2 Hazrat Ghause Saqalain Sayyid Abdul Qaadir (R.A) - Sufism Biographies

2) Hazrat Ghause Saqalain Sayyid Abdul Qaadir (R.A)
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2) After intense studies, Huzoor Ghaus-e-Azam (radi Allaho anhu)
qualified from Jaamia Nizaamia. During this time, there was no
Aalimwho was more knowledgable and piousthan Huzoor Ghaus-e-Azam (radi
Allaho anhu).
HARDSHIPS FACED DURING STUDIES: While studing inBaghdaad, he faced
various hardships and was tested severely by the life of Baghdaad.
Hazrat Ghaus-e-Azam (radi Allaho anhu) himself used to say, "The
hardship and difficulties that I faced in Baghdaadduring my studies
were so severe, that if they had to be placed on a mountain, then even
themountain would split in two." He further used to say, "When the
hardshipsand difficulties would become ubearable, then I would lay on
the ground and continuosly recite the Ayah of the Holy Quran. 'Then
without doubt there is easiness with shortages, without doubt there is
easiness with shortages.'By making takraar of this Ayah I used to find
great tranquility and peace."
After adjourning from classes, He used to wander into the jungles and
forests of Baghdaad,where he would spend the entire night in the Zikr
of Almighty Allah. This he did regardless of the weather conditions or
season. If he become tired and weak, then he would rest for a while,
making the ground his bed and a boulder his pillow. During these
nights of Zikr, he would dress in a small turban and a thin cloak. If
he became hungry, then he would go towards the river Euphrates and eat
whatever vegetables he could find beside the river. He always said
thathe gained much pleasure in this way of life and it caused him to
gain closeness to Almighty Allah.
ATTAINMENT OF SPIRITUALKNOWLEDGE: After completion of Academic
studies, Huzoor Ghaus-e-Azam (radi Allaho anhu) did not cease in his
quest for indept spiritual knowledge. To quech this spiritual thirst,
Almighty Allah presented him with the opportunity of coming under the
guidance of Sheikh Hammaad bin Muslim Ad Dabbaas (radi Allaho anhu)
who was amongst the superior Mashaaikh of Baghdaad-e-Muqaddas. Hazrat
Ghaus-e-Azam (radi Allaho anhu) states, that there came a time in
Baghdaad when there was abundance of fitna and fasaad (fighting
andtrouble). Since he did not want any part of this, he decided to
leave Baghdaad-e-Muqaddas for a more peaceful enviroment. Hazrat
Ghaus-e-Azam (radi Allaho anhu) says, "I made my intention to leave
Baghdaad due to the unsuitable conditions and was on my way out of
Baghdaad, when from the unseen, some great strength pushed me so hard,
that I fell to the ground. Then from the unseen I heard a voice say,
'Do not leave here. The creation of Allah willgain benefit via you.'
On hearing this I said, What do I have to do with the people? All I
want is to protect my Deen (Imaan). The voice then said, 'No, No, It
is of utmost importance for you to remain here. No harm will come to
your Deen (Imaan).' I then immediately changed my mind and for the
pleasure of Allah, I remained in Baghdaad. The very next day as I was
passing through a street, a man opened thedoor of his house and called
to me. He said, "O Abdul Qaadir! What did you ask from your Creator
yesterday?" Withthese words and in greatJalaal, he closed the door of
his house. I walked for some time and then realised that I had made a
grave error, this person was a Wali, ifnot, then he would have not
known of what had happened the previous day. I went in search of his
door, but was unsuccessful. After this, I would look for him where
ever I went, until one day I saw him in a Majlis and from then on
Istayed in his company. This personality was Sayyidi Hammaad bin
Muslim AdDabbaas (radi Allaho anhu)."
Huzoor Ghaus-e-Azam gained deep spiritual knowledge from this
distinguished personality. Sheikh Hammaad was originallyfrom Syria and
was bornin a village near Damascus. He journeyed to Baghdaad and lived
in a place called Muzaffariyyah until he left this mundane world to
travel into the hereafter in the year 525Hijri. His blessed Mazaar is
in the Shawneezia Cemetry in Baghdaad. Apart from Sayyidi Hammaad
(radi Allaho anhu), Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) also
gained spiritual education from Sheikh Abu Saeed Mubaarak Makhzoomi
(radi Allaho anhu). This will be detailed a little later in this book.
HIS STRIVING & ENDURANCE IN THE PATH OF ALLAH: By the year 496Hijri,
Sarkaar-e-Ghaus-Azam (radi Allahuy anhu)had completed his academic and
spiritual studies. After this, he began Mujahaahida and Riyazaat
(spiritual exercises and endeavors in the path of Allah). He continued
these spiritualexercised from the 496 Hijri until the year 592 Hijri;
a period of twenty five years. During these twenty five years, he
engrossed himself in such intense spiritual exercises, that just by
reading about them one can only but marvel at the dedication of this
Great Saint. His sincerity and dedication in controlling his nafs took
him swiftly to the levels of "Fanafir Rasool and Fana Filllah". He was
nowtotally drowned in the sea of love of Allah and His Rasool (Sall
Allaho alaihi wasallam). He turned himself into a strong mountain of
patience and firmness that could not be moved.The notable events that
took place during this part of his life are numerous and if recorded,
then this alone would form volumes. To give us some appreciation of
hisspiritual condition during these twenty fiveyears, a few incidents
are quoted hereinunder.
SUPPRESSING HIS NAFS: Once while delivering a lecture, Huzoor
Ghaus-e-Azam (radi Allaho anhu) said, "For twenty five years, I roamed
the jungles of Iraq. For forty years, performed my FajrSalaah with the
wudhu of Esha and for fifteen years, I used to stand on one foot until
Fajr and complete (recitation of) the entire Quran. During this time,
I sometimes spent between three and forty days without eating even a
morsel." Hazrat Abul Masood bin Abu Bakr Hareemi (radi Allaho anhu)
reports thatSarkaar-e-Ghaus-e-Azam (radi Allaho anhu) once said to
him, "Year after year, I spent struggling with my nafs by putting
myself through various strenuous and intense tests. For one year I ate
only vegetables and drank no water. The following year I only drank
water and ate nothing, and the year after that, I did not eat and
drink for the entire year. There were times when I did not sleep a
wink. During this time I used to put myself through various
spiritualexercises. There were times when I would be so drowned in
struggling against my nafs, that I used to roll on thorns until my
entirebody would be severely bruised and cut, and I would become
unconscious. People would pick me up and take me to the Haakim and he
would certify me dead. Thinking that I was dead, they would prepare
for my ghusl and kaffan. When they would place me on the bathing board
to give me ghusl, then I used to awake from this spiritualcondition
and walk away."
MEETING WITH HAZRAT KHIDR (alahis salaam): Sayyiduna Ghaus-e-Azam(radi
Allaho anhu) states that when he had just commenced his spiritual
exercises in the jungles of Baghdaad, he met a person who was very
handsome and had a Pious and bright face. The person asked if he would
like to stay with him. Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) said
that he would. The person then said that this could only be done if
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) promised to be obedient to
his commands, and never toquestion his sayings or actions.
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) immediately agreed to this.
This person then commanded Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu)
to sit at a prescribed spot and not to move until he returned. The
person leftand only returned after one year, to find
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) still seated at the
prescribed spot. He spent a few moments with Sarkaar-e-Ghaus-e-Azam
(radi Allaho anhu) and then asked him to sit their and wait for him to
return once more. This person left and returnedafter another year. He
once again spent some time with the Great Saintand then left again
giving him the same command as he had done twice before. He then
returned after another year, this time bringing with him milk and roti
(bread). He thensaid, "I am Hazrat Khidr (alahis salaam) and I have
been asked to share this meal with you." They sat together and ate of
this blessed meal. Hazrat Khidr (alahis salaam) then asked, "O Abdul
Qaadir! What did you eat for the three years while sitting in one
spot?" He replied, "Whatever the people had thrown away."
HIS BATTLES AGAINST EVIL FORCES: Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu) states that during his life he had encountered various attacks
from Shaitaan and his partners but through the assistance of Almighty
Allah, he wasalways victorious over Shaitaan. Even when his nafs would
try and force him into certain desires, Almighty Allah always
protected him from this as well. When the Shayateen would attempt with
vigour to sway Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu), then he
reports that he would hear a voice saying, "O Abdul Qaadir! Stand firm
and challenge them. Our helpis with you."
Hazrat Ghaus-e-Azam (radi Allaho anhu) states that when he used to
hear this, then he would stand firmly and challenge the Shayateen
becoming victorious over them. He says that at times the Shayateen
would take daring and frightening forms and come towards him, and in
Jalaal he would say "Laa Howla Wa Laa Quwatta Ilaa Bil laahil Aliyil
Azeem" and firmly strike the face of the Shaytaan, who would then
disappear.
HIS FIRST ENCOUNTER WITH SHAYTAAN: He says that once shaytaan cameto
him. He said, "I am Iblees. You have exhausted me and my students in
our attempts to mislead you. I would now like to become yourservant."
On hearing this,the Ghaus said, "O Cursedone! Leave here at once."
After this command of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu)
Shaytaan still refused to leave, anda hand came from the unseen and
hit Shaytaanwith such force on his head that it caused him to sink
into the ground.
HIS SECOND ENCOUNTER WITH SHAYTAAN: Hazrat Ghaus-e-Azam (radi Allaho
anhu) states, "Once Shaytaan came to me and in his hand he had balls
of fire, which he threw towards me. While this was happening, a veiled
person on a white horse appeared and gave a sword in my hand. The
moment I took the sword in my hand, Shaytaan turned and began to run."
HIS THIRD ENCOUNTER WITH SHAYTAAN: Hazrat Ghaus-e-Azam (radi Allaho
anhu) states, "Once again I saw Shaytaan, but this time in a very sad
state. I saw him sitting on the ground putting sand on his head. On
seeing me he said, 'O Abdul Qaadir you have made me very sad and
disillusioned.' I then said, Cursed one! Go Away. I am always asking
protection (in Allah) from you. On hearing this, he said, 'These words
hurt me even more.' He then spread an enormous amount of traps around
me. I asked what this was and he said, 'These are the traps and nets
of this world in which we trap people like you.' After this, for one
year I gave thought to these traps of the world, until Ibroke every
one of them."
HIS STEADFASTNESS ON SHARIAH: After gaining indepth academic and
spiritual knowledge, Hazrat Ghaus-e-Azam (radi Allaho anhu) was not
only the most Pious and knolwedgable personality, but he was aguiding
light to the misguided and a firm mountain when it came to speaking
against that which was incorrect. He always said that even until
Qiyaamah, none can change the Shariah, and any person who goes against
the command of Shariah is an evil person (Shaytaan). His son Sheikh
Zia-ud-deen Abu Nasr Moosa (radi Allaho anhu) states, "My father
Sheikh Abdul Qaadir Jilani (radi Allaho anhu) once told me that he was
making mujaahida in the jungle one day, when he began to feel very
thirsty. Suddenly a cloud appeared above him and drops of cold rain
water fell over him which he drank and quenched his thirst, as this
was the mercy of Allah. After some time, he said that another cloud
appeared over him giving out light so powerful, that the ends of the
sky became lit up with the brightness. He said that he then saw a
figure in the cloud which said, 'O Abdul Qaadir ! I am your Creator. I
have made everything Halaal for you.' He said that on hearing this, he
read theTauooz and the light disappeared immediately and turned into
darkness. A voice then said, 'O Abdul Qaadir! Allah has saved you from
me because of your knowledge and piety, otherwise, I have mislead
various mystics, with this trap.' Hazrat Ghaus-e-Azam (radi Allaho
anhu) answered by saying,'Verily it is the grace of my Creator, which
is with me.' I then asked my father, how hehad known that this
wasShaytaan, and he replied, 'His saying that he has made that which
is haraam, halaal upon me, because Allah does not command wrong.'
BAI'AT: Hazrat Ghaus-e-Azam (radi Allaho anhu) gained his spiritual
training in Baghdaad from two of the greatest mystics of their time.
Hazrat SayyidiAbul Khair Hammaad binMuslim Ad Dab'baas (radiAllaho
anhu) and Hazrat Qaazi Abu Saeed Mubaarak Al Makhzoom (radi Allaho
anhu). Although he had gained much blessings from both these
personalities,he had not yet taken a Peer-o-Murshid. Finally the time
had come to take a Peer, and according to the will of Almighty Allah,
he presented himself in the court of Hazrat Qaazi Abu Saeed Al
Makhzoomi(radi Allaho anhu) and became his mureed thus joining his
Halqa and spiritual order. Hazrat Sheikh Abu Saeed (radi Allaho anhu)
showed much love and attention to this unique disciple, and blessed
him with gems of spiritualism and mysticism. Once while Ghaus-e-Azam
(radi Allaho anhu) and others where seated in front of the Sheikh, he
asked Hazrat Ghaus-e-Azam to fetch something. While he was gone,
Hazrat Makhzoomi (radi Allaho anhu) addressing those present said,
"One day, the foot of that young man will be on the shoulders of all
the Auliya Allah, and all the Auliyah of his time will humble
themselves before him."
ZIYAARAT OF SAYYIDUNA RASOOLULLAH (Sall Allaho alaihi wasallam): On
the sixteenth of Shawwal 461 Hijri close to mid day, in his dream, the
King of the Auliyah, Sarkaar-e-Ghaus-e-Azam Jilani (radi Allaho anhu)
saw The King of the Ambia and Rusul, Sayyiduna Rasoolullah (Sall
Allaho alaihi wasallam). In his dream The Holy Prophet (Sall Allaho
alaihi wasallam) said to him, "O Abdul Qaadir! Why do you not lecture
and give advice to the people so you may save them from being
mislead?" He answered by saying, "Ya Rasoolallah (Sall Allaho alaihi
wasallam)! I am a non-Arab. What am I going to say in front of the
fluent-speaking Arabs." Huzoor (Sall Allaho alaihi wasallam) said,
"Open You Mouth" and he place his blessed Saliva seven times into the
mouth of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) and then said, "Go
lecture and give advice to the people and bring them towards the path
of Almighty Allah."
HIS REFORMATION OF THE PEOPLE: At first he began delivering lectures
and teaching people in the Madrassah belonging to Sayyidi Sheikh Abu
Saeed Makhzoomi (radi Allaho anhu). The peopleof Baghdaad and
neighbouring cities nowbegan to flock to the lectures of
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) in such great numbers, that
the Madrassah became too small for these gatherings. There wouldoften
be no place inside the Madrassah, forcing people to sit out on the
street to listen to his lectures and advice. In 568 Hijri a few houses
around the madrassah were purchased and incorporated to make the
madrassah bigger. After some time, even this proved too small. The
Mimbar of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) was then carried
and placed in a massive open area (Eid Gaah) where more than seventy
thousand peoplewould present themselves in each of hislectures. In
every one of his gatherings, there would be four people recording his
lectures in writing and two Qaaris, who recited the Holy Quran. His
lectures became so famous in a very short space of time and it
attracted people from all parts of the world, thus making Baghdaad
Shareef the center of learning and spiritualism once again. He usually
delivered lectures thrice a week. On Fridays, Wednesday evenings, and
on Sundaymornings. This blessed practice continued for forty years,
from 521 Hijri to 561 Hijri.
HIS POWER OVER JINNS: Hazrat Abu Futooh Muhammad bin Abil Aas Yusuf
bin Ismaeel bin Ahmad Ali Qarshi Tameemi Bakri Baghdadi (radi Allaho
anhu) reports that once Hazrat Sheikh Abu SaeedAbdullah bin Ahmad bin
Ali bin Muhammad Baghdadi Azjaee (radi Allaho anhu) came to
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) and complained about his
sixteen (16) year old daughter, Faatima. Faatima, who was very
beautiful, had gone ontothe roof of the house, and then had suddenly
disappeared. On hearingthis, Ghaus-e-Azam (radi Allaho anhu) comforted
him and told him not to worry. Ghaus-e-Paak (radi Allaho anhu), then
asked him to go at night to a certain jungle. On entering this jungle,
Ghause-e-Azam (radi Allaho anhu) told him that he would see many sand
heaps, and he should sit on the fifth sand heap that he passed.
Ghaus-e-Azam (radi Allaho anhu) then said, that he should draw a
circle around him, saying Bismillah, and then say Abdul Qaadir.
Ghaus-e-Paak (radi Allaho anhu) then said, Towards the third portion
of the night, youwill find an army of Jinnspassing by. They will look
very frightening and fierce, but you should not fear. You should
remain seated and wait. Exactly at the time of first light, the Most
powerful King of the Jinns will pass that way, and he will personally
come to you, and ask your problem. On his request, you should explain
to him your situation, and then tell him that, Sheikh Abdul Qaadir
Jilaani (radi Allaho anhu) has sent you. You should then tell him
about your daughters disappearance.
Hazrat Muhammad Baghdadi (radi Allaho anhu) states, "I did as
Ghaus-e-Azam (radi Allaho anhu) said. I sat on the sand heap, drew a
circle around me and waited. After some time, I saw armies of Jinns
passing by in frightening forms. They were very upset with mesitting
in their path, but they passed without saying a word, as they did not
have the courage to enter the circle. In the morning, the King passed
and asked my request. When I explained my problem to him, and said
that Ghaus-e-Azam (radi Allaho anhu) had sent me, he got off his horse
and stood with respect listening to me. He then sent the Jinns to
summon back one Jinn who had captured my daughter. My daughter was
brought back, and the mischievous Jinn was punished for his doing."
A THIEF BECOMES AN ABDAAL (SAINT): Once a thief entered the house of
Huzoor Ghaus-e-Azam (radi Allaho anhu) with the intention of
stealing.On entering the house, he became blind and could not see
anything. He was unable thereforeto find his way out of the house, and
eventually he sat in one corner of the house. In the morning, he was
caught and brought before Ghaus-e-Azam (radi Allaho anhu).
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) on seeing him, placed his
blessed hands on the thieves eyes, and immediately the thief's sight
was restored.Ghaus-e-Azam (radi Allaho anhu) then said, "He came to
steal materialistic (worldly) wealth, I will bless him with such a
treasure, that it will remain with him forever."
On saying these words, Ghaus-e-Azam (radi Allaho anhu) placed his
blessed sight on the thief once, and elevated him to the status of
Wilaayat. It was during this time, that one of theappointed Abdaals (a
category of Saints) had passed away. Ghaus-e-Azam (radi Allaho anhu)
took the thief, now Wali, and sent his out as the replacement for the
Abdaal that had passed away. Subhaanallah!
TRANSPORTATION FROM ONE PLACE TO ANOTHER: Once whilst Ghaus-e-Azam
Jilani (radi Allahoanhu) was delivering one of his spiritually
enlightening lectures, a person by the name of Abul Muaali was present
in this gathering and was seated directly in front of Ghaus-e-Azam
(radi Allaho anhu). During the course of the lecture, Abul Mu'aali
found that he needed to answer the call of nature(visit the toilet).
He found it disrespectful to leave the gathering of Ghaus-e-Azam (radi
Allaho anhu), so he tried to suppress this need (radi Allaho anhu). He
controlled the urge to the best of his ability, but when he could do
soany longer he decided toleave. As he was about to stand, he saw
Ghaus-e-Paak (radi Allaho anhu) walking down thefirst stair of the
pulpit (Mimbar) onto the second stair. As Ghaus-e-Paak (radi Allaho
anhu) came to the second stair, he saw thatan image of Ghaus-e-Paak
(radi Allaho anhu) on the mimbar. Ghaus-e-Azam (radi Allaho anhu) came
downto him and threw his shawl over Abul Muaali. As this happened,
Abul Muaali found that he was no longer in the gathering, but rather
in a valley with lush vegetation, beautified even more by a stream
which flowed through it.He immediately answered the call of nature,
performed wudhu and then prayed two rakaats Salaah. As he completed
the Salaah, Ghaus-e-Azam (radi Allaho anhu) pulledthe shawl off him.
When Abul Mu'aali looked, he found, to his amasment that he was still
in the gathering of Ghaus-e-Azam (radi Allaho anhu) and he had not
even missed one word of the lecture of the Great Saint. However, Abul
Mu'aali later found that he did not have his set of keys with him. He
then remembered that when he was transported to the valleyby
Ghaus-e-Azam (radi Allaho anhu), he had hung his key ring on the
branch of a tree beside the stream. Abul Mu'aali states, that some
time after this incident, he had the opportunity to go on a business
expedition. During this journey, Abul Muaali reached a valley, and
rested there. He then noticed, that the valley was the exact same
place where Ghaus-e-Paak (radi Allaho anhu) had during that lecture
transported him. When he went to the tree, he found that his missing
keys were still hanging on the branch of tree. Subhaan Allah! The
business trip had taken fourteen days to complete. This miracle
ofGhaus-e-Azam (radi Allaho anhu) showed that not only did he
transport Abul Muaali spiritually, but also physically.
PROTECTION FROM A STORM: Once the students of Ghaus-e-Azam (radi
Allaho anhu) state that he was delivering his lessons as usual to
them, when suddenly his blessed faceturned red and beads of
perspiration covered his blessed forehead. He then placed his hand
into his cloak and remind silent for a short time. The students state,
that after he removed his hand from inside his cloak, drops of water
began to drip from his sleeves. The students say that because of his
spiritual state, they did not ask any questions, but rather, they
recorded the date, day and time of this astonishing event. The
students say, that two months after this incident, a group of traders
who had come to Baghdad by sea, arrived and presented various gifts to
Huzoor Ghaus-e-Azam (radi Allaho anhu). The students were very
confused by this, as they had never seen these traders in Baghdad
before. The students therefore asked the traders their reason for the
gifts. The traders replied by saying that two months previosly, whilst
they were sailing to Baghdad, their ship was caught in a fierce storm.
When they realised that there was areal danger of sinking, they called
out the nameof Sheikh Abdul Qaadir Jilani (radi Allaho anhu). On
calling out his name, they found that from theunseen, a hand lifted
their ship to safety. When the students compared this narration to the
incident in the Madrassa, it was confirmed that it was the same, date,
day and time in which Ghaus-e-Paak (radi Allaho anhu) had put his hand
into his Cloak.
Subhaanallah! This shows that Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu) seemed to be placing his hand into his cloak, but in reality, he
was stretching his hand into the sea to assist those who called for
his assistance.
"MY FOOT IS ON THE SHOULDERS OF ALL THE SAINTS" : Once whilst he was
delivering a lecture, Huzoor Ghaus-e-Azam (radi Allaho anhu) entered a
spiritual state and said, "My foot is on the Shoulders of all the
Auliyah Allah (Saints)" There were many Auliyah Allah in his presence
when he said these words, and immediately every one of them lowered
their necks. Hazrat Sheikh Ali bin Haiti (radi Allaho anhu) who was
also present in this gatheringimmediately went to Ghaus-e-Azam (radi
Allaho anhu) and physically placed the foot of Ghaus-e-Azam (radi
Allaho anhu) on hisneck. Hazrat Sayyidi Maajid (radi Allaho anhu)
states, "When Ghaus-e-Azam (radi Allaho anhu) said these words, then
every Wali on earth bowed their necks."
He also states, "There were 300 Auliyah Allah and 700 Rijaalul Ghaib
(Men of the Unseen) present in that gathering, and every one of them
lowered their necks before him."
(To be continued)

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And Allah Knows the Best!

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Hazrat Ghause Saqalain Sayyid Abdul Qaadir (R.A) - Sufism Biographies

Hazrat Ghause Saqalain Sayyid Abdul Qaadir (R.A)
HIS POSITION IN THE SILSILA: Maqbool-e-Bargahe Ilaahi, Gohar
Darya-e-Wilaayat, QutbulAqtaab, Fardul Ahbaab, Hazrat Abu Muhammad,
Sayyid Muhiyyudeen, Mahboob-e-Subhani Sheikh Abdul Qaadir Jilani (radi
Allaho anhu) is the seventeenth Imam and Sheikh of the Silsila Aaliyah
Qaaderiyah Barakaatiyah Razviyah Nooriyah.
BLESSED BIRTH: He was born on the eve of the 1st of Ramadaan 470 Hijri
in the city of Gilan.
HIS BLESSED NAME: His blessed name was SayyidAbdul Qaadir.
TITLES: His title was Abu Muhammad and he is famously known as
Muhiyyuddeen, Ghaus-e-Azam, Ghaus-e-Paak and Ghaus Piya (radi Allaho
anhu) etc. He is tarafain Sayyid (descendant of Imam Hassan and
Hussain)
HIS PARENTS : He was a descendant of the Holy Prophet Muhammad from
both his mother's and father's side. His father's name was Sayyid Abu
Saleh Moosa (radi Allaho anhu) and his mother's name was Sayyida Ummul
Khair Faatima. (radi Allaho anhu)
HIS FEATURES: He was very well built and of medium height. Broad
chest, a long broad beard, tan in color, joint eyebrows, strong voice,
and of beautiful character.
HIS FAMILY TREE: His family tree reaches Sayyiduna Ali-e-Murtaza (radi
Allaho anhu) from his father through 14 generations and through his
mother by 12 generations.
Hazrat Sayyiduna Abdur Rahmaan Jaami (radi Allaho anhu) said the
following concerning the geneology of Sarkaar-e-Ghaus-e-Azam (radi
Allaho anhu) :
"He is an exalted King, who is known as Ghaus-e-Azam (radi Allaho
anhu) . He is Sayyid from both his parents. Hassanifrom his father and
Hussaini from his mother."
Hazrat Muhammad Mustafa
(Salall Laahu Alaihi Wasallam)
Sayyidatun Nisa Fathima Sayyiduna Ali-e-murtaza
Shaheed-e-karbala Imam Husain Sayyiduna Imam Hassan
Sayyiduna Imam Zainul Abedeen Sayyid Hassan Mathni
Imam Muhammad BaaqirSayyid Abdul Mahdh
Sayyiduna Imam Jaafar Saadiq Sayyid Moosa Al Jawn
Sayyiduna Imam Moosa Kaazi Sayyid Abdullah Thaani
Sayyiduna Sheikh Ali Raza Sayyid Moosa Thaani
Sayyid Aboo Ala'ud'deen Sayyid Dawood
Sayyid Kamaalud'deen Esa Sayyid Muhammad
Sayyid Abul Ataa Abdulla Sayyid Yahya Az Zaahid
Sheikh Sayyid Mahmood Sayyid Abi Abdillah
Sayyid Muhammad Sayyid Abu Saaleh Moosa(Father)
Sayyid Aboo Jamaal
Sayyid Abdullah Soomee
Sayyida Ummul Khair Faatima (Mother)
Sayyiduna Muhiyyud'deen Abu Muhammad Adul Qaadir Jilaani
(Ridwaanullahi Ta Aala Alaihim Ajmaeen)
SHEIKHUL MASHA'IKH SAYYIDUNA JUNAID-E-BAGHDADI (radi Allaho anhu):
lived two hundred years before Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu) foretold his coming in the following manner. Once while Hazrat
Junaid-e-Baghdaadi (radi Allaho anhu) was ina state of Spiritual
Ecstacy, He stated: "His foot is on my Shoulders, His foot is on my
shoulders." After he had come out of this spiritualcondition, his
disciples questioned him concerning these words and he said, "I have
beeninformed that a great Saint will be born towards the end of the
fifth century. His name shall be Abdul Qaadir (radi Allaho anhu) and
his title will be Muhiyyuddeen. He will be born in Jilaan and he will
reside in Baghdad. One day, on the command of Allah, he will say, 'My
foot is on the shoulders of all the Awliyah Allah.' While in my
spiritual condition, I saw his excellence and these words were uttered
by me without my control."
IMAM HASSAN ASKARI (radi Allaho anhu): Sheikh Abu Muhammad (radi
Allaho anhu) states that before his demise, Imam Hassan Askari handed
his Jubba (Cloak)over to Sayyiduna Imam Maaroof Karghi (radi Allaho
anhu) and asked him to pass it over to Sarkaar-e-Ghaus-e-Azam (radi
Allaho anhu). Hazrat Imam Maroof Karghi (radi Allaho anhu) passed this
Cloak over to Sayyiduna Junaid-e-Baghdaadi (radi Allaho anhu), who in
turn passed it over to Sheikh Danoori and it was then passed down
until it reached Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) in the year
497 Hijri. (Makhzanul Qaaderiah)
SHEIKH ABU BAKR BIN HAWWAAR (radi Allaho anhu) lived before the time
of Huzoor Ghuas-e-Azam. And was amongst the distinguished Mashaaikhof
Baghdaad. Once whilesitting in his majlis, he said, "There are seven
Aqtaab of Iraq: 1. Sheikh Maaroof Karghi (radi Allaho anhu) 2.Hazrat
Imam Amad bin Hambal (radi Allaho anhu) 3. Hazrat Bishr Haafi (radi
Allaho anhu) 4. Sheikh Mansoor bin Amaar (radi Allaho anhu) 5.
Sayyiduna Junaid Baghdaadi (radi Allaho anhu) 6. Hazrat Sahl bin
Abdullah Tastari (radi Allaho anhu) 7. Hazrat Abdul Qaadir Jeeli (radi
Allaho anhu) ." On hearing this, Sayyidi AbuMuhammad (radi Allaho
anhu), who was a mureed of Sheikh Abu Bakr (radi Allaho anhu) asked,
"We have heard and know six of these names, but the seventh, we have
not heard of. O Sheikh! Who is Abdul Qaadir Jeeli."
Sheikh Abu Bakr (radi Allaho anhu) replied by saying, "Abdul Qaadir
(radi Allaho anhu) will bea non-Arab (and a) piousman. He will be born
towards the end of the fifth century Hijri and hewill reside in
Baghdaad." [Bahjatul Asraar]
SHEIKH KHALEEL BALKHI (radi Allaho anhu): He is a great Wali-Allah and
had passed away before the time of Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu). Once whileseated with his disciples he said, "A pure servant of
Allah will become apparent in Iraq towards the end of the fifth
century. The world will gain brightness from his presence. He will be
the Ghaus of his time. The creation of Allah will be obedient to him,
and he will be the Leader of the Awliyah Allah." [Azkaarul Abraar]
IMAM MUHAMMAD BIN SAEED ZANJANI (radi Allaho anhu) stated as follows
in his distinguished work Nuzhatul Khawatir: AFrom the era of Hazrat
Abi Ali Hassan Yasaarajuwi (radi Allaho anhu) , up to the era of
Sheikh Abdul Qaadir Jilaani (radi Allaho anhu), every Wali that passed
this earth, foretold the coming and the excellence of Hazrat
Ghaus-e-Azam (radi Allaho anhu) @ [Nuzhatul Khawatir]
HIS BLESSED BIRTH: There are two narrations concerning the date of
birth of Huzoor Ghaus-e-Azam (radi Allaho anhu). The first narration
is that he was born on the first of Ramadaan 470 Hijri and the second
is that he was born on the eve of the second of Ramadaan470. The
second narration seems to be the one more favoured amongst the learned
scholars. The birth of Sarkaar-e-Ghaus-e-Azam was a great blessing to
the Ummah as it was not only the birth of a child, but it was the
coming of the King of the Awliyah, which had been foretoldfor
centuries before his birth. Huzoor Ghaus-e-Azam (radi Allaho anhu) was
blessed to his mother at an age when women are usually unable to have
children. Sayyida Ummul Khair Faatima (radi Allaho anhu) was sixty
years oldwhen Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) was born. This
alone was one of the astonishing incidents relating to the birth of
the Great Saint.
MIRACULOUS EVENTS SURROUNDING HIS BLESSED BIRTH: Apart from this,
there were various other miraculousevents which surrounded the birth
of Huzoor Ghaus-e-Azam. Hazrat Sayyiduna Shahabudeen Suharwardi (radi
Allaho anhu) quoted the following five miracles (Karamaat) which
surrounded the birth of Ghaus-e-Azam, in his distinguished book,
Manaqib-e-Ghausia:
(1). On the eve of the birth of Huzoor Ghaus-e-Azam (radi Allaho
anhu), his father, SayyidiAbu Saalaeh, saw in his dream, the Holy
Prophet Muhammad (Sall Allaho alaihi wasallam) who gave him the
following glad tiding: "O Abu Saaleh! Almighty Allah has blessed you
with a pious son. He is my beloved and the belovedof Almighty Allah
and he is the most exalted amongst the Awliya and Aqtaab."
(2). When he was born, he had the impression ofthe footprint of
Rasoolullah (Sall Allaho alaihi wasallam) on his shoulder. This alone
was the proof of his Wilaayah.
(3). Almighty Allah gave glad tidings to his parents in their dream
that their son would be the Sultaanul Awliyah and those who oppose him
would be mislead (Gumraah).
(4). On the eve of his birth approximately eleven hundred males were
born in Jilaan and every one of them a WaliAllah.
(5). He was born on the eve of Ramadaan. During the entire month of
Ramadaan between Sehri and Iftaar, he never drank milk after the time
of sehri and before the time of Iftaar.In other words, he kept fast
from the day he wasborn. His blessed mothersays that he would nevercry
for milk the entire day and would only takemilk at the time of
Iftaar.Subhaanallah!
DEMISE OF HIS FATHER : After the demise of his father, he was taken
under the care of his illustrious grandfather Hazrat Abdullah
Soomee,the very same personality who was responsible for the marriage
of the parents of the Great Saint. He took Hazrat Ghaus-e-Azam under
his wing and blessed him with gems of spiritualism. He molded the
Great Saint from childhood into the personality that he was to be. He
nurtured him with gentleness and showered him with words of wisdom.
VOICE FROM THE UNSEEN: Huzoor Ghaus-e-Azam (radi Allaho anhu) was not
like other children who spent their time playing and fooling around.
From a tender age, he spent his time in the remembrance of Almighty
Allah. If he at any time ever intended to join the other children,
then from the unseen a voice would beheard to say, "Come Towards Me O
Blessed one" At first, on hearing this voice, he would become afraid
and go tohis mother and sit on her lap. As the time passed, he became
accustomed to this voice,and instead of going to his mother, he would
abandon the thought of playing and occupy himself in the remembrance
of Allah.
COMMENCEMENT OF ACADEMIC STUDIES: When Hazrat Ghaus-e-Azam (radi
Allaho anhu) was four and a half years old,and according to
certainnarrations, five years old, his mother enrolled him into a
local Madrassah in Jilaan. He thus commenced his early education at
this Madrassah. He remained in this Madrassah until the age of ten.
During this period a certain amazing event occured. Whenever Huzoor
Ghaus-e-Azam would enter the Madrassah he would see bright
figureswalking ahead of him saying, "Give way to the Friend of Allah"
His son Sayyidi Abdur Razzaq (radi Allaho anhu) reports that once
Hazrat Ghaus-e-Paak (radi Allaho anhu) was asked when he first came to
know of his Wilaayah and Hazrat Ghaus-e-Paak(radi Allaho anhu)
answered by saying, "When I was ten years old, I found Angels walking
beside me on my way to the Madrassah, and when we reached the
Madrassah I would hear them say, 'Give way to the Wali Allah, Give way
to the Wali Allah' It was when this continued that I knew that I had
been blessed with Wilaayah."
DEMISE OF SAYYIDI ABDULLAH SOOM'EE (radi Allaho anhu): Hazrat
Ghaus-e-Paak (radi Allaho anhu) was still a student at the Madrassahin
Baghdaad when his grandrather Hazrat Abdullah Soom'ee (radi Allaho
anhu) journeyed from this world to the Hereafter. After the demise of
his grandfather, the responsibility of his education fell to his
blessed mother. With patience, sincerity and dedication, she fulfilled
this responsibility that had been blessed to her. Once, while Huzoor
Ghaus-e-Azam (radi Allaho anhu) was about eighteen years old. he went
out of his house for a stroll. He walked in the streets of Jilaan and
found an ox in front of him. He walked behind itfor some time. Then
the animal turned around, and in the language of humans said, "You
have not been created for thisand you have not been commanded to do
this." On hearing this, he immediately returned home and explained
thisincident to his mother. He then requested permission to journey
toBaghdaad in order to complete his academic studies and seek more
spiritual knowledge. His mother, without a second thougth who was now
seventy eight years old, acceded to this noble request.
HIS MOTHER'S ADVICE: So, in her old age, Sayyida Ummul Khair Faatima
(radi Allaho anhu) said farewell to her eldest son Sayyiduna Abdul
Qaadir Jilaani (radi Allaho anhu). It was that time in her life, where
parents usually depend on their children for moral and financial
support, but this pious and pure servant of Allahwanted only the
pleasure of Allah and His Rasool (Sall Allaho alaihi wasallam). Whilst
she was very attached to Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu),
she did not let her personal feelings come before thepleasure of
Allah. She wanted her son to be a man of knowledge and wisdom.
In those days, people used to travel either by foot or by camel etc.
andthe roads passed through dense jungles and forests. There was
always a real danger of travelers being robbed and killed. Knowing all
this, she still supported his request and wished him well with her
duas. She said, "O my dear son!I have now become very old and I do not
think I will ever get to see you again, but my duas will always be
with you. May Almighty Allah grant you success in your quest for
academic and spiritaul knowledge." She then said, "Your Marhoom father
left eighty Dinaars, from which I amgiving forty dinaars to you, for
your journey and forty dinaars I will keep for your younger brother
Sayyid Abu Ahmad Abdullah." She took the forty dinaars and sewed them
under the arm of his coat. She once again made dua for him and on
bidding himfarewell gave him the following advice, "O my beloved son!
Let this advice which I am about to give you be an important part of
your life. Always speak the truth! Dont even think oflies."
On hearing this Huzoor Ghuas-e-Azam (radi Allaho anhu) said, "My dear
mother! I promise from my heart, that I willalways act upon your
advice." Sayyida Faatima (radi Allaho anhu) then embraced the apple of
her eye with love and motherly gentleness for the last time, and with
the words "Go May Allah be with you. It is He whois your Helper and
Protecter." The journey to Baghdaad began.
ADHERENCE TO HIS MOTHER'S ADVICE: After bidding farewell to his
mother, Huzoor Ghaus-e-Azam (radi Allaho anhu), joined a caravan which
was on its way to Baghdaad. In those days,people travelled in groups
for the sake of safety. The caravan of Huzoor Ghaus-e-Azam (radi
Allaho anhu) reached the city of Hamdaan without incident. After
leaving Hamdaan, they journeyed further. Their journey took them into
avast forest, where they were attacked by sixty robbers. The leader of
this band of robbers wasa very notorious bandit called Ahmad Badwi.
Thetravellers did not have the means to defend themselves against the
robbers and were forcedto surrender their belongings and valuables to
them. After looting the travellers, the robbers gathered all the loot
and began to distribute the it amongstthemselves. While all thiswas
happening, Huzoor Ghaus-e-Azam (radi Allaho anhu) was standing very
calmly amongst the travellers. Regarding him as just a young boy, none
of the robbers approached him, until one of them decided to approach
him. He went up to Hazrat Ghaus-e-Azam (radi Allaho anhu) and asked if
he had anythingvaluable. Huzoor Ghaus-e-Azam (radi Allaho anhu)
replied by saying that he had in his possession forty dinaars.On
hearing this the robber laughed at Ghaus-e-Azam and walked away,
thinking that he was lying. After some time another of the robbers
asked him the same question and recieved the same answer. He too
dismissed this statement of Ghaus-e-Azam (radi Allaho anhu) as a joke.
When the robbers had gathered, then both these robbers began to joke
about the young boy who thought he hadforty dinaars. On hearingtheir
discussion, their leader Ahmed Badawi asked them to bring
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) to him. When the Great Saint
was brought before Ahmed Badawi, he asked whether he had any valuables
in his possession, and the Saintreplied in the same way as before.
When Ahmed Badawi heard this, he asked for the forty dinaars. Huzoor
Ghaus-e-Azam (radi Allaho anhu) calmly showed them where the dinaars
were hidden. On tearing open the coat of Ghaus-e-Azam, they found that
there were really forty dinaars sewn under the arm of the coat. On
seeing this, Ahmed Badawi and his accomplices were taken aback. Ahmed
Badawi then asked, "O Young man! None of us knew that you had any
money.Knowing we are are bandits, why did you stilltell us where the
money was hidden?"
The young Ghaus-e-Azam (radi Allaho anhu) replied by saying, "When I
had left on this journey, I had promised my elderly and pious mother
that I would never lie. How then could I break this promise just for
the sakeof sixty bandits."
On hearing this, Ahmed Badawi felt great shame and in tears said, "O
young boy! You are so loyal in your promise to your mother, Shame on
me, that for years I have been disloyal to my promise with my
CreatorAlmighty Allah."
After saying these words, the bandit cried bitterly and then fell to
the feet of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) and repented for
his sins. When his accomplices saw this, then they too did likewise
and repented sincerely from all their sins. They then returned all the
belongings of the travellers and escorted them out of the jungle.
Ithas been stated that the tauba of these bandits was so sincere, that
they were blessed with Wilaayah, through the sadqa of
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu). Huzoor Ghaus-e-Azam (radi
Allaho anhu) personally stated, "This was the firsttauba that a group
of mislead persons had made at my hands."
GHAUS-E-AZAM ENTERS BAGHDAAD: The City of Baghdaad was blessed with
the feet of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) in the year 488
Hijri. Upon arrival in Baghdaad Shareef, the great Saint had already
spent the forty dirhams given to him by his mother. He began to spend
his days in hungerand poverty. Due to immense poverty, he went towards
the Arcade of Chosroes in search of halaal food. There he found that
there were already seventy Awliyah Allah in search of Halaal food.
Seeing this, he did not wish to be in their way and thus returned to
Baghdaad Shareef. On his way back, he met a traveller from Jilaan.
Thetraveller, on hearing that Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu) was from Jilan, asked if he knew a yound man by the name of
Abdul Qaadir. Hazrat Ghaus-e-Azam (radi Allaho anhu) informed him that
he was Abdul Qaadir. The traveller then handed a block of gold to
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) saying that it had been sent
to him by his mother. On hearing this, Huzoor Ghaus-e-Azam (radi
Allaho anhu) immediately made the Shukr of Almighty Allah, and then
returned to theArcade of Chosroes, where he presented most of the gold
to the Awliyah Allah that were in search of food. He then took a
little for himself, and returned to Baghdaad. On returning to
Baghdaad, He prepared meals and fed the poor and then shared this meal
with them. SubnanAllah! This alone shows the character of the Great
Saint, that even though he was without food, he first gave most of his
gold to the Awliyah Allah, then fed the poor, before he himself ate
anything. Without doubtthis is the sign of a true servant of Allah. It
was inthis manner that the life of Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu) commenced in theHoly City of Baghdaad.
DISTINGUISHED TEACHERS: After a few days in Baghdaad Shareef, Hazrat
Ghaus-e-Azam (radi Allaho anhu) enrolled for academic studies at the
famous Jaamia Nizaamia. Duringthis time, this Jaamia was the centre of
learning and spiritualismfor the entire world. Jaamia Nizaamia was
blessed by Teachers of great calibre and piety. He studied with great
sincerity and dedication.Amongst his Teachers were : Abul Wafa Ali bin
Aqeel , Abu Ghaalib Muhammad bin Hassan Baaqilaani, Abu Zakariyah
Yahyaa bin Ali Tabrezi, Abu Saeed bin Abdul Kareem, Abul Anaaim
Muhammad bin Ali bin Muhammad, Abu Saeed bin Mubaarak Makhzoomi, and
Abul Khair Hamaad bin Muslim Al Dabbas (ridwaanullahi ta aala alaihim
ajmaeen). He attained knowledge in the following subjects from the
above mentioned Ulama: Qirat, Tafseer, Hadith, Fiqh, Shariah and
Tareeqat etc. Not only did He attain knowledge in these subjects, but
he excelled in every one of them.
In the field of Adab, his teacher was Allama Abu Zakariyah Tabrezi,
who was a great Aalim of his time. He was also the author of various
kitaabs such as: Tafseerul Quraan Wal Eraab; Sharah Qasaaidul Ashr and
Sharah Diwaan Abi Tamaam. In the field of Fiqh and Usool-e-Fiqh,his
Ustaads were: Sheikh Abul Wafa bin Aqeel Hambali, Abul Hassan Muhammad
bin Qaazi Abul Ulaa, Sheikh Abul Khataab Mahfooz Hambali, Qaazi Abu
Saeed Mubaarak bin Ali Makhzoomi Hambali.(ridwaanullahi ta aala
alaihim ajmaeen).
In the field of Hadith, he attained knowledge from the following Ulama:
Sayyidi Abul Barkaat Talhaa Al Aaqooli, Abul Anaim Muhammad bin Ali
bin Maimoon Al Farsi, Abu Uthmaan Ismaeel bin Muhammad Al Isbihaani,
Abu Ghaalib Muhammad bin Hassan Al Baaqilaani, Abu Muhammad Jaafar bin
Ahmad binil Husainil, Sayyidi Muhammad Mukhtaar Al Haashmi, Sayyidi
Abu Mansoor Abdur Rahmaan Al Qazzaaz, Abul Qaasim Ali bin Ahmad
Bannaan Al Karghi, Abu Taalib Abdul Qaadir bin Muhammad bin Yusuf
(ridwaanullahita aala alaihim ajmaeen).
(To be continued)

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And Allah Knows the Best!

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Published by :->
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Talhah ibn Ubaydullah - Biographies of the Companions (Sahabah)

Returning to Makkah in haste after a trading trip to Syria, Talhah
asked his family: "Did anything happen in Makkah since we left?"
"Yes," they replied. "Muhammad ibn Abdullah emerged alleging that he
is a Prophet and Abu Quhafah(Abu Bakr) has followed him."
"I used to know Abu Bakr," said Talhah. "He is an easy-going, amiable,
gentle man. He was an honest and upright trader. We were quite fond of
him and loved sitting in his company because of his knowledge of
Quraysh history and genealogy."
Later, Talhah went to Abu Bakr and asked: "Is it true what they say,
that Muhammad ibn Abdullah has appeared as a Prophet and that you
follow him." "Yes," replied Abu Bakr and went on to tell Talhah
aboutMuhammad and what a good thing it would be if he too followed
him. Talhah in turn told Abu Bakr the story of his strange recent
encounter with an ascetic in the market-place ofBusra in Syria. The
ascetic is said to have told Talhah that someone called "Ahmad" would
appear in Makkah about that time and that he would be the last of the
Prophets. He also toldTalhah, so the story goes, that the Prophet
would leave the sacred precincts of Makkah and migrate to a land of
black soil, water and palm trees...
Abu Bakr was astonished by the story and took Talhah to Muhammad. The
Prophet, peace be on him, explained Islam to Talhah and recited some
portions of the Quran to him. Talhah was enthusiastic. He related to
the Prophet his conversation with the ascetic of Busra. There and
then, Talhah pronounced the Shahadah - that there is no god but Allah
and that Muhammad is the Messenger of Allah. He was the fourth person
who had been introduced to Islam by Abu Bakr.
The Quraysh were astounded by the young Talhah's acceptance of Islam.
The one who was mostdismayed and unhappy was his mother. She had hoped
that he would one day be a leader in his community because of his
noble character and his outstanding virtues. Some of the Quraysh,
anxious and worried, went to Talhah as soon as they could to wean him
away from his new religion but found him firm and unshakable as a
rock. When theydespaired of using gentle persuasion to achieve their
aim, they resorted to persecution andviolence. The following story is
related by Masud ibn Kharash:
"While I was making saiy between as-Safa and al-Marwa, there appeared
a crowd of people pushing a young man whose hands were tied behind his
back. As they rushed behind him, they rained down blows onhis head. In
the crowd was an old woman who lashed him repeatedly and shouted
abuses at him. I asked: 'What's the matter with this young man?' 'This
is Talhah ibn Ubaydullah. Hegave up his religion and now follows the
Banu Hashim man.' 'And who is the woman behind him?' I asked. 'She is
as-Sabah bint al-Hadrami, the young man's mother,' they said.
The Quraysh did not stop there. Nawfal ibn Khuwaylid, nicknamed the
'lion of the Quraysh" bound Talhah with a rope and with the same rope
he tied up Abu Bakr and then handed them over to the mindless and
violent mob of Makkah to be beaten and tortured. The shared experience
no doubt drew Talhah and Abu Bakr closer together!
Years passed and events of greatsignificance took place. Talhah grew
in stature as he bore the pain and suffering of being tested in the
path of God and HisProphet. He gained the unique reputation among
Muslims of being called the "living martyr". The Prophet, peace be on
him, also called him "Talhah the Good" and "Talhah the Generous".
The name of the "living martyr" was earned during the Battle of Uhud.
Talhah had missed the Battle of Badr. He and Said ibn Zayd had been
sent outside Madinah on a mission by the Prophet and when they
returned, the Prophet and his companions were already on theway back
from Badr. They were both sad at having missed the opportunity of
taking part in thefirst campaign with the Prophet but were
tremendously pleased when he told them they would get the same reward
as those who actually fought.
At the Battle of Uhud, when the Muslims fell into disarray at the
beginning of hostilities the Prophet became dangerously exposed. There
were about eleven men of the Ansar at his side and one Muhajir -
Talhah ibnUbaydullah. The Prophet clambered up the mountain hotly
pursued by some mushrikin. The Prophet, peace be on him, shouted:
"The one who repulses these people from us will be my companion in
Paradise." "I, O Messenger of god," shouted Talhah.
"No, stick to your position," replied the Prophet. A man from the
Ansar volunteered and the Prophet agreed. He fought until he was
killed. The Prophet went further up the mountain with the mushrikin
still in close pursuit. "Isn't there someone to combat these?"
Talhah again volunteered but the Prophet ordered him to maintain his
position. Another person immediately came forward, fought and was
killed. This happened until all who stood by the Prophet were martyred
except Talhah.
"Now, yes," signalled the Prophet and Talhah went into battle. By this
time, the Prophet's teeth had been broken, his forehead had been
slashed, his lips had been wounded and blood was streaming down his
face. He wasdrained of energy. Talhah plunged into the enemy and
pushed them away from the Prophet. He turned back to the Prophet and
helped him a little further up the mountain and puthim to lie on the
ground. He then renewed his attack and successfully repulsed the
enemy.About this occasion Abu Bakr said:
"At that moment, Abu Ubayd ibnal-Jarrah and I were far from
theProphet. When we came close tohim to render assistance to him,the
Prophet said: 'Leave me and go to your companion (meaning Talhah)."
There was Talhah, bleeding profusely. He had numerous wounds, from
sword, spear and arrow. His foot had been cut andhe had fallen into a
hollow where he lay unconscious.
Thereafter, the Prophet, peace be on him, said: "Whoever is pleased to
see a man still walking on earth who had completed his span (of life),
let him look at Talhah ibn Ubaydallah."
And, whenever Uhud was recalled, As-Siddiq, may God be pleased with
him, would say:"That day, that entire day, belonged to Talhah."
That was the story of how Talhah became to be called the"living
martyr". There were unnumerabIe incidents which led to him being
called "Talhah the Good" and "Talhah the Generous".
Talhah was an astute and successful merchant who travelled widely to
the north andsouth of the Arabian peninsula. It is said that after one
of his trips to Hadramawt, he had profits amounting to some seven
hundred thousand dirhams. His nights would be anxious and worried on
account of this vast wealth. On one such night, his wife, Umm Kulthum
the daughter of Abu Bakr, said to him:
"What's wrong with you, O father of Muhammad? Perhaps I have done
something to hurt you.'?" "No ," replied Talhah."You are a wonderful
wife for a Muslim man. But I have been thinking since last night: How
can a man think of his Lord and Sustainer when he goes to sleep with
this wealth in his house?"
"Why should it bother you so much ," remarked Umm Kulthum. "What about
all the needy ones in your community and all your friends? When you
get up in the morning share it out among them."
"God bless you. You are really marvellous, the daughter of a
marvellous man," said Talhah to his wife. In the morning, Talhah
gathered up the money in bags and distributed it among the poor
Muhajirin and Ansar.
It is related that a man came up to Talhah requesting help and also
mentioning some common family connection between them.
"This family connection someone has mentioned to me before," said
Talhah who was in fact known for his generosity to all members of his
clan. Talhah told the man that he had just sold a piece of land to
Uthman ibn Allan for several thousand dirhams. The man could have the
money or the land which could be re-purchased from Uthman. The man
opted for the money and Talhah gave it all to him.
Talhah was well-known for helping persons who had debt problems, heads
of families whoexperienced hardship, and widows. One of his friends,
as-Saib ibn Zayd, said of him: "I accompanied Talhah ibn Ubaydallah on
journeys and I stayed with him at home and I have not found anyone who
wasmore generous with money, with clothes and with food than Talhah."
No wonder he was called"Talhah the Good" and "Talhah the Generous".
The name Talhah is also connected with the first fitnah or civil war
among Muslims afterthe death of the prophet, peace be on him.
The seeds of trouble were sown during the caliphate of Uthman ibn
Affan. There were many complaints and accusations against him. Some
mischief-makers were not content with accusations only but were
determined to finish him off. In the year 35 AH (656 CE) a group of
insurgents stormed Uthman'shouse and murdered him while he was reading
the Quran. It was one of the most shocking events in the early history
of Islam.
Ali was persuaded to accept the responsibility of the Caliphate and
all Muslims swore allegianceto him, including Talhah and Zubayr ibn
al-Awwam. Talhah and Zubayr were deeply shockedby the murder of
Uthman. They were horrified and felt strongly that the murderers
should be punished and that justice shouldbe done. But the punishment
of the murderers was not an easy task in as much as the crime was not
just the work of a few individuals but involved a large number of
persons.
Talhah and Zubayr sought Ali's permission to go to Makkah to perform
Umrah. They met Aishah the wife of the Prophet. She was greatly
shocked when she heard of the assassination ofUthman. From Makkah,
Talhah, Zubayr and Aishah set off for Basrah where large numbers were
gathering to seek revenge for the death of Uthman.
The forces gathered at Basrah seemed to present an open challenge to
Ali. As the caliph of the Muslims and the head of the entire Muslim
State, he could nottolerate any insurrection or armed revolt against
the State. But what a difficult and awesome task he faced! To deal
with the revolt, he had to confront his brothers, his companions and
his friends-followers of the Prophet and his religion, those who often
foughtside by side with him against the forces of shirk, those whom he
respected and loved.
The forces clamoring for vengeance for Uthman and those supporting Ali
met at a place called Kuraybah, near Basrah. Ali desired to avoid war
and settle matters by peaceful means. He used every means at his
disposal to achieve peace. He clung to every hope of avoiding
confrontation. But the dark forces at work against Islam andhow
numerous were these, were determined that matters should come to a
terrible and bloody end.
Ali wept. He wept bitterly when he saw Aishah, the "Mother of the
Believers" in her hawdaj or palanquin astride a camel at the head of
the army which now emerged to fight him. And whenhe saw Talhah and
Zubayr, two close companions of the Prophet, in the midst of the army,
he shouted to them to come out to him. They did and Ali said to
Talhah:
"O Talhah, have you come with the wife of the Messenger of Allah to
fight along with her...?" And to Zubayr he said:
"O Zubayr, I implore you, by God,do you remember the day when the
Prophet. peace be on him, passed by you and we were in such and such a
place and he asked you: 'Do you love Ali?' and you said: 'Why
shouldn't I love my cousin and one who follows my religion...?'"
Ali continued talking to them reminding them of the bonds of
brotherhood and faith. In the end both Talhah and Zubayr withdrew from
participation in this civil war. They withdrew immediately when they
saw the situation in a different light. But they paid for that
withdrawal with their lives.
As they withdrew, a man namedAmr ibn Jarmouz followed Zubayr and
cowardly murdered him while he performed Salat. Talhah was killed by
an arrow allegedly shot by Marwan - a cousin of Uthman who was too
blinded by rage and the desire to seek revenge for his kinsman to
respond to the possibility of avoiding war and bloodshed among
Muslims.
The murder of Uthman had become Talhah's tryst with destiny. He did
not participate inthe fighting and killing that followed that came to
be knownin history as the "Battle of the Camel". Indeed, if he had
known that the fitnah would have degenerated into such insane hatred
and bitterness and resulted in such a bloody outcome, he would have
resisted it. He was not keen to fight Ali. He was simply appalled by
the murder of Uthman and wanted to see justice done. Before the
beginning of the battle he had said in a voice choked with emotion:
"O Lord, for the sake of Uthman, take from me this day until You are
pleased." Then when Ali faced him and Zubayr, they saw the correctness
of his position and withdrew from the field of battle. Yet, in these
difficult circumstances, martyrdom was reserved for them.
The Battle of Camel came to an end. Aishah, the mother of the
believers, realized that she had precipitated matters and left Basrah
for the Sacred Mosque and then to Madinah distancing herself from the
conflict. Ali provided well for her journey giving her all the comfort
and honor due to her.
When the numerous dead from the battle were brought together, Ali led
the funeral prayer for them all, those who were with him and those who
were against him. And when he had finished burying Talhah and Zubayr
he bade farewell to themwith a heavy heart, a heart filled with
tenderness and love.
"I really hope," he said in simple and sublime words, "that Talhah,
az-Zubayr, Uthman and I will be among those of whom God has said: 'And
We shall remove from their hearts any lurking sense of injury and
rancor; they will be brothers joyfully facing each other on thrones of
dignity.' "(The Quran, Surah al-Hijr, 15:47)
Then he looked tenderly and sorrowfully on the graves of his brothers
in faith and said: "I have heard with these two ears of mine the
Messenger of Allah, may Allah bless him and grant him peace, saying:
"Talhah and az-Zubayr are my companions in Paradise!"

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Worth of Women in Islam

1) Worth of Women in Islam
-
The Prophet's narrationsspeak of women with praise and respect. He once said:
"The world and all things in it are precious, and the most precious
thing in the world is a virtuous woman." (Ahmad and Muslim)
He also said:
"Shall I not inform you about the best treasure a man can have? It is
a virtuous woman who pleases him when he looks at her, who obeys him
when he commands her, and who guards herself when he is absent from
her."
The Prophet said:
"Made beloved to me from your world are women and perfume, and the
coolness of my eyes is in prayer." (Ahmad and An-Nasa 'i)
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2) Biologically Men and Women are two different sexes but
complementary to each other)
-
One may well ask that if there is such a complete and comprehensive
spiritual equality between the two sexes, why is this identical
treatment not found in other rights, duties and privileges. Muslims
and especially non-Muslims question why men go out to work while women
are encouraged to stay at home, why women have to wear the Hijab
(veil), why a brother receives a largershare of inheritance than his
sister, why a man can be a ruler but a woman can not, etc., and they
then conclude that Islam treats women as inferior beings. Laws can
never be discussed without being explainedfirst, so we must first
consider the fundamental Islamic ethos that men and women are two
different yet complementary sexes. It is an established medicalfact
that men and women have different biological compositions and
temperaments. Allahthe All-Mighty created and knows this biological
difference better than we do, and has thus assigned to men and women
the roles that each excels in due to its nature. Neither gender is
inferior or superior to the other; instead they complement each other
like the two halves of a whole. In everyday life we see that society
consists of many different kinds of people, all of whom playtheir
particular roles to keep society intact. The farmer and the doctor
make different contributions to the society, but both are equally
important. Each excels in his own field, and each provides a service
for the other. Similarly, men and women are different sexes and play
vital rolesin their own areas of excellence.¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
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3) The Reward of upbringing Girls
-
In the days when it was a custom to cherish the birth of male children
and to bury the female children alive because ofshame and poverty, the
Prophet has said:
"Whoever looks after two girls till they reach maturity, he and I will
enter Paradise together like these two (fingers).�(Muslim and At-
Tirmidhi)

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Mutual Rights - Good Companionship - II

4- In disputes and arguments. Living in kindness implies that when a
dispute arises between the spouses, the husband should define the
points of dispute and explain her mistake to her, if she is the one
who is mistaken. This should be done in a way that involves no reproof
or scolding, particularly if he wants her to admit something. When she
admits, he has the choice to either reproach or forgive her. Attacking
her hastily before explaining her mistakes would end the love and
intimacy and hinder the process of living equitably, because she would
feelthat she has been wronged. Therefore, it is best that the husband
explains to his wife her mistake kindly.
The Prophet knew when his wife Aa'ishah was pleased or displeased with
him. When she was pleased with him, she would say, "By the Lord of
Muhammad"; otherwise, she would say, "By The Lord of Ibraaheem
[Abraham ]." The Prophet knew that she wouldnot swear by the Lord of
Ibraaheem unless there was something wrong. In both cases, she swore
by Allaah, who is of course the Lord of Muhammad and the Lord of
Ibraaheem but she would use the latter to show that she was upset.
This practice was the perfect politeness that only a noble and
honorable lady would practice. Such a lady neither attacks nor scolds
her husband for his mistakes, but rather behaves patiently and
bashfully. Surely, nowoman behaves patiently and bashfully, but Allaah
will grant her success and a good end.
Also, no man encounters harm from his wife patiently and without
saying hurtful or unpleasant words to her but Allaah The Almighty will
grant him a good end in this life and a great Hereafter. It is
reported that one day a student visited a scholar and saw his son
serving him and showing him dutifulnessin an amazing way. When the
sonleft, the scholar asked his student, "Are you amazed at his
dutifulness?" The student replied in the affirmative and said that he
was very amazed at the dutifulness of the son. The scholar explained,
"I lived with his mother for more than twenty years and she never
smiled at me,but I reacted patiently. Thus, Allaah The Almighty
compensated me with what you have seen."
When a man encounters the harm of his wife with abuse, revilement and
curses, she disdains and disparages him. As aresult, she will not
speak of his love or affection in his absence. People say that man
becomes a subject of discussion after his death, so he should choose
for himself the best speech. It meansthat all people who dealt with
him will talk about him after his death. They will mention what hesaid
and did.
The perfection of man appears in the flame of his anger when he
controls himself and does not sayanything but good. May Allaah endow
His mercy upon a husbandwho abstains from saying unpleasant words to
his wife!
Living equitably through speech is an important element in the
reformation of Muslim homes, and Allaah The Almighty increases the
reward of His slave according to the degree of his patience. Allaah
The Almighty favored men over women and endowed upon them patience and
wisdom that are not grantedto others. Thus, the husband should show
patience regardless of whatever he hears or sees from his wife. Also,
the righteouswoman should patiently endure any hurtful and harsh words
of her husband, for Allaah The Almighty will make these words a cause
for elevating her degrees,multiplying her good deeds and forgiving her
sins. Indeed, when Allaah The Almighty loves a people, He tests them.
So Allaah may test a woman by giving her a husband who harms her and
whom she hears unpleasant words from.
Kind treatment:
Living in kindness also entails kind treatment, which emanates from
being an ideal husband, concord and mutual faithfulness of the
spouses. Muslim homes will not be reformed except through righteous
deeds and good companionship that reflect a person's good nature, high
morals and virtue. The Prophet testified that the best of menare those
who treat their wives kindly and become superior with their good
deeds, manners and noble qualities.
It is not enough for the man to claim these qualities; he should
translate them into action. When Allaah The Almighty wants to complete
His favors over His slaveand shower him with His blessings, He
beautifies him with good conduct. So, a Muslim who adheres to Islam
and follows the way of Allaah The Almighty should, after obeying Him,
be keen to maintain noble morals and Islamic etiquettes whereby Allaah
The Almighty would increase His reward. The Prophet said: "Shall I
inform you of those among you who will be closest to me in position on
the Day of Resurrection? [They are] those of you who have the best
morals" [At-Tirmithi]
The Companions eagerly asked the Prophet about what causes men and
women to enter Paradise, saying, "What are the deeds that cause man to
enter Paradise the most?" The Prophet replied: "Fearing Allaah and
[having] high morals." [At-Tirmithi] Words and actions are required
for the spouses to live equitably, and the best person is the one who
has the best and most perfect manners. The Prophet said: "The most
perfect believers in faith are those among them with high morals."
[At-Tirmithi]
The Prophet made man's wifeand relatives the most entitled tohis good
manners. Therefore, he ordered dutifulness to one's parents due to
their closeness. A man asked, "O Messenger of Allaah, who is the most
deservingperson of my good companionship?" The Prophet replied: "Your
mother." The man again, "Then who?" "Your mother," The Prophet
replied.The man asked again, "Then who?" He said: "Your mother."
Hethen asked, "Then who?" Thereupon, the Prophet said: "Your father."
[Al-Bukhaari & Muslim]
The Prophet made the greatest share of man's good manners for his
relatives, so the first thing we look for in the manwhom Allaah has
beautified and enhanced in his manners is his good manners with his
family. This is because a man might behave in a kind and gentle way in
front of people, but once he enters his own house, he behavesbadly –
this is the most evil creation even if he is kind with people. His
kindness in this case is pretentious and hypocritical, but if he were
to behave peacefully, kindly, mercifully and gently with his weak wife
and children who are under his authority and power, it would be
considered a sure sign that he is truthful in his good manners.
For this reason, the man who wants to behave in a good way should
begin with his family. The Prophet led the Muslim Ummah (nation) and
stood on the pulpit, permitting what Allaah The Almighty made
lawful,prohibiting what Allaah The Almighty made unlawful, explaining
the Sharee'ah of Allaahand guiding to His way. He ledthe armies to
make the religion of Allaah The Almighty dominant and His word reign
supreme. Yet, when he entered his house, he would enter with
compassion, mercy, gentleness and kindness.
The Prophet was the best man in treating his wives; the first thing he
would do was to use a Siwaak (toothstick) so that his wife would not
find a bad odor. This indicates that the husband, through living
equitablywith his wife, should take care of his appearance. Ibn
'Abbaas would bring a Kohl container andapply Kohl before the mirror,
saying, "I like adorning myself formy wife, as I like my wife adorning
herself for me." This is the perfection of Islam.
A Muslim man adopts certain practices and perfections with people when
he goes out of his house. Once he returns to his family and wife, he
treats each of them properly. The first thing theProphet would do upon
entering his house was to use the Siwaak. When he was alone with his
wives, he would be kind, use the best speech and act in the best way.
When 'Aa'ishah was asked about the manners of the Prophet at home, she
said, "He was in the service of his family." Sometimes he would stitch
his clothes and had no feeling of belittlement; it was an honor and
perfection as he was the most perfect, most honored and the highest in
rank and status in the sight of Allaah The Almighty.
Seeing one's family should be featured with modesty and humbleness.
The Prophet said: "Shall I inform you of those among you who are
closest to me in position on the Day of Resurrection? [They are] those
of you who have the best morals, and are the most humble."
[At-Tirmithi] The wife is most entitled to this humbleness. When the
Prophet visited his wives, he was keen to bring them happiness, so
that they would feel his love, fidelity and the bond with him after
his departure. To help strengthen this feeling, the Prophet would kiss
his wives before he left, not out of sexual desire because once he
heard the Athaan (call to prayer) he would be busied by that, but
rather because the Prophet would kiss his wife out of affection and
mercy so that she would realize her place in his heart and sentiment.
A guided Muslim, who wishes to abide by the Sharee'ah of Allaah
regarding living equitably, should treat his family in an honorable
manner. Moreover, the Prophet was keen to bring happiness to his wives
when sitting with them, being sad on the sad occasions and being happy
on the happy occasions. Nevertheless, he would never say anything but
thetruth.
(To be continued)

Mutual Rights-Good Companionship - I

The mutual rights that Allaah TheAlmighty has enjoined on both the
spouses represent His utmostjustice. There are two major rights. There
are two main rights:the right to good companionship, and the right to
overnight stay and equal distribution. In this series we willaddress
the first of these rights.
First: The right to good companionship
Muslims will never find happinessor tranquility in their homes unless
they live together in a kindmanner. Allaah The Almighty enjoined the
right of good companionship because it helps maintain the affairs of
the spouses and brings them happiness. Moreover, it was set to serve
as a real test for the spouses. Allaah The Almighty Says(what means):
#{And live with them in kindness.}## [Quran 4:19] This is a command
from Allaah The Almighty, which implies a sense of obligation.
Scholars said that living in kindness is an obligatory right whose
violator bears a sin while the one who fulfils it deserves reward.
Allaah The Almighty Says (what means): #{Either retain them in
kindness or part with them kindness.}## [Quran 65:2]
Good companionship requires essential matters that appear in aperson's
heart, which is only known to Allaah The Almighty, in his speech and
words and in his behavior and actions.
Intention:
Good companionship has three aspects, the first and foremost ofwhich
is the intention and what is hidden in the hearts of the spouses. The
husband cannot livein kindness with his wife, nor canshe live in
kindness with him unless each has a good intention towards the other.
This is what Allaah The Almighty means by hisSaying (what means):
#{And do not keep them, intending harm, to transgress [against
them].}## [Quran 2:231] If the husband wants to keep his wife, he
shouldhave a good intention towards her. Therefore, scholars have
saidthat Allaah The Almighty reveals whatever man conceals in his
heart, good or bad, in the slips ofhis tongue. For the man who intends
good when marrying a woman or bringing her into wedlock with the
intention to treat her kindly and live with her in kindness, Allaah
will guide himand grant him success in his life. Allaah The Almighty
Says (what means): #{If Allaah Knows [any] good in your hearts, He
Will Give you [something] better.}
## [Quran 8:70]
When Allaah The Almighty finds good intentions in the hearts of the
spouses, He will grant them success in their apparent behavior and
actions and bring about goodness through them.
Thus, the first advice given to the person who wants to live in
kindness is to have good intention. Some scholars said that the
husband has to renew his intention every day so that Allaah The
Almighty would increase his reward, particularly when his wife is
righteous or has an extra right over him, such as being his relative.
He should have in his heart a good intention towards her, and in this
case, Allaah The Almighty would reveal this intention through his
sayingsand actions. Similarly, the womanshould have in her heart good
intention towards her husband. Once this intention changes, Allaah The
Almighty will change the conditions of the spouses. Allaah The
Almighty Says (what means): #{Indeed, Allaah will not change the
condition of a people until they change what is in themselves.}##
[Quran 13:11]
When the spouses change their good intentions, Allaah The Almighty
will consequently change their conditions from good to evil, and from
better to worse. Thus, every husband should consider his intention
andlook into his heart when he suffers troubles with his wife. In
principle, good companionship emanates from good and righteous
intention, and from a heart that harbors goodness. Theeffects of these
things are reflected on a person's actions. The Prophet said:
~"Indeed, there is a piece of flesh in the body which, if it is sound,
the whole body is sound, and if it is corrupt, the whole body is
corrupt. Indeed, that is the heart."~~
Speech:
The second point related to goodcompanionship in one's speech isthat
just as man should have good intention in his heart in order to live
in kindness, his speech should also be in accordance with the Pleasure
of Allaah The Almighty. Some scholars said regarding #{And livewith
them in kindness}## that kindness is everything that is in accordance
with the Sharee'ah of Allaah The Almighty, and that evilis everything
that contradicts the Sharee'ah of Allaah The Almighty. Thus, the
husband, who wants tolive on good terms with his wife, should fear
Allaah The Almighty regarding what he say, and likewise for wife. The
principle that the Book of Allaah and Sunnah of the Prophet have
affirmed is that every believing man and woman should preservehis/her
tongue and utter good words. The Prophet said:~"Whoever believes in
Allaah and the Last Day, let him say something good or keep silent."~~
The signs of belief in Allaah The Almighty include controlling one's
tongue from saying anything but good to people in general and the
family in particular. Allaah The Almighty enjoined the believers in
the past,addressing us as well, Saying (what means): #{And speak to
people good [words].}## [Quran 2:83] Allaah The Almighty orderedus to
say good words that please Him, because good words benefitthe person
who says them both in this world and in the Hereafter.On the other
hand, bad words harm the speaker in this life and in the Hereafter.
When words emerge from the tongue, they never return, and when hurtful
and harsh words are uttered, they break hearts, ruin them and alter
affection and love to an extent that only Allaah Knows. Allaah The
Almighty therefore enjoined preserving the tongue in the Quran and
through the words of His Messenger .
Scholars listed the situations in which living in kindness through
speech occurs between the spouses:
1- When the spouses call one another.
2- When they request something from one another.
3- During discussion, conversation and jesting.
4- In disputes and arguments.
1- When the woman calls her husband or when he calls her, it should be
done in a nice manner. The Prophet would call'Aa'ishah saying: "O
'Aa'ish, O'Aa'ish." Scholars said that this manner of calling his wife
showed how the Prophet honored, jested and fulfilled his role as a
good husband to his wives. This is a method for Muslim husbands - to
use words of love and kindness when callingtheir wives. Harsh and
coarse addressing, which involves a coercive and forceful style on the
part of the husband or mockery and sarcasm on the part of the wife,
ruins love and severs ties of intimacy between the spouses. Thus, the
wife should call her husband by the best names and so should her
husband.
'Umar said that affection and love increases when a Muslim calls his
Muslim brother with the best of his names. This is one of the three
factors that strengthen intimacy among Muslims, so what would be its
effect on the spouses? It is a mistake when thehusband chooses for his
wife a name that embarrasses her or exposes her to ridicule or
belittlement. The same thing applies to the wife with her husband.
Some scholars would say that it is preferable that the spouses do not
call one other by their names; it is most honorablethat they call each
other by their nicknames (i.e. father of so and so or mother of so and
so). This is the best manner to adopt. Scholars have also said that
whena husband is used to calling his wife affectionately, she does the
same or even better since women were created inclined to affection and
love for gentleness, mercy and intimacy. So, when thehusband treats
his wife on that basis, she would react with him in a better way.
2- When the man requests something from his wife, he should ask her in
a manner that does not give her the feeling of servitude, humiliation,
contempt or belittlement. Similarly, when the woman requests something
from her husband, she should not overburden, hurt or harm him, nor
should she use troublesome words. This behavior helps to preserve
one's tongue and fulfill living equitably through speech. The Prophet
once asked 'Aa'ishah while he was in the mosque (Masjid): ~"Give me
the straw mat."~~ She said, "I am menstruating." The Prophet said:
~"Your menstruation is not in your hands."~~ [Muslim].
Just look at how the Prophet asked a Mother of the Believers for
something, and when she declined, she mentioned her Sharee'ah-based
excuse. She did not say no or that she could not without a
justification; rather, she said that she was in her menstruation,
awaiting instructions on what to do. The Prophet replied: ~"Your
menstruation is not in your hands,"~~ meaning that she could simply
hand it over since entering a hand into the mosque is not like
entering the whole body.
The lesson we learn here is kindness in calling or requesting
something. Marital problems mayarise due to frequent requests.
Scholars mentioned that when a man burdens his wife with many demands
and his manner of demanding is bothersome, this would be one of the
major reasons that ruin affection and love. A woman in this case feels
as if she is a humiliated servant inher husband's house.
Wise men, with the Prophet before them, advised giving reward upon
request, at least with kind words. For example, when the husband asks
his wife to do something, and she does it,he should say kind words to
her, such as supplicating to Allaah TheAlmighty to grant her goodness
and bless her. Once the wife realizes that her favor and goodness are
appreciated, thanked and not denied, she will appreciate this from her
husbandand will actively do good to him and fulfill his needs. This
will greatly help them live equitably together.
3- In conversations and jesting. The spouses should not talk to one
another at inappropriate times. Some scholars said that it is harmful
that a woman talks to her husband when he is tired andexhausted or
that a man talks to his wife when she is tired and exhausted. This
entails boredom and contradicts living in the kindness that Allaah The
Almighty enjoined. They added that when a man jests with his wife, he
should use the best words, and when he relates something to her, he
should select the best event that positively and fruitfully affects
her.

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She always feels distressed when plane crashes happen

I am newly converted to the Islamic religion. To get to know Allah and
beable to know that He is with us in our daily life, it is a great
comfort. However, I was so stunning by the air plane crash of JFK jr.,
I could not stop crying. I don't understand why Allah sometimes acts
in asuch mysteroius way. I feel that we as human beings really don't
have control over lives. When I am in a difficult situation, I often
pray to Allah to help me go through the tough time, sometimes I feel
my prayers are being answered,that Allah is soclose to me; yet other
times I feel He is so distanced from us, prayers to Allah are the only
way for me to get comforts from the Almighty, but I still don't
understand why tragedyhappened so often.
Praise be to Allaah.
Praise be to Allaah for your coming to Islam. Allaah has blessed you
by making you Muslim. And praise be to Allaah for the fact that you
feel Allaah is with you, for this is what brings peaceto the heart and
makes deeds righteous.
Please understand that Allaah sends trials upon people so as to
distinguish between them, so that it will be known who will bear it
with patience and the hope of reward from Allaah, and who will be
filled with despair and will resent the decree of Allaah. So those who
are patient will be rewardedwith Paradise and those who despair will
be punished with torment, grief and pain in this world, before the
Hereafter.
The plane crash which you mentioned is of this nature. The people on
board were either committed Muslims, so this disaster is an expiation
for their sins and will raise their status, as it is a kind of
martyrdom (shahaadah) for which they will be rewarded, and their
families will be rewarded if they bear their loss with patience; or
they were kuffaar and evildoers who did not obey their Lord, so the
accident was a punishment from Allaah and vengeance from Him.
A Muslim must not feel sad for the death of non-Muslims because every
human being is destined to die. But dying before we Muslimswere able
to guide themto Islam is our source of grief and sadness because who
ever is not Muslim is doomed in hell.
There is nothing mysterious about this as you claim. It is the decree
of Allaah which happens at every instant; we must bear it with
patience and not let grief overwhelm us. The crash of this airplane is
a sign from Allaah to mankind, to remind them of the greatness of the
power of Allaah.
Allaah says concerning ships (interpretation of the meaning):
"And among His Signs are the ships in the sea like mountains.
If He wills, He causes the wind to cease, then they would become
motionless on the back (of the sea). Verily, in this are signs for
everyone patient and grateful.
Or He may destroy them (by shipwreck) because of that which their
(people) have earned. And He pardons much.
And those who dispute (polytheists, with Our Messenger Muhammad) as
regards Our Ayaat (proofs, signs, verses of Islamic Monotheism) may
know that there is no place of refuge for them (from Allaah's
punishment)
So whatever you have been given is but (a passing) enjoyment for this
worldly life, but thatwhich is with Allaah (Paradise) is better and
more lasting for those who believe (in the Oneness of Allaah
IslamicMonotheism) and put their trust in their Lord (concerning all
of their affairs)."
[al-Shoora 42:32-36]
Plane crashes and other disasters serve to remindpeople that no matter
how much progress theymake in earthly terms and how much strength they
gain, Allaah is stronger and more powerful than they. What they do and
the developments they have made will not save them from the punishment
and decree of Allaah if it comes to them. Let people go back and
lookat themselves, and realize how incapable and weak they really are,
and how strong, mighty and powerful Allaah is.
Please realize that Allaah is close and that He responds to the call
of the one who is in need. Allaah does not distance Himself from man
unless man distances himself from Allaah and becomes arrogant.
Allaah says (interpretation of the meaning):
"And when My slaves askyou (O Muhammad) concerning Me, then (answer
them), I am indeed near (to them by My Knowledge). I respond to the
invocations of the supplicant when he calls on Me (without any
mediator or intercessor).So let them obey Me and believe in Me, so
that they may be led aright" [al-Baqarah 2:186]
So no one should feel that Allaah is far away from him, unless he has
done something to affect the relationship between him and Allaah.If he
puts matters right between him and Allaah,then he will not feel
thatgrief and distance.
The feelings of grief and loneliness that have overwhelmed you are
from the accursed Shaytaan who wants to cause grief to those
whobelieve; he does not want to see them active in doing actions of
obedience to Allaah that will bring joy to their hearts.
Imaam Ibn Katheer (mayAllaah have mercy on him) said:
Allaah says (interpretation of the meaning):
"And if an evil whisper from Shaytaan (Satan) tries to turn you away
(OMuhammad) (from doing good), then seek refuge in Allaah. Verily, He
is the All-Hearer, the All-Knower" [Fussilat 41:36]
"Show forgiveness, enjoin what is good, andturn away from the foolish
(i.e. don't punish them). And if an evil whisper comes to you from
Shaytaan (Satan), then seek refuge with Allaah. Verily, He is
All-Hearer, All-Knower" [al-A'raaf 7:199-200]
"Repel evil with that which is better. We are Best-Acquainted with the
things they utter.
And say: 'My Lord! I seek refuge with You from the whisperings
(suggestions) of the Shayaateen (devils).
And I seek refuge withYou, My Lord! lest they should come near me.'"
[al-Mu'minoon 23:96-98]
"Repel (the evil) with one which is better (i.e. Allaah orders the
faithfulbelievers to be patient atthe time of anger, and toexcuse
those who treat them badly) then verily he, between whom and you there
was enmity, (will become) as though he was a close friend.
But none is granted it (the above quality) except those who are
patient -- and none is granted it except the owner of the great portion
(of happiness in the Hereafter, i.e., Paradise and of a high moral
character) in this world.
And if an evil whisper from Shaytaan (Satan) tries to turn you away
(OMuhammad) (from doing good), then seek refuge in Allaah. Verily, He
is the All-Hearer, the All-Knower."
[Fussilat 41:34-36]
There is no fourth aayahwith a meaning like thatof these three, which
is that Allaah commands usto be kind to human enemies and treat them
kindly so that their inherent good nature will prevail and they
willbecome our friends. But He commands us to seek refuge with Him
from satanic enemies; there is no point in being kind to them or
treating themnicely, for they want only to destroy the sons of Adam
because of the intensity of the enmity between them and their father
Adam beforehand. Allaah says (interpretation of the meaning):
"O Children of Adam! Let not Shaytaan (Satan) deceive you, as he got
your parents [Adam and Hawwaa' (Eve)] out of Paradise" [al-A'raaf
7:27]
"Surely, Shaytaan (Satan) is an enemy to you, so take (treat) him as
an enemy. He only invites his Hizb (followers) that they may become
the dwellers of the blazing Fire" [Faatir 35:6]
"Will you then take him (Iblees) and his offspringas protectors and
helpers rather than Me while they are enemies to you? What an evil is
the exchange for the Zaalimoon (polytheists, and wrongdoers, etc)."
[al-Kahf 18:50]
Iblees swore to our father Adam that he was one of the sincere, but
he lied, so how about hisdealings with us? Especially since he said:
"By Your Might, then I will surely, mislead themall, Except Your
chosen slaves amongst them (i.e.faithful, obedient, true believers of
Islamic Monotheism)" [Saad 38:82-83 - interpretationof the meaning]
And Allaah says (interpretation of the meaning):
"So when you want to recite the Qur'aan, seek refuge with Allaah from
Shaytaan (Satan), the outcast (the cursed one). Verily, he has no
power over those who believe and put their trust only in their Lord
(Allaah). His power is only over thosewho obey and follow him (Satan),
and those who join partners with Him (Allaah, i.e. those who are
Mushrikoon, i.e., polytheists." [al-Nahl16:98-100]
(Tafseer Ibn Katheer, 1/14)
So turn to Allaah, remember Him and strive to worship Him, sothat
your soul will become pure and love for Him will become firmly
entrenched in your heart, and you will be relieved of your worry and
grief. Remember the hadeeth of the Prophet (peace and blessings of
Allaah be upon him):
The Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "There is no-one who is afflicted by distress and grief, and
says: 'Allaahumma inni 'abduka ibn 'abdika ibn amatija naasyati bi
yadika, maada fiyya hukmuka, 'adlun fiyya qadaa'uka. As'aluka bi kulli
ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabika aw
'allamtahu ahadan min khalqika awista'tharta bihi fi 'ilm il-ghayb
'indaka an taj'alal-Qur'aana rabee' qalbi wa noor sadri wa jalaa'
huzni wa dhihaab hammi (O Allaah, I am Your slave, son of Your slave,
son of Your maidservant; my forelock is in Your hand, Your command
over me is forever executed and Your decree over me is just. I ask You
by every name belonging to You which You have named Yourself with, or
revealed in Your Book, or You taught to any of Your creation, or You
have preserved in the knowledge of the Unseen with You, that You make
the Qur'aan the life of my heart and the light of my breast, and a
departure for my sorrow and a release for my anxiety),' but Allaah
will take away his distress and grief, and replace it with joy."
(Narrated by Imaam Ahmad, 3704; it is a saheeh hadeeth). May Allaah
bless our Prophet Muhammad.