shaykh al-Islam
Ibn Taymiyah (may Allaah have mercy on him) said:
Because of the killing of al-Husayn (may Allaah bepleased with him),
shaytaan caused the people to introduce two innovations: the
innovation of mourning and wailing on the day of 'Ashoora', by
slapping the cheeks, weeping, and reciting eulogies. … and the
innovation of rejoicing and celebrating. … So some introduced mourning
and others introduced celebration, so they regarded the day of
'Ashoora' as a day for wearing kohl, doing ghusl, spending on the
family and making special foods. … And every innovation is a going
astray. None of the four imams of the Muslims or any other (scholars)
regarded either of these things as mustahabb. End quote from Minhaaj
al-Sunnah (4/554).
It should be noted that these reprehensible actions are encouraged by
the enemies of Islam, so that they can achieve their evil aims of
distorting the image of Islam and its followers. Concerning this Moosa
al-Musawi said in his book al-Shi'ah wa'l-Tas-heeh:
But there can be no doubt that striking heads with swords and cutting
the head in mourning for al-Husayn on the tenth day of Muharram
reached Iran and Iraq and India during the British occupation of those
lands. The British are theones who exploited the ignorance and naiveté
of the Shi'ah and their deep love for Imam al-Husayn, and taught them
to strike their heads with swords. Until recently the British
embassies in Tehran andBaghdad sponsored the Husayni parades in which
this ugly spectacleappears in the streets and alleyways. The aim of
the British imperialist policy of developing thisugly spectacle and
exploiting it in the worstmanner was to give an acceptable
justification to the British people andthe free press that opposed
British colonialism in India and other Muslim countries, and to show
the peoplesof these countries as savages who needed someone to save
them from their ignorance and savagery. Images of the parades that
marched in the streets on the day of 'Ashoora', in which thousands of
people were striking their backs with chains and making them bleed,
and striking their heads with daggers and swords, appeared in British
and European newspapers, and the politicians justified their
colonization of these countries on the basis of a humane duty to
colonize the lands of these people whose culture was like that so as
to lead these peoples towards civility and progress. It was said
thatwhen Yaseen al-Haashimi, the Iraqi Prime Minister at the time of
the British occupation of Iraq, visited London to negotiate with the
British for an end to the Mandate, the British saidto him: We are in
Iraq to help the Iraqi people to make progress and attain happiness,
and bring them out of savagery. This angered Yaseen al-Haashimi and he
angrily walked out ofthe room where the negotiations were beingheld,
but the British apologized politely and asked him with all respect to
watch a documentary about Iraq,which turned out to be afilm about the
Husayni marches in the streets of al-Najaf, Karbala' and
al-Kaazimiyyah, showinghorrific and off-putting images of people
striking themselves with daggers and chains. It is as if the British
wanted to tell him: Would an educated people with even a little
civility do such things to themselves?! End quote.
And Allaah knows best.

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AN INVOCATION FOR ANXIETIES

Abu al-Qasim al-Taffisi narrated from Hamad b. Isa from Hariz b. Abd
Allah al-Sijistani from AbuAbd Allah al-Sadiq, peace be upon him, that
Hariz said: 'I said: "O son of the Messenger of Allah, I experience
anxieties (al-baladi) in my breast and temptations (al-wasawis) in my
heart (al-fulad) so that I sometimes break off my prayer and become
confused in my recitation." Abu Abd Allah said: "And what about the
invocation of Amir al-Muminin, peace be upon him?" I replied: "O son
of the Messenger of Alla, teach [it to] me." He said: "When you
experience something of this, place your hand on it and say: 'In the
Name of Allah and by Allah. O Allah. You have blessed me with faith
and entrusted me with the QURAN, and bestowed on me fasting in the
month of Ramadan. Grant me mercy and acceptance and compassion and
forgiveness and all that You have conferred on me of blessings and
beneficence. O Compassionate, O Benefactor, O Everlasting,O Merciful,
Glory be to You,. I have no one but You, Glory be to You. I take
refuge in You after these expressions of esteem, from abasement. I ask
You to remove the sorrows from my heart.' Repeat this three times and
you will be cured of it, with the help of Allah, the Exalted. Then
bless the Prophet, blessings of Allah upon him, and mercy and
blessings upon his family."
AN INVOCATION FOR A PAININ THE BELLY
Al-Husayn b. Bistam narrated from Muhammad b. Khalaf from al-Washsha
from Abd Allah b. Sinan from Jafar b. Muhammad, peace be upon him,
from his grandfather, peace beupon him, who said: 'A man complained to
the Prophet, blessings and peace be on him and his family, and said:
"O Messenger of Allah, I havea brother who has a complaint of the
belly." The Prophet replied: "Tellyour brother to take a drink of
honey with hot water." The man returned to him the next day and said:
"O Messenger of Allah, I gavehim the drink but he did not benefit from
it." The Messenger of Allah said: "Allah has said the truth, and the
belly of your brother has lied. Go, and give your brother the drink
of honey and invoke for him the sura al-Fatiha (1) seven times." When
the man is a hypocrite. Whosoever is such, the drink will not benefit
him."
A man complained to Amir al-Muminin, peace be upon him, of pain in the
belly. He instructed him to drink hot water and say: 'O Allah, O
Allah, O Allah, O Merciful, O Compassionate,O Lord of the lords, O God
of the gods, O King of the kings,O Master of the masters. Heal me
with Your cures from every disease and illness, for I am Your servant
and the son of Your servant: I turn aboutin Your grasp.'
Abu Abd Allah al-Khawatimi narrated from Ibn Yaqtin from Hassan
al-Sayqal from Abu Basir, who said: 'A man complained to Abu Abd Allah
ul-Sadiq, peace be upon him, of pain of the navel (al-surra).
Al-Sadiq told him: "Go, and put your hand on thepainful area and say
three times: Surely it is a Book Sublime. Falsehoodcomes not to it
from before it nor from behind it. A revelation from One All-wise,
All-laudable (41:41-2): You will be cured, Allah willing."
Abu Abd Allah, peace be upon him, said: 'There is not one among
sincere intention, while passing his hand over the area of the
illness, We send down of the QURAN, that which is a cure and a mercy
to the believers. The unbelievers it increases not, except in loss
(17:82), but that he iscured of that illness, whatever it may be. The
truth of that is confirmedin the verse, where it says a cure and a
mercy for the believers.'
AN INVOCATION AND MEDICATION FOR PAIN OF THE WAIST
Hariz b. Ayyub narrated from Abu Samina from Alib. Asbat from Abu
Hamza from Hamran b. Ayan, who said: 'A man questioned Muhammad b.
'Ali al-Baqir, peace be upon him, saying: "O son of the Messenger of
Allah,I suffer from severe pain in the waist (al-khasira) and have
treated it with many remedies, but it hasnot been cured." Al-Baqir
said: "What about the invocation of Amir al-Muminin?" The man
replied: "And what is that, O son of the Messenger of Allah?" He
said: "When you complete your prayers, put your hand on the place of
prostration, stroke it, and say: What, did you think that We created
you only for sport, and that you would not be returned toUs? Then
high exalted beGod, the King, the True! There is no god but He, the
Lord of the noble Throne. Whosoever calls upon another god with God,
whereof he no proof, his reckoning is with his Lord. Surely the
unbelievers shall not prosper. And say: My Lord, forgive and have
mercy, for Thou art the best of the merciful (23:115-18)." The man
said: "I did that and the pain subsided, praise be to Allah, the
Exalted."
Muhammad b. Jafar al-Bursi narrated from Muhammad b. Yahya al-Armani
from Muhammad b. Sinan fromAbu Abd Allah, peace be upon him, who said:
'The Messenger of Allah, blessings on him and his family, said: "Drink
lovage (al-kashim), for it is good for pain of the waist."
Also from him from Muhammad b. Yahya from Yunus b. Zabyan from Jabir
from Abu Jafar, peace be upon him,who said: 'Amir al-Muminin, peace be
upon him, said: "Whoever wishes that food may not harm him, let him
not eat until he is hungry and his abdomen (al-maida) is cleansed.
When he eats, let him take the Name of Allah and chew well and let him
stop eating while he still has an appetite for it [food] and wants
it."
'Abd Allah b. Bistam narrated from Muhammad b. Razin fromHammad b. Isa
from Harizfrom Abu Abd Allah, peace be upon him, from Amir al-Muminin,
peace be upon him, who said: 'Whoever wishes for the eternal life in
the next world, and not for permanence in this world, let him wear
light clothes, eat early, and have intercourse (al-mujamia) with women
less frequently.
AN INVOCATION FOR PAIN OF THE SPLEEN
Muhammad b. Abd Allah b. Mihran al-Kuff narrated from Ayyub from 'Umar
b. Shimr fromJabir from Abu Jafar, peace be upon him, who said: 'A man
from Khurasan came to Ali b.
al-Husayn, peace be uponhim, and said: "O son of the Messenger of
Allah, I performed the Hajj and resolved to call on you upon my
departure, for I have a pain in the spleen (al-tihalm). Pray for me
to be relieved of it." Ali b.al-Husayn replied: "Allah has protected
you from that, praise be to Him. When you experience thepain, write
this verse with saffron (al-zafaran) mixed with the water of [the]
Zamzam [spring in Mecca], and drink it. Allah, the Exalted, will drive
away that pain from you Say: Call upon God, or call upon the Merciful;
whichsoever you call upon, to Him belong the Names Most Beautiful.
And be thou not loud in thy prayer, nor hushed therein, but seek thou
for a way between that. And say: Praise belongs to God, who has not
taken to Hima son, and who has not any associate in the Kingdom, nor
any protector out of humbleness. And magnify Him with repeated
magnificats (17:110-11). Write the following on the parachment of a
gazelie (ghazal) and attach it to your left arm (al-adud) for seven
days and the pain will abate:...."
Ahmad b. Yazid narrated from al-Sabbaf al-Kufi from Musa b. Jafar,
peacebe upon him, from al-Sadiq, peace be upon him, from al-Baqir,
peacebe upon him, that he said: 'One of his followerscomplained to
al-Baqir ofpain in the spleen. He had treated it with every remedy
but its evil increased every day until he was on the threshold of
death. Al-Baqir said tohim: "Buy a piece of leek (al-kurrath) and fry
it well in Arab clarified butter (samn 'arabi). Give it for three
days to the one who has this pain. If that is done, he will be cured.
Allah, the Exalted, willing."'
AN INVOCATION FOR PAIN OF THE BLADDER
Muhammad b. Jafar al-Bursi narrated from Muhammad b. Yahya al-Armani
from Muhammad b. Sinan al-Sinani from al-Mufaddal b. 'Umar from
Muhammad b. Ismail from Abu Zaynab, who said: 'One of our brothers
complained to Abu 'Abd Allah al-Sadiq, peace be upon him, of pain in
the bladder (al-mathana). Al-Sadiq said: "Seek protection forit with
these verses, threetimes before you sleep, and once when you awaken,
and you will notexperience the pain afterthat: Knowest thou not that
God is powerful overeverything? Knowest thou not that to God belongs
the kingdom of the heavens and the earth, and that you have none,
apart from God, neither protector nor helper?" (2:106-7). The man
said: "I did that and did not experience the pain again."
AN INOCATION FOR PAIN IN THE BACK
Al-Khid b. Muhammad narrated from al-Hawarini from Faddalafrom Aban b.
'Uthman from Ibn Abu Hamza al-Thumali from Abu JafarMuhammad al-Baqir,
peace be upon him, who said: 'A man from Hamadan complained to Amir
al-Muminin, peace be upon him, of a pain inthe back and that he had
sleepless nights [because of it.] He said: "Put your hand on the are
that pains you and recite three times: It is not given to any soul to
die save by the leave of God, at an appointed time. Whoever desires
the reward of this world, We will give him of this. Whosoever desires
the reward of the other world, We will give him of that. We will
recompense the thankful (3:145). Then recite the sura al-Qadr (97)
seven times and you will be cured of it. If Allah, the Exalted,
wills."
AN INVOCATION FOR PAIN OF THE THIGHS
Abu Abd al-Rahman al-Katib narrated from Muhammad b. 'Abd Allah
al-Zafarani from Hammadb. Isa from Amir al- Muminin, peace be upon
him, who said: When oneof you suffers from pain of the thighs
(al-fakhdhan), let him sit in a large vessel or basin of heated water
and place his hand there [on his thighs] and recite: Have not the
unbelievers then beheld that the heavens and the earth were a mass all
sewn up, and then We unstitched them and of water fashioned every
living thing? Will they not believe?" (21:30).

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INVOCATION FOR PAIN IN THE FEET

'The invocation is: "In the Name of Allah, the Merciful, the
Compassionate: O Allah, I ask You by Your Pure, Immaculate, Most Holy
and Blessed Name, by Which whoever asks of You, You grant him, and by
Which whoever calls on You, You answer him, to bless Muhammad and his
family, and to heal the suffering in my head (al-ra's), my hearing
(al-sam), my sight (al-basar), my belly, my back (al-zahr), my hand
(al-yad), my foot, my body (al-jasad), and in allmy organs (al-ada)
and limbs (al-jawarhi). SurelyYou are Gracious to whomsoever You
will, and You are Powerful over all things."
He said: 'Al-Khazzaz al-Razi narrated form Faddala from Aban b.Uthman
from Abu Hamza al-Thumali from al-Baqir, peace be upon him, from Amir
al-Muminin, peace be upon him, who said: "Whosoever is afflicted with
a pain in his body, let him invoke protectionfor himself and say: 'I
take refuge in the Might of Allah and His Power over things. I seek
protection for myself in the Omnipotent of the heavens. I seek
protection for myself in the One with Whose Name no disease harms. I
seek refuge for myself in the One Whose Name is a blessings and a
cure.' If he recites that, no pain or illness will afflict him."
'Ali b.Ibrahim al-Wasiti narrated from Mahbub from Muhammad b.Sulayman
al-Awdi from Abu al-Jarud from Abu Ishaq from al-Harith al-Awar, who
said: 'I complained to Amir al-Muminin, peace be upon him, of aches
and pains in my body. He said: "When anyone of you suffers [from
pain], let him recite: 'In the Name of Allah, and by Allah, and
blessings of Allah on the Messenger ofAllah and his family. I take
refuge from the evil that I suffer in the Might of Allah and His Power
over what He wills.' If he recites that, Allah will turn away the
affliction from him, the Exalted, wills."
FOR PAIN IN THE HEAD
Sahl b.Ahmad narrated from Ali b.Numan from Ibn Muskan from 'Abd
al-Rahman al-Qusayr from Abu Jafar al-Baqir, peace be upon him, who
said: 'Whoever suffers from a complaint of the head, let him put his
hand on it and recite seven times: "I take refuge in Allah, in Whose
trust is that which is on the land and in the sea, in the heavens and
the earth, and He is the All-hearing, the All-knowing." He will be
relieved of the pain.'
Hariz Aby Ayyub al-Jurjaninarrated from Muhammad b.Abu Nasr from
Thalaba from Amr b.Yazid al-Sayqal form Jafar b.Muhammad b.'Ali
b.al-Husayn b.Ali b.Abu Talib, peace be upon him,that he [al-Sayqal]
said: 'I complained to him of a pain in my head, and of my suffering
from it night and day. He [Jafar b.Muhammad] said: "Place your hand
on it and say seven times: 'In the Name of Allah, with Whose Name
nothing on the earth or in the heavens causes injury. He is the
All-hearing, the All-knowing. O Allah, I seek refuge in You from that
which Muhammad, blessings on him and his family, sought refuge for
himself.' [The pain] will subside, by the authority of Allah, the
Exalted."
'Ali b. Urwa al-Ahwazi a narrator of the teachings of the Ahl al-Bayt,
peace be upon them, narrated from al-Daylami from Dawud al-Raqqi from
Musa b.Jafar, peace be upon him, that he[Dawud] said: 'I said tohim:
"O son of the Messenger of Allah, I suffer constantly from a complaint
in my head, and sometimes it keeps me awake at nights and distracts me
from performing the night prayer." He replied: "O Dawud, when you
experience any of that [pain], pass your hand over it and say: 'I take
refuge in Allah, and seek protection for myself from all that afflicts
me, in the Name of Allah, the Mighty, and His Perfect Words, which
neither therighteous nor the ungodly can disregard, I seek protection
for myself with Allah, the Mighty and Sublime, and with the Messenger
of Allah and his family, the pure, the chosen ones. O Allah, by their
claim over You, protect me from thissuffering of mine.' It will not
afflict you again."
Abu Salt al-Harawi narrated from al-Rida, peace be upon him, from his
father from al-Baqir, peace be upon him, who said: "Teach our Shi`a to
recite the following for a pain I the head: "O Taha, O Dharr, O
Tamana, O Tannat". They are Sublime Names and have an authority given
by Allah, the Exalted and Sublime. Allah will turn that [pain] away
from them.'
'Abd Allah b.Bistam narrated from Ishaq b.Ibrahim from Abu al-Hasan
al-Askari, peace be upon him, that he [Ishaq] said: 'I was with him
[al-Askari] one day when one of our brothers complained to him,
saying: "O son of theMessenger of Allah, my family suffers much from
this accursed pain." He asked: "And what is it?" The man replied:
"Pains in the head." He said: "Take a cup of water and recite over
it: Have not the unbelievers then beheld that the heavens and the
earth were a mass all sewn up, and then We unstitched them and of
water fashioned every living thing? Will they not believe? (21:30).
Then drink it and pain will not afflict them, Allah, the Exalted,
willing."
Tamim b.Ahmad al-Sayraff narrated from Muhammad b.Khalid al-Barqi from
'Ali b.al-Numan from Dawud b.Farqad and Mualla b.Khunays, who both
said: 'Abu Abd Allah, peace be upon him, said: "Combing the hair on
thecheeks strengthens the teeth (al-adras); combingthe beard dispels
infectious diseases (al-waba); combing looselocks of hair dispels
anxieties I the breast (al-sadr); combing the eyebrows is a safeguard
against leprosy (al-judham); and combing the head stops phelgm."
AN INVOCATION FOR HEADACHE
Muhammad b.Jafar al-Bursi narrated from Muhammad b.Yahya al-Armani
from Muhammad b. Sinan al-Sinani from Yunus b.Zabyan from al-Mufaddal
b.'Umar fromAbu Abd Allah al-Sadiq, peace be upon him, who said: 'This
is an invocation revealed by Jibrail, peace be upon him, to the
Prophet, peace be upon him, when the latter was suffering from a
headache (al-suda). Jibrail said: "O Muhammad, take refuge from your
headache withthis invocation, Allah will relieve you of it." Then he
said: "O Muhammad, whosoever takes refuge with this invocation seven
times of any pain that afflicts him. Allah will heal him if He wills.
Pass your hand over the painful area and say: 'In the Name of Allah,
our Lord, Whose mention is glorified in the heavens, our Lord, Whose
command in the heavens and the earth is executedand performed. Just
as Your command is executed in the heavens, bestow Your Mercy on
earth, and forgive us our sins and our faults. O Lord of the good,
the pure ones, bestow a cure,and mercy from Your Mercy, on so-and-so,
son of so-and-so', and mention his name."
Another invocation for headache: 'O One Who diminishes the great and
magnifies the small; O Remover of uncleanlinessfrom Muhammad and his
family, and their complete Purifier. Bless Muhammad and his family.
Remove what is in me of headache and migraine (al-shaqiqa).'
AN INNOVATION FOR MIGRAINE
Muhammad b.Irahim al-Siraj narrated from IbnMahbub from Hisham b.Salim
from Habib al-Sijistani-he was older than Hariz al-Sijistani, though
Hariz was superior in knowledge toHabib-who said: 'I complained to
al-Baqir, peace be upon him, of a migraine that afflicted me once or
twice every week. Al-Baqir said: "Place your hand on the side which
pains you andsay: 'O Apparent, Present, O Hidden, but not
absent,answer Your weak servant with Your Gracious Help. Remove from
him his pain. SurelyYou are Compassionate, Loving, All-powerful.
Recite this three times and you will be relieved of the pain, Allah,
the Exalted, willing."
Another invocation of migraine: Al-Sayyari narrated from Muhammad
b.Ali from Muhammad b.Muslim from Ali b.Abu Hamza from Abu Basir, who
said:'I heard Muhammad b. Alib. al-Husayn, peace be upon him, when
visiting one of his followers,mention that he was afflicted witha
migraine. He cited an invocation similar to the preceding one.'
Another invocation for migraine: 'Write the following on a paper
andattach it to the part which suffering: "In the Name of Allah, the
Merciful, the Compassionate. I bear witness that You are not a god we
have invented, nor a lord whose mention has ceased, nor a king with
whom people associate partners, nor was there before You a god in whom
we took refuge, orsought protection, or prayed to. We pray to You,
and no one assists You in our creation or is responsible for You.
Glory be to You and Praise! Bless Muhammad and his family. Cure this
quickly with your cure."
AN INVOCATION FOR PAIN IN THE EYE
Ahmad b. Muhammad Abu Jafar narrated from Ibn Abu 'Umayr from Abu
Ayyub al-Khazzaz from Muhammad b.Muslim from Abu Abd Allah al-Sadiq,
peace be upon him, from al-Baqir from Ali b.al-Husayn from his father,
who said that 'Ali b.Abu Talib, peace be upon him, said: 'When the
Messenger of Allah, blessings of Allah be on him and his family,
calledme on the day of Khaybar, he was told: 'O Messenger of Allah, he
has inflammation (al-ramad) of the eyes." The Messenger of Allah
said: "Bring him to me." So I went to him and said: "O Messenger of
Allah, I have inflammation of the eyes and cannot see anything." The
Messenger of Allah said: "Approach me, O 'Ali." I appraoched him and
he passed his hand over my eyes and recited: "In the Name of Allah,
and by Allah, and peace be on the Messenger of Allah. O Allah, protect
him from the heat and the cold, and preserve him from harm and
affliction." 'Ali, peace be upon him, said: 'I recovered, and by Him
Who honoured him with Prophethood, bestowed on him the Message, and
chose him the Message, and chose him over His servants. I felt
neither heat nor cold nor pain in my eyes after that.'
He said: 'Sometimes 'Ali, peace be upon him, would go out on a
bitterly cold winter's day with a torn shirt. It would be said: "O
Amir al-Muminin, are you not affected by the cold?" Hewould reply:
"Neither heat nor cold has affected me since the Messenger of Allah,
blessings of Allah on him and his family, protected me with the
invocation." Sometimes he would come out to us on an extremely hot day
in a padded garment, and it would be said to him: "Are you not
affected as other people are by this severe heat, so that you wear a
padded garment?" He would give them the same reply.'
AN INVOCATION FOR PAIN IN THE EAR
Khirash b.Zuhayr al-Azdi narrated from Muhammaad b.Jamhur al-Qummi
from Yunus b. Zabyan from Abu 'Abd Allah, peace be upon him,that he
[Yunus] said: 'I complained to him of pain in one of my ears
9al-udhun). He [Abu Abd Allah] said: "Place your hand over it, and
say seven times: 'I take refuge in Allah, in Whom trust that which is
on the land and in the sea, in the heavens and the earth; and He is
All-hearing, All-knowing.' It will be cured, Allah, the Exalted,
willing."
Aslam b. 'Amr al-Nusaybi narrated from Ali b. Ibn Rabbayta from
Muhammad b. Salman from his father from Abu 'Abd Allah, peace be
uponhim, that he recited an invocation of protection similar to this,
for one of his companions who had an earache.

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Human Kindness in Islam

Nasiruddin was the slave of a king, and very fond of hunting. One day
he came across a very prettybaby deer and picked it up and rode away.
The mother deer saw Nasiruddin take her babyand followed him
anxiously. Nasiruddin, pleased with the baby dear, was thinking
aboutpresenting it to his children to play with. After a time, he
chanced to look back and saw the mother deer following him, her
expression full of grief. He noticed too that she did not seem to care
about her own safety. Moved to pity, Nasiruddin set the baby deer
free. The mother deer nuzzled and licked her baby fondly and the two
deer leapt happily away into the forest. But many times the mother
deer looked back at Nasiruddin, as if to express her thanks.
That night Nasiruddin dreamt that the revered Prophet (صلى الله عليه
وسلم) was addressing him: 'Nasiruddin, your name has been entered in
the list of Allah, and you will one day have a kingdom.But remember
that whenyou are king you will alsohave many responsibilities. Just as
you have shown mercy tothe deer today, you should be merciful to all
Allah's creatures. You should not forget your people by falling into a
life of luxury.'
This dream came true and Nasiruddin did become king, Amir Nasiruddin
Subaktagin, father of Sultan Muhammad.
The moral of the story is that if we wish Allah to be merciful to us,
we must be eager to show mercy to all the living creatures of the
earth.
When a flower blooms, its colour and scent first touch the garden near
it, and then spread. In the same way, a Muslim's actsof human kindness
should first touch those nearest to him, his familyand his neighbours.

Month of Muharram

Question
I would like to know what is the islamic significance of celebrating
the 1st 10 days of Muharram, wherewomen go to the person's house
around asar time and pray, and then sweets, or laan is given out to
the children and women that are present,every day, with the biggest
laan given onthe 10th of Muharram.
Is this just a mere tradition or does it have a shariah significance?
I ask this because i have moved to a new town and it is the first time
i have seen this being done.
Is there any harm in doing it?
What would be your advise to me? I have not attended the prayers, i
have heard of it only.
Answer
In the name of Allah, Most Gracious, Most Merciful
Assalaamu `alaykum waRahmatullahi Wabarakatoh
1. The month of Muharram has significance in the Shari`ah. ALLAH
TA`AALA has mention in the noble Quraan regarding this month:-
إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي
كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا
أَرْبَعَةٌ حُرُمٌ
"Verily the number of months according to ALLAH is twelve, in the
decree of ALLAH on the day HE created the heavens and earth, of them
four are sacred."
(Surah Taubah verse 35)
These four sacred monthsare Zul Qa`dah, Zul Hijjah,Muharram and Rajab.
Imaam al-Raazi commentates on this verse; explaining that therewards
for good actionsare multiplied and likewise the punishment for sins
perpetrated in these months are multiplied.
ومعنى الحرم : أن المعصية فيها أشد عقاباً ، والطاعة فيها أكثر ثواباً ،
والعرب كانوايعظمونها جداً حتى لو لقي الرجل قاتل أبيه لم يتعرض له .
(Tafseer ar-Raazi Vol.8 Pg. 54 Darul Fikr)
Mufti Taqi Usmaani explains in Ma`aariful Quraan that the sacredness
of these months where initially toprevent fighting and waging wars.
That rulingwas abrogated. However he states that the sacredness and
respect ofthese months still remain with regards to the
multiplications of good and sinful actions.
2. The tenth day of Muharram is of great significance. Known as the
day of Ashurah.
Nabi (صلى الله عليه و سلم) had attached great significance to this
day. Aiesha (رضى الله عنهما) stated that Nabi(صلى الله عليه و سلم)
commanded with the fasting of Ashurah before Ramadhaan became
compulsory.
حَدَّثَنَا حَرْمَلَةُ بْنُ يَحْيَى أَخْبَرَنَا ابْنُ وَهْبٍ
أَخْبَرَنِى يُونُسُ عَنِ ابْنِ شِهَابٍ أَخْبَرَنِى عُرْوَةُ بْنُ
الزُّبَيْرِ أَنَّ عَائِشَةَ – رضى الله عنها – قَالَتْ كَانَ رَسُولُ
اللَّهِ -صلى الله عليه وسلم- يَأْمُرُ بِصِيَامِهِ قَبْلَ أَنْ يُفْرَضَ
رَمَضَانُ فَلَمَّا فُرِضَ رَمَضَانُ كَانَ مَنْ شَاءَ صَامَ يَوْمَ
عَاشُورَاءَ وَمَنْ شَاءَ أَفْطَرَ.
(Sahih Muslim)
In the light of the Ahaadith it is a good and reward able action to
fast on the ninth and tenth, and to keep in mind the sacredness of the
month. The practices you mentioned are baseless, no proof of such
actions are found inthe Shari`ah. These seem to be purely traditions
and customs that people have introduced.
If these customs are deemed to be part of the shariah then it will be
incumbent upon you thatyou refrain from participating in those
activities. Because that constitutes bid`ah(innovations) which is
strongly prohibited in shari`ah.
And Allah knows best
Wassalam
Ml. Abdul Hameed,
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

Imam Muslim

BIRTH OF IMAM MUSLIM
His name was Abul-Hussain Muslim-bin-Habaj al Nishapuri. He was born
in a distinguished family of Arab Muslims in Khorasanwhich. was a
famous town of Russia. Imam Muslim was born in 817 A.D. corresponding
to theIslamic year 204 A.H. His forefathers occupied prominent
positions during the time of the four Caliphs. He travelled to many
places with the object of learning Hadith,and after completing his
studies in the various centres of learning, he settled at Nishapur. He
spend the rest of his life teaching Hadith.
EDUCATION
Imam Muslim started his studies at the very early age of fourteen
years. In the year 218 A.H. the atmosphere in Nishapur, his
birthplace, was of a religious and knowledge type. Nishapur had great
personalities in this period such as lmaam Rahiwe and lmaam
Zohri.After travelling widely in search of Hadith, he settled in
Nishapur as mentioned above. Imam Muslim was much impressed by the
vast knowledge of Imaam Bukhari (R.A.), in the fieldof Hadith and the
deep insight he possessed on this subject. He therefore attached
himself to Imaam Bukhari (R.A.) up to the end of his life. Imam Muslim
was also an admirer of another great teacher of Hadith, Muhammed bin
Yahya al Dhuli. He attended his lectures regularly. He visited Baghdad
several times and had the opportunity of deliveringlessons there. His
last visitto Baghdad was two years before his death.
IMAM MUSLIM'S TEACHERS
Imam Muslim (R.A.) apart from attending the lessons of Imaam
Bukhariregularly, also attended the lectures of lmaam Ahmad bin
Hambal, Abdullah al Qarri, Qutaibabin Said, Abdullah bin Maslama and
other great Muhadith.
IMAM MUSLIM'S STUDENTS
Imam Muslim (R.A.'s) mostnoted students are Hatim Razi, Ahrnad bin
Salmah, Abu Isa Tinnizi, Abubaker bin Khuzaima and other great
scholars.
CHARACTER AND KNOWLEDGE
Imam Muslim R.A. adhered strictly to the path of righteousness. Hewas
in fact a great saint of a very high calibre. His excellent character
can be well judged from the simple fact that he never ever indulged in
backbiting, a very common human failing. He had a remarkable memory.
Ishaq bin Rahwisaid of Imam Muslim; " I wonder what this personis
going to be?" This was said in his youth. Ishaq Kausar once addressed
lmam Muslim (R.A.) and said; "Your presence in the Muslim community
will always keep it in the good. " Abu Saimah who was a colleague of
lmam Muslim was so attached to him that while lmaam Sahib was busy
compiling the Sahih Muslim, he remained in lmaam Sahib's company for
fifteen years. He never told a lie nor did he ever use vulgar words.
MASLAK
Sheikh Abdul Latief says Imaam Tirmidhi and Imam Muslim were followers
of the Shafee school of thought, although they were both Mujtahids.
Moulana Abdur-Rashid says that Imaam Muslim was a Maliki. The fact is
what was said by Sheikh Tahir Jazari that Imam Muslim is not a Maliki
nor a Hanifi nor a Shafi, but hiscompilation of the sahih Muslim shows
that he was more inclined towards the Shafee school of thought.
SAHIH OF IMAM MUSLIM
Allamah Nabawi (R.A.) says that the Ummat haveaccepted the Bukhari
Shareef and Muslim Shareef as the Kitabs, which follow the Quraan,in
authenicity although the Bukhari is regarded as holding a higher
position than the Sahih Muslim for specific reasons, the sequence
applied in the Muslim is much better than that of Bukhari. It is known
as Al-Jamah as Sahih because it contains the eight different subjects
on Hadis.
AL-JAMAH AS SAHIH MUSLIM
Imam Bukhari (R.A.) concentrated his efforts on compilation of
authentic hadith as well as deduction of Laws from Hadith. This is the
most difficult part to understand in the Bukhari. How he deduced Laws
from the Hadis, Imam Muslim concentrated his efforts only on
compilation of authentic Hadith.

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Ibrahim ibn Adham and the man who didn't disobey Allah again

A man came to Ibrahim ibn Adham, may Allah be pleased with him, and
said, "Abu Ishaq, I am unable to control myself.Please give me
something to help me with it"
"If you accept five conditions," said Ibrahim, "and are able to put
them into practice, your disobedience will not cause you any problem."
"Just tell me what they are, Abu Ishaq!" the mansaid. "The first is
that when you want to disobey Allah you do noteat anything He
provides." "Then how will I get anything to eat? Everything on the
earth is from Him!" "So isit right to eat His provision and disobey
Him at the same time?" replied Ibrahim.
"No, it is not. What is thesecond condition?""When you want to disobey
him, move off His land."
"That is even more difficult! Exclaimed the man. "In that case
wherewill I live?"
"Is it right to eat his provision and live on His land and then to
disobeyHim?" asked Ibrahim."No, it is not."
"What is the third condition?" "When you want to disobey Him in spite
of eating His provision and living on His land, find a place where He
will not see you and disobey Him there."
"What do you mean, Ibrahim? He knows everything that happenseven in
the most hidden places!" "So is it right to disobey Him when you eat
His provision and liveon His land and when you know that He can see
everything you do?""It certainly is not!" the man replied.
"Tell me the fourth condition." "That when the Angel of Death arrives
to take your soul,you say to him, 'Give me a reprieve so that I can
repent and act righteously for Allah.'"
"But he won't listen to me!" "Then if you cannotward off death long
enough to give yourself time to repent, and you know that when it
comes there will be no reprieve, how can you hope to be saved?"
"What is the fifth?" "Thatwhen the angels of the Fire come to you to
take you to the Fire, you do not go with them.""They will take me
whether I like it or not!" exclaimed the man.
"So how can you hope to be saved?"
"Enough, enough, Ibrahim! I ask Allah's forgiveness and I turn toHim!"
The man's repentance was sincere and from that time on he was
assiduous in his worship and avoided acts of disobedience until the
day he died.

The young girl who isn't an atheist like her teacher

A young woman teacher with obvious liberal tendencies explains to her
class of small children that she is an atheist. She asks her class if
they're atheists too. Not really knowing what atheism is but wanting
to be like their teacher, their hands explode into the air like fleshy
fireworks. There is, however, one exception. A beautiful girl named
Zainab has not gone along with the crowd. The teacher asks her why she
has decidedto be different. "BecauseI'm not an atheist."
Then, asks the teacher,"What are you?" "I'm a Muslim." The teacher is
alittle perturbed now, herface slightly red. She asks Zainab why she
is a Muslim. "Well, I was brought up knowing and loving God. My momis
a Muslim, and my dad is a Muslim, so I am a Muslim."
The teacher is now angry. "That's no reason," she says loudly,"what if
your mom was a moron,and your dad was a moron, - what would you be
then?" Shepaused, and smiled."Then," says Zainab, "I'd be an atheist."
[a moron is a dumb, stupid person]

The Shaikh who brought back a pigeonto life

A friend of mine told me this story: When I was young I had a shaikh,
one of the greatest human beings I have ever known. I had met him
quite by accident. He lived in a small shack in a poor neighborhood.I
had to deliver some medicine for my father's pharmacy. Once inside
this man's quarters I realized I was in the presence of someone quite
unusual. For one thing, he possessed the relics of several great
shaikhs of different orders. The day I met him he was having a
conversation with two other young men about my own age. Their names
were Metin and Refik. After hearing theirconversation I began to lose
interest in the things that had occupiedme. I wanted only to attend
these conversations. The three of us were learning so much that we
wished that more and more people could also hear these conversations.
We begged our sheikh to allow the size of our circle to increase. One
day we were attending the prayers at a great mosque. It was the feast
of Ashura, the twelfth of Muharram. We were just leaving the mosque
when our teacher paused on the steps because he noticed that a pigeon
had just dropped dead from the sky. He picked up the poor bird, which
was totally lifeless, held it tenderly in his hands, breated a long
Huuuuuuu...and the birdcame back to life and flew off into the sky.
Well, this act did not go unnoticed and before long there were many
people intersted in our shaikh. Many of them asked to attend his
conversations and our circle grew.
It was not long before we found that we had very little time with our
beloved shaikh. He was too busy to see us, attending to the needs of
so many people. Then one day, while doing thenight prayer after our
zhikr, our shaikh let out a loud and smelly fart. People were
astounded that this holy man could do such a thing. In a short period
of time most of them had lost their faith in him and our circle
returned to nearly the size it had been originally. One night when
just the three of us were sitting together, our shaikh remarked: "You
see my sons, those who come because of a pigeon, leave because of a
fart!"

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Where Are the Answers?

"What am I going to do? Why is my life so messed up? Why can't I find
happiness? Why am I alone? Why do I feel stuck? Why do I have these
problems?'…
These questions only have meaning if we direct them to Allah. No one
else can answer them. Consider the wordsof the Prophet Ya'qub
(alayhis-salam, peace be upon him) when his son Yusuf (as) was
secretly thrown into a well by his brothers. They then reported to
their father that Yusuf had been killed by a wolf.
And he turned away fromthem and said, "Oh, my sorrow over Yusuf," and
his eyes became white from grief, and he fell into silent melancholy.
They said, "By Allah , you will not cease remembering Yusuf until you
become fatally ill or become of those who perish."
He said, " I only complain of my suffering and my grief to Allah , and
I knowfrom Allah that which you do not know.
- Quran, Surat Yusuf, 12:84-86
"I only complain of my suffering and my grief to Allah…"
When you feel stuck, when you feel that no one understands your
situation, when you're in pain and you can't even imagine a solution,
only Allah has the answers. You can't see a way forward, but He can.
You don't see your own worth, but He does. You can't figure out the
road to happiness, but He can show you.
I remember a night in Arizona when I was twenty six years old. I lay
on a cot in a small, frigid cell. There was snow outside and I had
only a thin blanket. As I often did, I put on all my clothing in
layers – three pants, three shirts, an army jacket and a pair of boots
– and still I kept waking up shivering and shaking. Yet, even more
than the physical discomfort, my spirit was tired. I had made mistakes
in my youth andhad been locked up for almost five years. I had become
hard mentally and physically, but my heart was full of sorrow. Ilay
there that night and I thought, "I have nothing in life. I have
accomplished nothing. I have no university degree, no wife, no
children, and not even my freedom."
That was a bad time. But I had my faith, and I usedto weep to Allah,
asking Him to have mercy on me. I think I gave up on myself for a
while, but I never gave up on Allah. Itwould not even have occurred to
me to do so. Idid cry to Him sometimes saying, "Why, Allah? Why? Why
am I here, suffering like this?" But itwasn't despair, only confusion.
In my heart I knew that He heard me and that an answer would come.
Shortly after that I received a letter from theparole board granting
me early release. I had previously been told veryclearly that I was
not eligible. It was entirely unexpected, and if you are familiar with
the American penal system, miraculous. But for Allah, nothing is
impossible or even difficult.
Within a few months I was free. I found a job a week after my
release, and I excelled. I began writing, sitting at my desk every
night after work and disciplining myself to work on poetry,stories and
articles. Eventually I went back to school and began a new career, got
married, bought a beautiful house, and one day had achild…
What can I say except Alhamdulillah! SubhanAllah! What can I do except
weep in gratitude for these blessings that I did nothing to earn, but
were given to me by my Lord who loves me and cares about me, and wants
good for me. I am so deeply touched and moved by the way Allah has
answered my prayersfrom the depths of darkness. If I did anything to
merit His blessings, perhaps it was only that I directed my pleas to
Him. I knew that no one else could help me.
This is a very emotional post for me to write. I want every Muslim to
have this sense of Allah astheir friend, as someone who cares for them
deeply. I want to put thatawareness into your heart like a gift.
When I was in that cell I used to pray the same dua' over and over,
begging Allah repeatedly.If I had made such pleas to a human being
they would have stopped hearing me long ago. When we're needy with
people it pushes them away, but when we're needy with Allah He comes
closer to us! He never tires of answering our need and forgiving us.
I know of many similar stories of people who have hit rock bottom
andhave called upon Allah – or , not even knowing "Allah" by that
name, have called to the Supreme Being, saying, "Iknow you hear me,
tell me what I need to do, show me the way!" – andthen, like a circle
of sunlight piercing a cloud,something or someone comes into their
lives to show them the way forward.
When we're out of ideas, surrounded by problems, and feeling totally
alone… we're not alone . Allah is with us. If we pray sincerely and
strive, He will put light in our hearts and help us from directions we
did not expect.
Ask Allah sincerely, open yourself to Him, and accept what He gives
youeven when it goes against your own desires.The answers to your
questions are there, with Allah, I promise you. All those terrible
questions that you ask yourself in the silence of your mind, the
answers are with Allah.

Resilience is Contagious

"Resilience is contagious." – Amy Estrada. Sure, life comes along now
and then and blows you off your feet. That's alright. What matters is
that you get back up.
You don't have to have the answers. You don't have to be superman or
superwoman. When the thundercloud opens up, who among us can stop the
rain? When the hurricane blows, who can stay on his feet? No one.
When the storm passes, stand up. Dust yourself off, take stock, and
move forward in the name of Allah. If the storm has disoriented you
and you don't see the way forward, look to the Quran. "And if there
should come to you guidance from Me – then whoever follows My guidance
will neither go astray [in the world] nor suffer [in the Hereafter]."
(Quran, Surat TaHa, 20:123). The Quran is a mighty book. Never
underestimate it. If you cannot speak Arabic and find the English
translations unwieldy, get one of the modern translations that are
easier to read, like those by Umm Muhammad, or Thomas Cleary.
When you get knocked down and then stand up tall, with strength,
otherssee it, and it rallies them. Your spouse sees it, your children
see it, your friends see it, and of course Allah sees it. Don't think
of it as showing off.Not at all. Think of it as brotherhood and
sisterhood, all of us helping each other, giving each other strength,
being good shepherds to our flocks.
Superman is no hero, he's impervious to bullets! Real heroes get hurt,
they get down on themselves sometimes, they're imperfect, they
struggle to pay the bills and raise their children, they struggle to
be become stronger in their faith, but they struggle! They don't give
up.
That's inspiring, and it's contagious, and maybe sometimes it will be
someone else inspiring you, and maybe sometimes it will be you,
getting up after the hurricane, showing us all how it's done.

Give Me Something Better

The Messenger of Allah (sws) said: "There is no calamity that befalls
one of the Muslims and he responds 'Inna Lillahi wa inna ilahi
raaji'oun, Allahumma ujurni fi museebati w'ukhluf li khayran minha,'
(Truly to Allah we belong & truly to Him we shall return, O Allah
reward me in this calamity & compensate me with something better than
it), but Allah will compensate him with something better than it."
(Muslim 918)
In other words, if you've lost something precious, or if disaster has
hit you, and you respond with faith in Allah, asking Him to replace
your loss with something better, then Allah will surely respond and
give you something better.
SubhanAllah! What more could we ask? Allah is theonly one who does
this. Ifyour house is destroyed, the insurance company will try to
find a way to deny your claim, and if they finally pay then theywill
pay less than it's worth.
The crucial thing is that the dua' must be said in that moment of pain
and loss, when you are really hurting. You can't respond at first by
saying, "Why did you do this to me Allah, I didn't deserve this!" then
months later when you've recovered somewhat, think you can say this
dua' and it will work for you.
The whole point is that inthose moments when lifeis most difficult and
you are totally thrown for a loop, you respond by turning to Allah.
That's the test. Those moments are the proving ground of your soul. If
you can face Allah in those moments of agony and say – I trust You,
all thingsreturn to You, I know youwill give me something better –
then indeed Allah will give you more than you can imagine.
May Allah give us the strength to remember Him and turn to Him
instinctively in times of calamity and times of joy as well.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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242 hadith found in ' The Book of Marriage (Kitab Al-Nikah) ' of Sahih Muslim.

3232
'Alqama reported: While Iwas going along with 'Abdullah b. Ma'sud
(Allahhe pleased with him) in Mina, 'Uthman b. 'Affan (Allah be
pleased with him) happened to meet him and said: Come here, Abu 'Abd
al-Rahman (kunya of Abdullah b. Mas'ud), and he isolated him (from
me), and when'Abdullah (b. Mas'ud) sawthat there was no need (for this
privacy), he said to me: 'Alqama, come on, and so I went there. (Then)
'Uthman said to him: Abu Abd al-Rahman, should we not marry you to a
virgin girl that your past may be recalled to your mind? 'Abdullah
said: If you say so, the rest of the hadith is the same as narrated
above.
3233
Abdullah (b. Mas'ud) (Allah be pleased with him) reported that
Allah'sMessenger (may peace beupon him) said to us: 0 young men, those
amongyou who can support a wife should marry, for it restrains eyes
(from casting evil glances) and preserves one from immorality; but he
who cannot afford It should observe fast for it is a means of
controlling the sexual desire.
3234
Abu al-Rahman b. Yazid said: I and my uncle 'Alqama and al-Aswad went
to 'Abdullah b. Mas'ud (Allah be pleased with him). He (the narrator
further) said: I was at that time young, and he narrated a hadithwhich
it seemed he narrated for me that Allah's Messenger (may peace be upon
him) said like one transmitted by Mu'awiya, and further added: I lost
no time in marrying.
3235
'Abd al-Rahman b. Yazid reported on the authority of Abdullah: Wewent
to him, and I was the youngest of all (of us), but he did not
mention:" I lost no time in marrying."
3236
Anas (Allah be pleased with him) reported that some of the Companions
of Allah's Apostle (may peace be upon him) asked his (the Prophet's)
wives about the acts that he performed in private. Someone among them
(among his Companions) said: I will not marry women; someone amongthem
said: I will not eat meat; and someone among them said: I will not lie
down in bed. He (the Holy Prophet) praised Allah and glorified Him,
and said: What has happened to these people that they say so and so,
whereas I observe prayer and sleeptoo; I observe fast and suspend
observing them; I marry women also? Andhe who turns away from my
Sunnah, he has no relation with Me

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤