evil eye - Expelling Shaytaan is done by reciting (Soorahs 113, 114 and 2)

What is your view on thepractice of burning a tray of coal that emits
smoke, which is used to cover every nook and corner of the house,
especially on Thursday nights? It is believed thatthis practice will
rid the house of Jinns and Shaytaan. I have been told that the
presence ofsmoke is one element where it is the food of Jinns. Is
there a hadeeth on this practice?
Praise be to Allaah.
What you describe is a type of cheating or fraud, which the believer
is not permittedto believe in or to do. I warn you against falling
into the trap of Shaytan. You should read the last two soorahs of the
Qur'aan and Soorat al-Baqarah in the house: this is the strongest
protection against Shaytan; it will expel himfrom your house and
protect you from his evil by the permission of Allaah.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

evil eye - Should he read Qur’aan for those who are affected by the jinn or focus on da’wah?

We need to make da'wah, but one of us is focusing on treating those
who are affected by the jinn.
Is it permissible to neglect da'wah in order to do this deed? How
should those who are affected by evil whispersfrom the jinn be
treated? Is it permissible to accept payment for this reading?.
Praise be to Allaah.
Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him) was
asked this question and he said:
Calling people to Allaah (da'wah) is a communal obligation (fard
kafaayah); if sufficient people undertake to do it, the rest are then
absolved of the obligation. If a person finds that he has to do it and
no one else can takehis place, then it takes priority over reading
Qur'aan over one who is affected by the jinn. Thatis because the
results of da'wah are certain whereas the results of reading Qur'aan
over one who is affected by the jinn may not be certain. How many
people have had Qur'aanrecited over them and have not benefited.
So if this man realizes that he has to do da'wahand no one else can
takehis place, then he must do da'wah even if that means he does not
reciteQur'aan over one who is affected the jinn.
But if it is the matter of fard kafaayah, then you should look and
decide what is in people's best interests. If it is possible to
combine the two – which seems to be the case – by devoting a day for
one and day for the other whilst continuing to engage in da'wah, that
is better, so that he may benefit his Muslim brothers who are
suffering from this affliction and so that thework of calling people
to Allaah may continue at the same time.
With regard to the correct treatment of those who are affected by the
jinn, that varies from one case to another, but the best is to recite
Qur'aan over the person, such as the words (interpretation of the
meaning):
"O assembly of jinn and men! If you have power to pass beyond the
zones of the heavens and the earth, then pass beyond (them)! But you
will never be able to pass them, except with authority (from Allaah)!
Then which of the Blessings of your Lord will you both (jinn and men) deny?
There will be sent against you both, smokeless flames of fire and
(molten) brass, and you will not be able to defend yourselves.
Then which of the Blessings of your Lord will you both (jinn and men) deny?"
[al-Rahmaan 55:33-36]
Because this reminds them [the jinn] that theycannot flee from Allaah.
You should also recite al-Mi'wadhatayn [the last two Soorahs of the
Qur'aan] and Qul Huwa Allaahu Ahad [al-Ikhlaas 112] and Aayat
al-Kursiy [al-Baqarah 2:255]. You may also preach to them as Shaykh
al-Islam Ibn Taymiyah used to do, telling them, "It is haraam for you
to harm the Muslims or to beat them," etc.
With regard to acceptingpayment for that: if he does not take money
that is better, but if he takes it without stipulating payment
beforehand that is acceptable. If those for whom he is reading do not
carry out their dutiestowards the reader and he insists that he will
only read for them if he is given something in return, there is
nothing wrong with that, as this is what the people of theraiding
party sent out bythe Prophet (peace and blessings of Allaah be upon
him) did. It was narrated that Abu Sa'eed(may Allaah be pleased with
him) said: "A group of the companions of the Prophet (peace and
blessings of Allaah be upon him) set out on a journey and traveled
until they stopped in (the land of) one of the Arab tribes. They asked
them for hospitality but they refused to welcomethem. The chief of
that tribe was stung by a scorpion and they tried everything but
nothing helped them. Some of them said, 'Why don't you go to those
people who are camped (near us), maybe you will find something with
them.' So they went to them and said, 'O people, our chief has been
stung by a scorpion and we have tried everything but nothing helped
him. Can any of you do anything?'One of them said, 'Yes, by Allaah, I
will recite ruqyah for him, but by Allaah we asked you for hospitality
and you did not welcome us, so I will not recite ruqyah for you until
you give us something in return.' Then they agreed upon a flock of
sheep.' Then he went and spat drily and recited over him Al-hamdu
Lillaahi Rabb il-'Aalameen [Soorat al-Faatihah]. (The chief) got up as
if he was released from a chain and started walking, andthere were no
signs of sickness on him. They paid them what they agreed to pay. Some
of them (i.e. the companions) then suggested to divide theirearnings
among themselves, but the one who performed the ruqyah said, 'Do not
divide them until we go to the Prophet (peace and blessings of Allaah
be upon him) and tell him what happened, then wait and see what he
tells us to do.' So theywent to the Messenger of Allaah (peace and
blessings of Allaah be upon him) and told him what had happened.
TheMessenger of Allaah (peace and blessings of Allaah be upon him)
asked, 'How did you know that it (al-Faatihah) is a ruqyah?' Then he
added,'You have done the rightthing. Share out (the flock of sheep)
and give me a share too.' And the Messenger of Allaah (peace and
blessings of Allaah be upon him) smiled."
(Narrated by al-Bukhaari, 2276; Muslim, 2201)
See Liqa' al-Baab al-Maftooh, 44.

evil eye - Is it permissible for him to kill practitioners of witchcraft without the permission of the authorities?

Witchcraft is widespreadin our land and they annoy and harm the
people. Is it permissible to kill them so that the people will be
spared their evil?
Please note that our government allows themto work and takes taxes from them.
Praise be to Allaah.
Firstly:
If it is proven that a person is doing witchcraft then it is
obligatory to kill him because of his evil and the harm that he is
doing to people. This hasbeen explained in the answer to question no.
13941 .
What is required of those whom Allaah has placed in authority over
people is to rule them in accordance with that which Allaah has
revealed. Allaah says (interpretation of the meaning):
"And so judge (you O Muhammad) among them by what Allaah has revealed
and follow not their vain desires"
[al-Maa'idah 5:49]
"And whosoever does not judge by what Allaahhas revealed, such are the
Kaafiroon (i.e. disbelievers -- of a lesser degree as they do not act
on Allaah's Laws)"
[al-Maa'idah 5:44]
"And whosoever does not judge by that which Allaah has revealed,
suchare the Zaalimoon (polytheists and wrongdoers -- of a lesser
degree)"
[al-Maa'idah 5:45]
"And whosoever does not judge by what Allaahhas revealed (then) such
(people) are the Faasiqoon [the rebellious i.e. disobedient (of a
lesser degree)] to Allaah"
[al-Maa'idah 5:47]
It is not permissible at allto annul a punishment prescribed in
sharee'ah. Even worse and more abhorrent than that is approving of the
haraam deed and allowing the practitioner of witchcraft to work his
magic in return for paying taxes.
This is a betrayal of trust which the ruler will be asked about on the
Day of Resurrection, the Day on which he will bite his hand in regret,
but it will be to no avail. Allaahsays (interpretation of the
meaning):
"And (remember) the Day when the Zaalim (wrongdoer, oppressor,
polytheist) will bite at his hands, he will say: 'Oh! Would that I had
taken a path with the Messenger (Muhammad).
28. 'Ah! Woe to me! Would that I had never taken so-and-so as a
Khaleel (an intimate friend)!
29. "He indeed led me astray from the Reminder (this Qur'aan) after it
had come to me. And Shaytaan (Satan) is to man ever a deserter in the
hour of need.'"
[al-Furqaan 25:27-29]
Secondly:
If the ruler does not do what is required of him of carrying out
punishments prescribed in sharee'ah, then no one of the Muslim masses
has the right to do that, because punishments first require proof that
this person deserves this punishment, then they require the authority
to carry them out.
If the door is opened for people to carry out the shar'i punishments,
chaos will reign in society and no one's life or wealth will be safe.
The scholars of the Standing Committee said:
The one whose job it is to establish proof of witchcraft and carry out
those punishments is theruler who is in charge ofthe Muslims' affairs,
so asto ward off evil and to close the door to chaos.
Fataawa al-Lajnah al-Daa'imah (1/552).
In the answer to question no. 13941 we have quoted the words of Shaykh
Sulaymaan al-'Alwaan:
Once it is proven that a person is guilty of practicing magic, then he
must be killed. This was proven from a group of the Sahaabah, but it
is not for individuals to carry out this hadd punishment without the
command ofthe ruler or his deputy, because carrying out thehadd
punishments without the authority of the ruler may lead to mischief,
and destroy any sense of security in the society, and undermine the
position of the ruler. End quote.
We have mentioned the conditions of the ruler incarrying out hadd
punishments in the answer to question no. 8980 , where we mentioned
that there is scholarly consensus on this point.
You have to warn the people against this practitioner of witchcraft
and against going to him, and explain that this action may lead a
person to kufr and going beyond the pale of Islam.
And Allaah knows best.

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Mutual Rights - Good Companionship - III

One day, the Prophet told'Aa'ishah the lengthy Hadeeth of Umm Zar',
which was narrated by Muslim and was explained by some scholars in
volumes due to its enormous pearls of wisdom and meanings. After the
Prophet told'Aa'ishah how Abu Zar' treated his wife Umm Zar', the
Prophet said: "I am to you likeAbu Zar' to Umm Zar'." He meant by this
that he was perfectin good companionship and intimacy, just like Abu
Zar' was with Umm Zar'.
In happy and cheerful moments, the Prophet brought happiness and cheer
to his family. It was authentically narrated that on the day of 'Eed
the Abyssinian boys arrived and played with spears in the mosque. Just
look at the perfect Sharee'ah of Islam and its sublime mission! On
that day of'Eed which is characterized by happiness, the souls need a
type of peace and affinity to remove the state of apathy and
weariness. On that day, the Abyssinians entered the mosque of the
Prophet and paraded with their spears. Just look where the parade was
held; it was held in the second most sacred House of Allaah, the
Mosque of the Prophet !
The mosque was taken as a placewhere people played with spears on the
day of 'Eed because it was a merry occasion. Islam is a religion of
perfection that gives everything its due right and estimation.'
Aa'ishah wantedto feel happy on that day. She wanted to watch the
Ethiopians parading with their spears. She asked the Prophet to let
her see the parade, so how did the Prophet reply to her? Did he tell
her that she was immature or that she was wasting her time? Did he
start reminding her that Paradise and Hell were approaching? No. The
Prophet stood up on his noble feet to allow her to watch the
Ethiopians, not for the purpose ofwatching for its own sake, but
because he knew that this standing would please Allaah TheAlmighty.
The Prophet who was the cream and most perfect of creation, kept
standing to please Allaah without the least feeling of blemish or
belittlement, because he felt that he was bringing affection, love and
happiness to his family and translating his true love and perfect
marriage by his standing. For that reason, the Prophet was the best
husband to his wife,and his behavior represents the perfect and best
guidance for theMuslim who wants to live equitably with his wife.
His wife would prepare his food and drink, and when he gathered with
his family, belovedpersons and wife under one roof,he would not say
unpleasant words to her. If he found the food delicious, he would
praise and appreciate it and thank the one who prepared it after
thanking Allaah The Almighty. If he found fault with it, he would not
dispraise or criticize it,nor would he dispraise the one who cooked
it.
Living equitably requires sacrifice,true love and mutual emotions that
indicate perfection in marriage and intimacy. Therefore, the guidance
of the Prophet is the most perfect guidance.
It was authentically narrated that'Aa'ishah said that she wouldbring
broth or milk to the Prophet and though he was the one who requested
it, he would insist that she drink before him. 'Aa'ishah was a noble
woman and daughter of a noble man, so she did not accept drinking
before the Messenger of Allaah and preserved his right. When she gave
him the drink, he would ask her to drink first, and when she
refused,he would insist by taking an oath that she would drink first.
As a result, she would take the container and drink and after that the
Prophet would put his mouth in the same spot that her mouth had been.
The Prophet did not do so without reason;rather, he wanted to let her
know her value and to show her his love and affection. That is because
just as the Prophet sought closeness to his Lord through prostration
and bowing to Him, he also sought closeness to Him through comforting
his wife's heart, bringing her happiness and making her cheerful. The
Prophet sought closeness to Allaah byteaching the Ummah (Muslim
nation) perfect manners and the best ways of treating families and
wives.
These are very important mattersthat a Muslim should pay attention to.
Sometimes the wife needs to feel happy in her home, so if the Muslim
wants to make her so he should adopt the guidance of the Prophet .
Sometimes she wants to feel happy outside the house, so we find that
the Prophet would go out with his wife to Qubaa' and race her. The
Prophet andhis wife started running, and she would beat him. Later,
when she gained weight, the Prophet raced her again and this time he
beat her, saying: "Tit for tat." All these things represent love and
kind treatment in lifestyle.
Whenever man looks at, reflects upon or studies well the guidance of
the Prophet he will surely find good companionship in its perfect
manner and best form, since he was the most perfect man in living
equitably with his family. Muslim homes will never be happy until
these warm emotions are observed. Look at the man who treats his wife
withthese true feelings and emotions and how Allaah blesses his
familyand wife. He surely leads a happy and serene life, since whoever
fears Allaah, carries out His orders and lives in kindness with his
wife, Allaah rewards him by granting them a happy life and good
companionship. The same thing applies to the woman who fears Allaah
and lives in kindness with her husband. They will only hear and see
what makes them happy. Therefore, a Muslim should abide by the Quran
and the Sunnah of the Prophet in fulfilling this great duty.
There is another very important point that we should consider, namely,
the lack of reward for not reciprocating good companionship. In other
words, it is very difficult for the husband to show affection, mercy
and kindness to his wife while the wife in return shows misbehavior,
harm, contempt or disobedience. Similarly, it is very difficult for
the wife to show warm emotions, kind feelings and good manners to her
husband, while he in return treats her with painful, harsh andhurtful
sentiments that devastateher. So, what should Muslim spouses do?
Some scholars have said that the greatest and most perfect reward for
good companionship takes place when the husband who observes good
companionship with his wife is mistreated, or when the wife who
observes good companionship with her husbandis mistreated. This is the
truest form of good companionship. One day, a man said, "O Messenger
of Allaah, I maintain kinship ties with my relatives, butthey sever
them; I give them, but they deprive me; and I pardon them, but they
are rough to me."The Prophet said: "If you are as you say, it is as if
you are feeding them hot ashes." [Muslim] This means that the man was
the winner as he had gained the reward. Allaah who does not allow the
reward of those who do good deeds to go astray.
Spouses who treat one another kindly are expecting a good reward and a
happy end from Allaah The Almighty. A husband should not wait for a
reward from his wife; he should wait for that from Allaah The
Almighty. Every Muslim who wishes to possess good and perfect manners
should not hope for reward from other people; rather, he should always
be watchful of Allaah and abide by His Laws, not to have his goodness
or kindness rewarded with a similar attitude, but to gain appreciation
from Allaah who is above the seven heavens. He should do so in order
to find his kind words, manners and good treatment written in the
record of his good deeds on a Daywhen the contents of the graves will
be scattered and that which is within the breasts exposed. If the man
adopts good manners and proves to be a kind husband while his wife is
evil and harms him, he should be patient. Perhaps Allaah will
compensate him with something better.
Talking about Zakariyya (Zachariah) Allaah Says (whatmeans): {And
amended for him his wife.} [Quran 21:90] Some scholars commented on
this verse saying that when Allaah tested Zakariyya by deprivinghim of
offspring, he earnestly turned to Allaah in supplication. Allaah Says
(what means): {[This is] a mention of the mercy of your Lord to His
servant Zechariah. When he called to his Lord a private supplication.
He said, "My Lord, indeed my bones have weakened, and my head
hasfilled with white, and never have I been in my supplication to You,
my Lord, unhappy. And indeed, I fear the successors after me, and my
wife has been barren, so give me from Yourself an heir."} [Quran
19:2-5]
Prophet Zakariyya supplicated to Allaah at the age of one hundred and
twenty without despair of His Mercy. He supplicated to Allaah at the
end of his life to grant him a child, and Allaah fulfilled his need
and more out of His Bounty. It always happens that when a person
supplicates Allaah with certainty in troubles and hardships, Allaah
answers his supplication and grants him even more than what he asked
for. Thus, Allaah says (what means): {And amended for him his wife.}
[Quran 21:90] Allaahgranted him Yahya (John) and amended his wife.
Some scholars said that his wife would insult and harm him and that
shewas ill-mannered and harsh with him; yet, he remained patient with
her until the end of his life. Accordingly, Allaah compensated him by
granting him a child and making his wife religiously observant who
lived equitably with him.
Hence, if the man lives equitably with his wife and finds good in her,
he should praise Allaah The Almighty; otherwise, he should be patient,
fully believing that Allaah does not allow the reward of the person
who does good deeds to go astray. This also applies to wives whose
good companionship is returned with ill-treatment by their husbands.
She should expect that Allaah would compensate her for her patience
and comfort her pains, and compensate her in her religion, life and
the Hereafter.

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The story of Heraclius’ encounter with Islam

All perfect praise is due to Allaah; I testify that there is none
worthyof worship except Allaah and that Muhammad is His Slave and
Messenger; as well as his family and all his companions.
'Abdullaah ibn 'Abbaas, narrated: "Abu Sufyaan ibn Harb informed me
that Heraclius had sent a messenger to him while he had been
accompanying a caravan from Quraysh. He was part of a delegation of
merchantsdoing business in Sham (i.e., Syria, Palestine, Lebanon and
Jordan) at the time, and this was when Allaah's Apostle had a
ceasefire with Abu Sufyaan and the rest of the Qurayshi infidels. So
Abu Sufyaan and his companions went to Heraclius at Jerusalem.
Heraclius called them into his court while having all thesenior Roman
dignitaries around him...
Note: Heraclius had received a message from the Prophet sallallaahu
'alayhi wa sallam inviting him to Islam, and so he wanted to ask his
own people about him.
... He called for his translator who, translating Heraclius's
question, said to them: 'Who amongst you is closely related to the man
who claims to be a Prophet?' Abu Sufyaan replied: 'I am the nearest
relative to him (inthe group).' Heraclius said: 'Bring him (i.e., Abu
Sufyaan) close to me and make his companions stand behind him.' Abu
Sufyaan added: 'Heraclius told his translator to tell my companions
that he wanted to ask me some questions regarding that man (i.e., the
Prophet) and that if I told a lie they (my companions) should oppose
me.'
This meant that if Abu Sufyaan lied, his companions would have
immediately indicated so.
Abu Sufyaan added: 'I swear by Allaah! Had I not been afraid of my
companions labelling me as a liar, I would not have spoken the truth
about the Prophet. The firstquestion he asked me about him was: 'What
is his family status amongst you?'
I replied: 'He belongs to a noble family amongst us.'
Heraclius asked: 'Has anybody amongst you ever claimed the same (i.e.
to be a Prophet) beforehim?'
I replied: 'No.'
He asked: 'Was anybody amongst his ancestors a king?'
I replied: 'No.'
Heraclius asked: 'Do the nobles orthe poor follow him?'
I replied: 'It is the poor who follow him.'
He asked: 'Are his followers increasing or decreasing (day by day)?'
I replied: 'They are increasing.'
He then asked: 'Does anybody amongst those who embrace his religion
become displeased and renounce the religion?'
I replied: 'No.'
Heraclius asked: 'Have you ever accused him of lying before his claim
(to be a Prophet)?'
I replied: 'No. '
Heraclius asked: 'Does he break his promises?'
I replied: 'No. We have a treaty with him but we do not know what he
will do during it.'
He was referring to the Hudaybiyyah treaty.
I added: 'I could not find opportunity to say anything against him except that.'
Note: Abu Sufyaan was looking forthe opportunity to say anything evil
about the Prophet sallallaahu 'alayhi wa sallam but could not find
any, and so this was the onlything he could have said in a negative
manner.
Heraclius asked: 'Have you ever been at war with him?'
I replied: 'Yes.'
Then, he asked: 'What was the outcome of the battles?'
I replied: 'Sometimes he was victorious, while at other times itwas us.'
Heraclius asked: 'What does he order you to do?'
I replied: 'He tells us to worship Allaah alone and not to worship
anything along with Him, and to renounce all that our ancestors have
said. He orders us to pray, topay alms, to speak the truth, to be
chaste and to keep good relations with our kith and kin.'
Heraclius asked the translator to convey to me the following: 'I asked
you about his family and your reply was that he belonged to a very
noble family. The fact is that all messengers (of Allaah) come from
noble families amongst their respective peoples. I questioned you
whether anybody else amongst you claimed such a thing (i.e.,
prophethood), your reply was in the negative. Had the answer been in
the affirmative, I would have thought that this man (i.e., the
Prophet) was following the previous man's statements. Then I asked you
whether anyone of his ancestors was a king. Your reply was in the
negative; had it been in the affirmative, I would have thought that
this man wished to regain his ancestral kingdom.
I further asked whether he was ever accused of telling lies before he
said what he is now saying, and your reply was in the negative. I
therefore came to the conclusion that he would not refrain from lying
to people and then tell lies about Allaah. I then asked you whether
the rich or poor follow him, and you replied that it is the poor; in
fact, all the messengers have been followed by this very class of
people. Then I asked you whether his followerswere increasing or
decreasing, and your reply was that they were increasing, and this is
the characteristic of true faith, until itis complete in all respects.
I further asked you whether there was anybody, who, after embracing
his religion, became displeased and discarded it. Your reply was in
the negative, and in fact this is the sign of true faith when its
delight enters the hearts and blends completely in them. I asked you
whether he has ever betrayed. You replied in the negative, and
likewise, messengers never betray. Then I asked you what he ordered
you to do. You replied that he ordered you to worship Allaah alone and
not worship anything along with Him, and that he forbade you from
worshipping idols, and that he also ordered you to pray, to speak the
truth and to be chaste. If what you have said is true, he will very
soon occupy this territory beneath my feet. I knew it (from my
readings of the scriptures) that he was going to appear, but I did not
know that he would be from you, and if I could reach himfor sure then
I would go immediately to meet him; and if Iwere with him, I would
certainly wash his feet.' Heraclius then asked for the letter that was
sentto him by the Prophet and delivered by Dihyah to the Governor of
Busraa, who forwarded it to Heraclius to read. The contents of the
letter were as follows: "In the name of Allaahthe Beneficent, the
Merciful (This letter is) from Muhammad the slave of Allaah and His
Messenger to Heraclius the ruler of Byzantine. who follows the right
path. Furthermore, I invite you to Islam, and if you become aMuslim
you will be safe, and Allaah will double your reward, but if you
reject this invitation to Islam, you will be committing a sin by
misguiding your Arisiyeen (i.e., peasants). (then he quoted Allaah's
saying) which means: "…O people of the scripture! Come to a word that
is equitable between us and you – that we will not worship except
Allaah and not associate anythingwith Him and not take one another as
lords instead of Allaah. But if they turn away, then say: 'Bear
witness that we are Muslims [submitting to Him.]'" [Quran 3: 64]
Abu Sufyaan then added: 'When Heraclius had finished his speech and
had read the letter, there was a great cry in the Royal Court. So we
were turned out of the court. I told my companions that the question
of Ibn Abu Kabshah (i.e., Prophet Muhammad) had become so prominent
that even the King of Al-Asfar (Byzantine) was afraid of him. Then I
began being certain that he (i.e. the Prophet) would be a victorious
conqueror in the near future, until I embraced Islam (i.e. Allaah
guided me to it)."
A sub-narrator added: "Ibn An-Naathoor was the governor ofJerusalem
and Heraclius was the head of the Christians of Shaam; both of them
were Christian scholars who were well learned regarding their
religion. Ibn An-Naathoor narrated that once, while Heraclius was
visiting Jerusalem, he woke up one morning depressed and in a bad
mood. Some of his priests asked him why he was in such a mood.
Heraclius was a foreteller and an astrologer; he replied: 'At night,
when I looked at the stars, I saw that the leader of those who
practice circumcision had appeared (i.e., become conquerors). Who are
these people who practice circumcision?' The priests replied:'Nobody
except the Jews practice circumcision, so you should not be afraid of
them (the Jews). Just issue orders to kill every Jew present in the
country.'
While they were discussing this, amessenger sent by the king of
Ghassaan to convey the news of Allaah's messenger to Heraclius was
brought in. Having heard thenews, he (i.e. Heraclius) ordered the
people to go and see whether the messenger sent by Ghassaan was
circumcised. The people, after seeing him, told Heraclius that he was
indeed circumcised. Heraclius then askedhim about the Arabs in
general. The messenger replied: 'The Arabs also practice
circumcision.'
After hearing this, Heraclius remarked that sovereignty of the Arabs
had appeared. Heraclius then wrote a letter to his friend in Rome who
was as knowledgeable as Heraclius. Heraclius then left, heading
towards Hims (a town in Syria) and stayed there until he receivedthe
reply to a letter that he had sent to one of his friends inquiring
about the emergence ofthe Prophet – his friend agreed with him that
this was indeed the emergence of a true Prophet. With that, Heraclius
invited all theheads of the Byzantines to assemble in his palace at
Hims. When they assembled, he ordered that all the doors of his palace
be closed. Then, he emerged and said: 'O Byzantines! If success is
your desire and you seek the correct guidance, and wish for your
empire to remain, then give a pledge of allegiance to this Prophet
(i.e. embrace Islam).'
(On hearing the views of Heraclius) the people ran towardsthe gates of
the palace like wild beasts, but found the doors closed. Heraclius
then realised their hatred of Islam, and when he lost hope of their
embracing Islam, he ordered that they be brought back to him. (When
they returned) he said: 'What I said was only to test the strength of
your conviction about your religion, and I have seen it.' The people
then prostrated before him and were delighted by him, and so this was
the end of Heraclius's story (regarding his faith.)" ] Al-Bukhaari [
This story was also reported by Imaam Muslim, At-Tirmithi, Abu Daawood
and Ahmad , with a few variations that clarify certain matters in the
message sent from the Prophet sallallaahu 'alayhi wa sallam to
Heraclius.
The variations in some of these narrations state that the Prophet gave
Heraclius three choices, which the latter conveyed to his priests and
army leaders: "This man is a messenger and he has sent a letter giving
you three choices: To follow his religion; or to agree to pay him
taxes in return for him allowing you to remain upon your faith; or, to
prepare for war against him". His people angrily shouted: "We will
never follow him and leave the religion of our forefathers; nor will
we pay him any taxes, but instead we will fight him." After this,
Heraclius requested to be sent a man who knew Arabic, so a man by the
man of Ibn Al-Khaytham was sent to him. Heraclius sent him with a
reply tothe Messenger . The Prophet invited the messenger of Heraclius
to Islam, but he refusedto leave the religion of his people; upon
hearing this from him, the Prophet smiled and recited the verse which
means: "Indeed, [O Muhammad], you do not guide whom you like, but
Allaah guides whom He wills…" [Quran 28: 56] This messenger of
Heraclius had gone to the Prophet whilst he was in Tabook¸ so the
Prophet said to him: "You are our guest, but you have come to us while
we are out without anything to offeryou." (This was because they were
travelling and had nothing to offer him.) 'Uthmaan, said: "I will gift
him a garment of two pieces (of cloth)." Another man from the Ansaar
offered to give him some food.
The story has more details which were reported by Imaam Al-Haakim as
was mentionedby Imaam Ibn Katheer, in theinterpretation of the saying
of Allaah which means: "Those who follow the Messenger, the unlettered
prophet, whom they find written [i.e., mentioned] in what they have of
the Torah and the Gospel, who enjoins upon them what is right and
forbids them what is wrong …" [Quran 7: 157] He said: Hishaam
Al-Amawi, narrated: "I was sent with another man to Heraclius to call
him to Islam. We headed out until we reached an area called
Al-Ghootuh, in which lived Jabalah, which was one of the sections of
the Ghassaan Christian tribe, who were allies ofthe Romans. Their
leader sent hismessenger to talk to us and inquire about what we
wanted, but we refused to talk to him andsaid: 'We swear by Allaah! We
willnever talk to a messenger, we were sent to talk to the king of
Ghassaan himself, and if the king refuses to talk to us then we will
return to our land.' The messenger of the leader returnedto him and
informed him of our request, so he granted us our wish. When we
entered into the presence of the leader, he said: 'Talk' so Hishaam
spoke to him and invited him to Islam. Hishaam had a black garment
on;the leader asked him about the garment (which looked old) to which
Hishaam answered: 'This isa garment which I swore never to take off
until we (Muslims) expel you from Shaam (i.e., ancient Syria). I swear
by Allaah! We will (Allaah willing) expel you from your position and
from yourland, and will overpower the kingdom of Ghassaan; we were
informed that we would do this by our Messenger, Muhammad .' Then he
added: 'You will not be able to face them (i.e. the Muslims) for they
fast during the days and pray during the nights."The leader then
inquired about the way they fast and so he informed him. Upon hearing
the answer, his face turned black andhe was enraged, then he told us
to leave, and sent a man with us to take us to the king of the
Ghassaan tribe. When we approached the city, the messenger who was
sent with ustold us that we were not allowedto enter it riding our own
animals and that we had to ride with them, but we refused and told him
that we would never enter except riding our own animals. The messenger
sent a message to the king seeking permission for us, and he approved.
We entered wearing our swords until we reached the hall in which the
king was, then we tied our animals in the courtyard of the hall whilst
he was watching us, and then we shouted: 'Laa Ilaaha Illallaah,
Allaahu Akbar (i.e., none has the right to be worshipped except
Allaah, Allaah is the Greatest).' I swear by Allaah that the entire
hall began shaking like a branch of a tree on a windy day'. The king
then sent a man telling us that we had no right to proclaim our
religion in his land. After that, he allowed us entry, and when we
entered we saw that hewas wearing a red garment, and that he was
surrounded by Roman priests - and everything inthe hall was red in
colour. When we came close to him, he laughed and said: 'Why don't you
greet me the way you greet each other?' So we said: 'It is prohibited
for us to greet you with the greeting we use amongst ourselves, and it
is also prohibited for us to answer you using the greeting you use
amongst yourselves.' He then asked us about the greeting we use
amongst ourselves, and we informed him that it was 'As-Salaamu
'Alaykum.' Then he asked us: 'How do you greet your king (i.e., the
Prophet )?' We told him that we say the same to him, and then he asked
us: 'How does he answer you?' We told him that we use the same
greeting to answer him as he does to us. He remarked: 'How wonderful
are your words!' Upon hearing this, we again shouted: 'Laa Ilaaha
Illallaah, Allaahu Akbar(i.e., none has the right to be worshipped
except Allaah, Allaah is The Greatest)' I swear by Allaahthat the
entire hall began shaking again. He raised his head and then addressed
us saying: 'These words that you just uttered, to which the entire
hall shook… do they shake your rooms when you say them in your land?'
We replied: 'No! The first time we have seen this happen is in your
palace." He asked this question because it was a clear indication of
the prophethood of the Prophet .
The following are some of many benefits that can be derived fromthe
abovementioned story:
1. The necessity of assuring authenticity of what one hears bymeans of
asking around, just as Heraclius requested the friends accompanying
Abu Sufyaan aboutthe Prophet .
2. Truthfulness was a praiseworthy quality even during the pre-Islamic era.
3. The weak and poor are usually the followers of the truth.
4. The outcome of the wars and conflicts between the truth and
falsehood alternate in defeat and victory for the believers.
5. The Prophet sallallaahu 'alayhi wa sallam was known for his
truthfulness, and even his most vicious enemies testified to this.
6. The people of the Book recognise the Prophet by his characteristics
which they find in their books, and they know that he is the awaited
messenger from Allaah.
7. Arrogance and the keenness to maintain their worldly positions
prevented the people of the Bookfrom adhering to the truth and
accepting the message of the Prophet sallallaahu 'alayhi wa sallam .
8. Allaah grants guidance to whomever He wills.
9. As a sign of prophethood, Allaah made the Prophet aware of some of
the matters of the unknown and unseen.
10. Being hospitable is a part of the teachings of the Sunnah .
11. A Muslim must display might and pride regarding his religion,
especially whilst inviting disbelievers to Islam.
12. It is not permissible to greet disbelievers with Salaam .
13. Allaah supports the righteous with Karaamaat (i.e.
supernaturalabilities or occurrences), such as that which happened to
the hall which shook when the companions shouted: "Laa Ilaaha
Illallaah, Allaahu Akbar (i.e., none has the right to be worshipped
except Allaah, Allaah is The Greatest)."

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Suffering From Weak Faith

I have been a religious person for several years, but for a few months
I have been feeling that my mind and heart are devoid of faith and
will power. This matter is tormenting me and I said to myself that
perhaps this is a touch from the Shaytaan or something like that, and
it will go away when Ramadaan comes. But it has not gone away and
Ifind it very difficult to pray qiyaam al-layl (night prayers). I have
tried to read more Qur'aan despite this waswaas (whispering) and the
distress it is causing me. My situationhas started to affect me
socially, at work, in the family and in my religion. Now I am livingin
torment because of this and I cannot find the faith which I feel
hasbeen taken away from me. I feel that I will have a bad end and that
my faith will never return tome and that a seal has been placed over
my heart. When I go to the mosque to pray, which I have not stopped
doing, I feel that I am not like the other worshippers and I envy them
for theirfaith. I also feel put off by religion and often I cannot
listen to the Qur'aan or hadeeth (prophetic narrations), or listen to
tapes, except with great difficulty. Thisis tormenting me because I do
not want this, and I want to be like I was, a believer who loves the
religion because it is the truth, but I feel that I cannot control my
mind or my feelings. I have started to think about my sins which I
believe are the cause of this, and I have started to remember many
sins which I had forgotten, as if they are appearing before me one
after the other. Untilnow I am living with thistorment, misery and
distress. I do not know what has happened to me and what the solution
and the remedy is. Will my faith come back to me or is this a bad end
and a punishment from Allaah?Finally, please do not forget to make
du'aa' (supplication) for me.
Praise be to Allaah.
My brother, have great hope in Allaah, and do not let the Shaytaan
cause you to despair of the vast mercy of Allaah which He has
guaranteed for His believing slaves. What you are telling yourself
about this being a sign that you will die following something other
than that which Allaah wants is only insinuating whispers (waswaas)
from the Shaytaan and his deviant ideas by means of which he wants to
tempt the slaves of Allaah and lead them away from their religion. So
he comes to a righteous slave and whispers to him that his good deeds
are of no avail, or that he is doing them not for the sake of Allaah
but to show off topeople, so that they will think he is good. All of
these are the usual ways with which the Shaytaantries to trick the
slaves ofAllaah, especially those who show signs of beingrighteous –
of whom I think that you are one, although I do not praise anyone
before Allah – to hinder their efforts. We seek refuge with Allaah
from him.
You need to increase your hope and trust in Allaah Who forgives all
sins, and who accepts the slave who seeks His protection and refuge,
for He is the Most Merciful, the Oft-Forgiving and the Most Loving.
You should increase yourgood deeds, such as reading Qur'aan, giving
charity, remembering Allaah (dhikr), upholdingthe ties of kinship,
etc. The weakness which youfeel also happens to others, for it is
something natural. How many people were examples followed by others
and had a great deal of drive and ambition, then they lost their drive
and ambitionfor a long time, then it came back to them by the grace of
Allaah. Remember the words of the Prophet (peace and blessings of
Allaah be upon him): "Everybody has his time of energy, and every time
of energy is followed by a time of lethargy. But if a person tries to
follow a moderate path, then I have hope for him, but ifhe becomes one
who is pointed out (in the street), then do not think anything of
him."
(Narrated by al-Tirmidhi,2453; classed as hasan (sound) by al-Albaani
in Saheeh al-Tirmidhi, 1995).
What is meant by "Everybody has his time of energy" is eagerness for a
thing, energy and the desire to do good.
What is meant by "every time of energy is followed by a time of
lethargy" is tiredness, weakness and lack of movement.
"But if a person tries to follow a moderate path"means that the one
who has energy does his deeds in moderation and avoids going to
extremes when he is feeling energetic and avoids being negligent when
he is feeling lethargic.
"Then I have hope for him" means, I have hopethat he will be
successful, for he can continue following a middle course, and the
most beloved deeds to Allaah are those which are continuous.
"but if he becomes one who is pointed out (in the street)" means, if
he strives hard and goes to extremes in doing good deeds so that he
will become famous for his worship and asceticism, and he becomes
famous and people point him out to one another,
"then do not think anything of him" means,do not think that he is one
of the righteous, because he is showing off. He did not say, "do not
have hope for him," as an indication that he has already fallen, and
he will not be able to make up for what he hasmissed out on.
[From Tuhfat al-Ahwadhi]
Think about this hadeeth, and relate it to your own situation and the
situation of others: you will see a clear similarity. This hadeeth
clearly states that man goes through a stage of incomparable eagerness
and great focus and ambition, then suddenly he becomes weak and loses
that focus and eagerness and ambition.When he reaches this stage, he
must strive even harder to do obligatory duties and avoid haraam
(impermissible) things. Ifhe does that, then there is the hope that he
will succeed and progress, but if he falls into haraam things and
stopsdoing obligatory things, he will be lost and doomed.
So you must turn to Allaah a great deal, seek His forgiveness and ask
Him to make you steadfast until death. I also advise you to keep away
from haraam things. May Allaah forgive your sins and make things
easier for you.

Her father paid her university fees, then the university returned the fees as a prize to her; does her father have theright to take them?

I am a student who is excelling at university, and the university gave
me a prize as a reward for my achievements. Myfather asked me to use
itto pay for my university fees, then he changed his mind and did not
mention the prize-money again as he had asked me to do. Then it became
clear to me that this prize-money is like the university returning to
us the money that we had paid in fees. I thought it was only honest to
tell my father, but when I told him he said that it is his money, but
I think that it is mine, because the university returned it because of
my doing well. There is also a contract between me and the university
to theeffect that this is in return for something: for every year that
they return the fees, I will work in the university orthe government,
in any job and in any location they choose. If I do not accept this,
then I have to return the money. So Ihave worked very hard to get this
prize, and I have made a commitment to the university in return for
the money. I do intend to give my father the money, but please note
that he is not in need, because he owns property worth one million
dinars, whereas Ihave no money apart from this prize, and I want to
complete my graduate studies that myfather said he will sponsor me for
until I complete them.
Praise be to Allaah.
If the matter is as you say, that your father promised to pay the
university fees, then he decided not to ask you to give him the prize
that will be given to you,then it became clear thatthe prize was no
more than returning the university fees, then this prize belongs to
you andwhat your father paid previously was a gift with no intention
of asking for it back. This is in addition to the fact that you state
that the prize is in return for future work.
But we should point out that the father has the right to take from the
wealth of his child – male or female – whatever he needs, without
harming the child, because of the hadeeth of Jaabir ibn 'Abdillah (may
Allah be pleased with him), according to which a man said: O Messenger
of Allah, I have wealth and a son, and my fatherwants to take all my
wealth. He said, "You and your wealth belong to your father."
Narratedby Ibn Maajah, 2291; Ibn Hibbaan in his Saheeh, 2/142, from
the hadeeth of Jaabir; Ahmad, 6902 from the hadeeth of 'Abdullah ibn
'Amr.
Ahmad narrated from 'Amr ibn Shu'ayb from his father that his
grandfather said: A Bedouin came to the Messenger of Allah (blessings
and peace of Allah be upon him) and said: My father wants to take all
of my wealth. He said: "You and your wealth belong to your father. The
best of what you consume is what you yourself have earned and the
wealth of your son is part of your earnings, so consume it joyfully."
It has several isnaads and corroborating evidence that makes it saheeh.
See: Fath al-Baari, 5/211;Nasab ar-Raayah, 3/337
But this is subject to conditions that were laid out by the scholars:
1. The father should not be unfair to the son or harm him, or take
anything that he needs.
2. He should not take from the wealth of one son and give it to another son.
3. The father should be in need of the wealth; it is not
permissible for him to take that which he does not need, according to
the majority of fuqaha', apart from the Hanbalis, because of the
report narrated by al-Haakim (2/284) and al-Bayhaqi (7/480) from
'Aa'ishah (may Allah be pleased with her), who said: The Messenger of
Allah (blessings and peace of Allah be upon him) said: "Your children
are a gift from Allah to you, 'He bestows female (offspring) upon whom
He wills, and bestows male (offspring) upon whom He wills' [ash-Shoora
42:49], so they and their wealth belong to you if you need it."
Classed as saheeh by Shaykh al-Albaani in as-Silsilah as-Saheehah,
2564
Ibn Qudaamah (may Allah have mercy on him) said: The father may take
from his son's wealth whatever he wants and it becomes his, whether
the father needs what he takes or not, and whether the child is a
minor or an adult, subject to two conditions:
1. That he is not unfairto his child and does not harm him, and he
does not take anything that his son needs
2. and that he does not take from the wealthof one son and give it
to another.
Abu Haneefah, Maalik and ash-Shaafa'i said: Hedoes not have the right
to take from the wealth of his son except as much as he needs, because
the Prophet (blessings and peace of Allah be upon him) said: "Your
blood and your wealth are sacred to oneanother, as sacred as thisday
of yours, in this month of yours." Agreed upon. And it was narrated
that the Prophet (blessings and peace of Allah be upon him) said: "It
is not permissible (to take) the wealth of a Muslim unless he gives it
willingly." Narrated by ad-Daaraqutni. And because the son has full
possession of his own property, so it is not permissible to take it
from him.
End quote from al-Mughni, 5/395
You stated that your father is not in need; based on that, it is not
permissible for him to take anything from your wealth except with your
consent.
We appreciate your intention to give the money to your father, because
this comes under the heading of honouring him and treating him kindly.
We ask Allah to compensate you with good.
And Allah knows best.

Her father paid her university fees, then the university returned the fees as a prize to her; does her father have theright to take them?

What is the ruling on a woman who did 'umrah and cut a fingertip's
length from her hair, butshe did not take from all of her hair because
her hair is layered, and she could not take from all parts of it
because that istoo difficult? Does she have to do anything? Please
note that she was unaware of this matter, that it is obligatory to
take something from all parts of the hair.
Praise be to Allaah.
What is required is to cutthe hair following Hajj or 'Umrah, taking
from all parts of the head. For more information pleasesee the answer
to question no. 110804
If it is not possible to take from all parts of thehair, because the
hair is layered, then the woman should gather her hair and cut
something from the ends.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: Some
women have layered hair, as they call it, and it is not like braids
from which the length of a fingertip maybe cut. How can they cut from
all over the head?
He replied: It should be cut from each layer.
Then I asked him: But it is not possible to tell the layers apart.
He said: In that case it is sufficient to take from the ends.
End quote from Thamaraat at-Tadween.

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How can a woman shorten her hair in ‘umrah if it is layered?

What is the ruling on a woman who did 'umrah and cut a fingertip's
length from her hair, butshe did not take from all of her hair because
her hair is layered, and she could not take from all parts of it
because that istoo difficult? Does she have to do anything? Please
note that she was unaware of this matter, that it is obligatory to
take something from all parts of the hair.
Praise be to Allaah.
What is required is to cutthe hair following Hajj or 'Umrah, taking
from all parts of the head. For more information pleasesee the answer
to question no. 110804
If it is not possible to take from all parts of thehair, because the
hair is layered, then the woman should gather her hair and cut
something from the ends.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: Some
women have layered hair, as they call it, and it is not like braids
from which the length of a fingertip maybe cut. How can they cut from
all over the head?
He replied: It should be cut from each layer.
Then I asked him: But it is not possible to tell the layers apart.
He said: In that case it is sufficient to take from the ends.
End quote from Thamaraat at-Tadween.

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Islamic Stories - Story of a Wrestler Junaid Baghdadi

Junaid Baghdadi earned his livelihood as a professional wrestler. As
was the norm, the Leader of Baghdad announced one day,"Today, Junaid
Baghdadiwill demonstrate his skills as a wrestler, is there anyone to
challenge him." An elderly man shakily stood up with his neck
quivering and said, "I will enter the contest with him."
Whoever was witness to this scene could not contain themselves,
theyburst out howling with laughter, clapping their hands. The King
was bound by the law. He could not stop someone who of his own free
will entered the bout. The elderly man was given the permission to
enter the ring. He was about sixty-five years old. When Junaid
Baghdadi entered the ring, he wasdumbfounded as was the King and all
the spectators of the Kingdom who were present. The single thought
that occupied their minds was, "How will this old man be able to
fight?"
The old man addressed Junaid with these words,"Lend me your ears." He
then whispered, "I knowit is not possible for me to win this bout
against you, but I am a Sayyid, a descendant of Prophet Muhammad
(peace be upon him). My children are starving at home. Are you
prepared to sacrifice your name, your honour and position for the love
of Allah's Prophet and lose this bout to me? If you do this I will be
able to collect the prize money and thereby have the means to feed my
children and myself for an entire year. I will be able to settle all
my debts and above all, the master of both the worlds will be pleased
with you. Are you, Oh Junaid, not willing to sacrifice your honour
forthe sake of the children of Rasulullah (peace be upon him)?"
Junaid Baghdadi thought to himself,"Today, I have an excellent opportunity."
In a display of fervour Junaid Baghdadi executed a couple of
maneuvers, demonstrating his finesse so that the King does not suspect
any conspiracy. Junaid with a great display of antics did not use his
strength and allowed himself to be dropped. The elderly man mounted
his chest thus entitling him to the prize.
That night, Junaid Baghdadi had a dream of Prophet Muhammad (peace be
upon him) who said, "Oh Junaid, you have sacrificed your honour, your
nationally acclaimed fame, your name and position which was heralded
throughout Baghdad in the expression of your love for my children
whowere starving. As of today, your name is recorded in the register
of the Auliya (friends of Allah)."
Thereafter, this great wrestler learnt to defeat his nafs (desires)
and became one of the most eminent Auliya of his time!

Islamic Stories - A Sheet for the Prophet

Narrated Abu Hazim: I heard Sahl bin Saad saying, "A woman brought a
Burda (i.e. a square piece of cloth having edging). I asked, 'Do you
know what a Burda is?' They replied in the affirmative and said, "It
is a cloth sheet with woven margins." Sahl went on, "She addressed the
Prophet and said, 'I have woven it with my hands for you to wear.' The
Prophet took it as he was in needof it, and came to us wearing it as a
waist sheet. One of us said, 'O Allah's Apostle! Give it to me to
wear.' The Prophet agreed to give it to him. The Prophet sat with the
people for awhile and then returned(home), wrapped that waist sheet
and sent it tohim. The people said to that man, 'You haven't done well
by asking him for it when you know that he never turns down anybody's
request.' The man replied, 'By Allah, I have not asked him for it
except to use it as my shroud when I die." Sahl added; "Later it (i.e.
that sheet) was his shroud."
Source: Sahih Al Bukhari (Volume 3, Hadith# 306)
The person wanted to have the sheet for his shroud because he hoped
that Allah will show mercy towards him after death as he is covered in
a sheet that was worn by the Prophet. We can also hope for the same by
dressing ourselves with the lifestyle of the Prophet (peace be upon
him) as his simple lifestyle is the most beloved to Allah.

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25 Dua's from Al Qur'an

1. Our Lord! Grant us good in this world and good in the life to come
and keep us safe from the torment of the Fire (2:201)
2. Our Lord! Bestow on us endurance and make our foothold sure and
give us help against those who reject faith. (2:250)
3. Our Lord! Take us not to task if we forget or fall into error. (2:286)
4. Our Lord! Lay not upon us such a burden as You did lay upon those
before us. (2:286)
5. Our Lord! Impose not on us that which we have not the strength to
bear, grant us forgiveness and have mercy on us. You are ourProtector.
Help us against those who deny the truth. (2:286)
6. Our Lord! Let not our hearts deviate from the truth after You have
guided us, and bestow upon us mercy from Your grace. Verily You are
the Giver of bountieswithout measure. (3:8)
7. Our Lord! Forgive us our sins and the lack of moderation in our
doings, and make firm our steps and succour us against those who deny
the truth.(3:147)
8. Our Lord! Whomsoever You shall commit to the Fire, truly You have
brought [him] to disgrace, and never will wrongdoers find any helpers
(3:192)
9. Our Lord! Behold we have heard a voice calling us unto
faith:"Believe in your Lord" aswe have believed. (3:193)
10. Our Lord! Forgive us our sins and efface our bad deeds and take
our souls in the company of the righteous. (3:193)
11. Our Lord! And grant us that which you have promised to us by Your
messengers and save us from shame on the Day of Judgement. Verily
Younever fail to fulfill Your promise. (3:194)
12. Our Lord! We have sinned against ourselves,and unless You grant us
forgiveness and bestow Your mercy upon us, we shall most certainly be
lost! (7:23)
13. Our Lord! Place us not among the people who have been guilty of
evildoing. (7:47)
14. Our Lord! Lay open the truth between us and our people, for You
are the best of all to lay open the truth. (7:89)
15. Our Lord! Pour out on us patience and constancy, and make us die
as those who have surrendered themselves unto You. (7:126)
16. Our Lord! Make us not a trial for the evildoing folk, and save as
by Your mercy from people who deny the truth (10:85-86)
17. Our Lord! You truly know all that we may hide [in our hearts] as
well as all that we bring into the open, for nothing whatever, be it
on earth or in heaven, remains hidden from Allah (14:38)
18. Our Lord! Bestow on us mercy from Your presence and dispose of our
affairs for us in the right way. (18:10)
19. Our Lord! Grant that our spouses and our offspring be a comfort to
our eyes, and give us the grace to lead those who are conscious of
You. (25:74)
20. Our Lord! You embrace all things within Your Grace and Knowledge,
forgive those who repent and follow Your path, and ward off from them
the punishment of Hell. (40:7)
21. Our Lord! Make them enter the Garden of Edenwhich You have
promised to them, and to the righteous from among their fathers, their
wives and their offspring, for verily You are alone the Almighty and
the truly Wise. (40:8)
22. Our Lord! Relieve us of the torment, for we do really believe. (44:12)
23. Our Lord! Forgive us our sins as well as those of our brethren who
proceeded us in faith and let not our hearts entertain any unworthy
thoughts or feelings against [any of] those who have believed. Our
Lord! You are indeed fullof kindness and Most Merciful (59:10)
24. Our Lord! In You we have placed our trust, and to You do we turn
inrepentance, for unto Youis the end of all journeys.(60:4)
25. Our Lord! Perfect our light for us and forgive us our sins, for
verily Youhave power over all things. (66:8)/

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'GOOD NIGHT' Tips

I was looking out the window thinking about that person I care most
nda person dat came in2 my mind was U so just wanna say u good night.
beautiful thoughts in beautiful mind beautiful dreams in beautiful
eyes.so enjoy this beautiful night in beautiful dreams good night.
A late night greeting doesn't mean 'GOOD NIGHT'.It has a silent
msgsaying 'u' r my last thought as night sets in..
I'm whispering bcoz i don't want you to wake you up. You'll probably
read this tomorrow, but anyway,Good Night.
My heart Reacted,My eyes Detected. Between Thousands were Rejected..
But only U were Selected to be.. my sweetest love 4Ever.. Good Night.
Never,say dreaming is useless, because life is useless if you can't
dream. Have a nice dream..sweet Night.
Let the sweetest person come to your dreams tonight. But do not make
it a habit because Iam not free every night. Good night.
Throw your dreams into the space like a kite, Andyou do not know what
itwill bring back, A new Life,A new Friend,A new Love..Good Night.
Moon is happy and Sun is upset,why? Because sun is missing you, And
moon is gonna be with you, For the rest of the night,Good Night.
A bed of clouds for U to sleep, Diamond stars as your bedside lamp,
Angels from heaven singing lullabies for U,Good Night.

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True Essence of Hajj

A man came to visit Sayyiduna Junaid Baghdadi, whose life reflected no
change, even after having performed Hajj.
Sayyiduna Junaid asked him: "Where are you coming from?"
"Sir, I have returned after performing Hajj of the House of Allah",
was the reply.
"So, have you actually performed Hajj?"
"Yes, Sir, I have performed Hajj ", said the man.
"Did you pledge that you would give up sins when you left your home
for Hajj?" asked Sayyiduna Junaid.
"No, Sir, I never thought of that", said the man.
"Then, in fact, you did not even step out for Hajj. While you were on
the sacred journey and making halts at places during thenights, did
you ever think of attaining nearness to Allah?"
"Sir, I had no such idea."
"Then you did not at all travel to the Ka'bah, nor did ever visit it.
When you put on the Ihram garments, and discarded your ordinary dress,
did you make up your mind to abandon your evil ways and attitudes in
life as well?"
"No, Sir, I had no idea of that."
"Then, you did not even don the Ihram garments!" said Sayyiduna Junaid
ruefully. Then he asked; "When you stood in the Plain of Arafat and
were imploring Allah Almighty, did you have the feeling that you were
standing in Divine Presence and having a vision of Him?"
"No, Sir, I had no such experience.
Sayyiduna Junaid then became a liltle upset and asked: "Well, when you
came to Muzdalifah, did you promise that you would give up vain
desires of the flesh?"
"Sir, I paid no heed to this."
"You did not then come to Muzdalifah at all." Then he asked: 0″Tell
me, did you happen to catch glimpses of Divine Beauty when youmoved
round the Houseof Allah?"
"No, Sir, I caught no such glimpses."
"Then, you did not move around the Ka'bah at all." Then he said: "When
you made Sa'i (running) between the Safa and the Marwa,did you realize
the wisdom, significance and objective of your effort?"
"Sir, I was not at all conscious of this."
"Then you did not make any Sa'i!"Then he asked: "When you slaughtered
an animal at the place of sacrifice, did you sacrificeyour selfish
desires as well in the way of Allah?"
"Sir, I failed to give any attention to that!"
"Then, in fact you offered no sacrifice whatever."
"Then when you cast stones at the Jamarahs, did you make a resolve to
get rid of your evil companions and friends and desires?"
"No, Sir, I didn't do that."
"Then, you did not cast stones at all", remarked Sayyiduna Junaid
regretfully, and said:
"Go back and perform Hajj once again, giving due thought and attention
to all the requirements,so that your Hajj may bear some resemblance
with Prophet Ibrahim's Hajj, whose faith and sincerity has been
confirmed by the Qur'an: Ibrahim who carried out most faithfully the
Commands (of his Lord)." (53:37)

The Dignity of Madina

THE HOLY PROPHET HAZRAT MUHAMMAD MUSTAFA (Sallalaho Alaihe Wa Sallam)
has said that one who desires that he should die in Madina must always
endeavor that his last breath comes in Madina, I shall supplicate for
him (on the Day of Judgement). He has also said thatany one who gives
trouble to the people of Madina, Almighty Allah will put him in
trouble, and Allah the Almighty, angels and all the people will curse
him, and all his prayers and deeds will go in waste. The Holy Prophet
(Allah's grace and peace be upon him) has also said that the man who
deceives the people of Madina, hewill be reduced and dissolved (by way
of emaciation) as salt is dissolved in water. His personality shall
lose all integrity,worth etc. He has also said that the angels keep
vigilance on all the pathways to Madina and the Dajjal and the plague
(the must accursed disease) shall ever enterthe Holy city of Madina.
The Holy Prophet (Allah's grace and peace be upon him) has prayed to
Allah the Almighty that the blessing and prosperity of Madina may
increase more than two fold to those of Makkah.
Respectful Presence and Homage in the Most Sacred
Darbar of the Holy Prophet
(Allah's Peace and Grace be upon him.)
The Blessings of the visit and the loss of beneficence for negligent
by pass of Madina. It is said in theHoly Quran,
(TRANSLATION:- When people wrong themselves and (O Prophet) they come
to you to seek forgiveness from Allah and you also pray for their
forgiveness, they will Allah as the Acceptor of repentance and the
Most Merciful.)
The Holy Prophet (Allah's peace and grace be upon him) has also
said,"Any one who visit (for homage and salutation) My Grace,his
supplication become, wajib (essential) on me". He has also said that
any one who performs Haj and pays homage to my grave(i.e. after my
death), it is as if he paid visit to me in my life-time. He has also
said that the man who performs Haj and does not pay homage (Ziarat) to
me, he oppressed me.
PROBLEM:- The visit and the homage to sacred grave of the Holy Prophet
(Allah's grace and peace be upon him) has the blessings of a wajib.
PROBLEM:- Some people of perverted mentality try to disarrayed simple
hearted persons from paying visit to sacred Mazar of the Holy Prophet
(Allah's grace and peace be upon him) by false frights on the way to
Madina. Such threats and warnings should be discarded and spurned in
the due measure. The fact is that there is no place under the sky
which is more blessed and spiritually prosperous than the Madina
Sharif.
ETIQUETTES OF ZIARAT.
(1) After entering the limits of Madina Sharif he must make an
exclusive and most devoted Niyatof getting into the presence of Holy
Shrine. The Niyat must be most submissive and attentive toonly one
object and that is to present oneself as a down cast slave before his
most revered andhonored master discarding every thing else from the
mind and the heart.
(2) If it is the Farz Haj for which he has proceeded to the Holy Land,
then he should first perform the Haj and thereafter go Madina Tayyeba.
If however, Madina Tayyeba comes on his way to Makkah then it would be
an act of distinct misfortune and exhibition of extreme hard
heatedness to by pass Madina. Onthe other hand, he must avail of this
opportunity of offering Durood-o-Salaam in the presence of the Holy
Prophet (Allah's peaceand grace be upon him) and make this visit as a
source of success and acceptance of Haj. If it is a Haj-e-Nafil than
it permissible that he should perform the Haj and having thus achieved
the blessings of the Haj, he may visit Madina Tayyeba. The other way
is also is not without blessing if he first pays homage and respectful
Ziarat to the Holy Prophet (Allah's grace and peace be upon him) and
then perform the Haj with greater serenity and purity of heart and
mind as a reward of paying humbled attendant at Madina Munawwara
before proceeding to Haj. He may do as the thinks best according his
Niyat as it is the which determines the quality and sincerity of any
deed. It is also said that one gets whatever is hisNiyat.
(3) Throughout the way he must be more and more engrossed in reciting
Durood-o-Salaam increasing the speed and repetitive offering of the
Durood and verses of eulogy in the praiseand excellence of the Holy
Prophet Hazrat Muhammad Mustafa (Sallallaho Aliahe Wa Sallam).
(4) As the Haram-e-Madina comes nearer humility and selflessness
demands that puts off the foot wear and walks bare footed to the Holy
Shrine. When the Holy Qabba comes in sight the volume and intensity of
Durood-o-Salaammust be at it highest and sincerest.
(5) While entering the skirt of theMost sacred city on earth Madina
Munawwarah one should be inextricably engrossed in the contemplation
and reflection of the Most August Personality of the Holy Prophet
Hazrat Muhammad Mustafa `Sallallaho Alaihe wa Sallam. Entering the
city gate, put the right foot first and recite these verses,
(TRANSLATION:- I begin in the name of Allah, whatever Almightydesired,
there is no Power ety) with the entrance of Truth and make me exit
with the Exit of Truth. O Allah! open for me upon him and peace) what
You granted Your Friends and deliver me from the Fire (of He'll),
Forgive me and have Mercy on meO the One to Whom begins for Well being
are addressed.
(6) Before entering the Holy Masjid (Nabvi), one must make himself
relieved of all small necessities which are likely to detract the
attention and devotion a later stage of engrossment. Wazu and miswak
(still better is to have a bath) must be gone through, put on clean
(preferable white dress (new one is all the more suitable for the
occasion with added application of perfume corryleum.
(7) After thus having prompted oneself (with nothing external
reminding itself as wanting), he must the enter the Musjid-e-Nabvi
with utmost humility anddevotion attention to the One who is the Mercy
of the world and the Benefactor of all mankind the Most Beloved Friend
of Allah Hazrat Muhammad Mustafa (Sallallaho Alaihe wa Sallam). With
eyes down cast andheart filled with reflection on one's deeds, it is
most likely that tears with roll by and if one's hard heartedness
checks the flowof tears, sorrowful endeavors must be inwardly to melt
the stony heart, as the tears remorse true obeisance and utmost
humility and utter selflessness move the Throne of Almighty Allah and
with the affection and endearment of the greatest sympathizer and
benefactor of the down trodden humanity under the canopy of the sky.
(8) He must visit all the doors with Durood o Salam on the lips and in
the heart while entering every door, with Bismallah as if seeking
permission to enter with the eight foot as the first step.
(9) At that most auspicious moment every Musalman knows (should know)
what deep reverence and respect is needed with the heart, eyes, ears,
tongue, hand and foot all working in perfect unison and free from all
external instructions. One should not divert his attention towards the
arts and designs on the structural plane of observation.
(10) If some comes in front with whom there is other ward intimacy of
conversation, but here the occasion if quite different. Except for
formal salutation precious time should not he lost in talks etc.
(11) Never never should a word inharsh or loud voice be uttered within
the limits of the Masjid-e-Nabvi.
(12) It must be borne in mind with the deepest of Faith and Belief
that the Huzur Nabi Karim Sallallaho Alaihe wa Sallam is still alive
with the same true, real, wordly and physical qualities which he
possessed when he loved in this universe. His death in this world, as
indeed the deaths of all apostles of Allah was nothing but momentary
disappearance from the sight of the world, and that too to testify the
Divine Truth that every living being has to taste of death and when
that appointed moment arrives and passes they resume their life in the
different sphere and in the different world which invisible from our
human faculties, but they retain all their qualities, in a grander and
more prefined refined form. Imam Muhammad Ibne Haaj say in his book"
Mudkhal", Imam Ahmad Qistalami in his "Mawa'hib Ladunniyah" and other
in their books are of the same view viz,
(TRANSLATION:- There is no difference in the death and life of Hazrat
Sallallaho Aliahe wa Sallam, in respect of his observation of his
Ummah, he is aware with their condition their intentions, their
determinations and their hearts (contents). All these are so manifest
before thatno covering can hide them.)
Speaking about the visitors paying homage (with durood-o-salam) Imam
Mohaqqiq Ibnul Munsik in his "Mutawassit" and Ali Qari Maki in his
interpretation thereof have said,
(TRANSLATION:- Surely the Holy Prophet (Allah's grace and peace be
upon him) is fully aware of your presence, your standing andyour
salam, rather he is aware of all your activities and conditions, and
moving from one place to another and staying (at a certain place).
(13) After entering the Holy Masjid-e-Nabvi if it is the time of
congregation of the Farz Salat is taking or has already taken
place,they join the Jama'at, this will be,in itself inclusive of the
Nafil Salatof Tahiyat-ul-Masjid. If the time permit and it is not
makrooh time for offering Nafil prayers then two rakats of Thanks
giving for the blessing of being admitted in the presence of the
august and most honored personality of the Holy Prophet (Allah's peace
and grace be upon him) may be offered. The place for offering
Thanksgiving (Shukrana) prayers should be as close the Mehrab of the
Holy Masjid as possible.
(14) Now after this, one should proceed with respectful steps and eyes
lowered in reverence and utmost humility to the eternal resting place
(Mazar-e-Mubarak) of Holy Prophet (Allah's peace and grace be upon
him) from the eastern side so that you may reflecting visible that his
Merciful Benevolent glance is towards you. This is the most opportune
and blessed moment of your life which wordsand gestures in our
deficient sensibility can not comprehend.
(15) If you are fortunate to have the Divine Blessing, in those
auspicious moments you may place yourself at a distance of about a
yard with the back to Qibla and face to the Mazar-e-Mubarak and hand
locked as in namaz (Salat). Spent some moments in this position,
inwardly repeating and rehearsing the Durood-o-Salam, with the lips
and tongue motionless and soundless.
(16) In these auspicious momentswhen emotions and sentiments are
almost our flowing are should not be tempted, though reverentrally, to
kiss or touch the golden *** of the Mazar Aqdas. If should be kept in
mind at every moment of one's being fortunateenough to have been
blessed with the Divine Favour of presenting himself at such most
honored and dignified places in the Holy Lands of Makkah and Madina in
a broad perspective and most especially at the most sacred and
auspicious place in the proximity of the Holy Shrine at Madina
Munawwarah.
(17) Keeping the eyes humbly lowered in front of the Holy and
Mazar-e-Aqdas one should offer Durood-o-Salam in a modest toneby
reciting,
(TRANSLATION:- Peace be on you, O Holy Prophet! and the Mercy and
Blessing of Allah. Peace be onYou O The Messenger of Allah. Peace be
on You O the Best of TheCreatures of Allah. Peace be on You O The ***
of the sinners, Peace be on You and on Your Kin and on Your companions
and the Ummah all together.)
(18) As long as tongue, heart, mind can endure continue reciting
Durood-o-Salam, praying for forgiveness and prosperity of all
concerned in the world and the Hereafter, with particular beggings for
the **** by the Holy Prophet (Allah's peace and grace be on him)
beseeching,
(19) Then convey the salam on behalf of the persons who have specially
requested you, this is anobligatory permitted and commanded by the
Shariat.
(20) Then moving a little backward on your right hand or the west side
keeping your face at the visage of Hazrat Abu Bakr Siddique (may Allah
be pleased with him) offer the salutations in these words,
(TRANSLATION:- Peace be on You Othe vice regent of the Apostle of
Allah; Peace be on You O the Minister of the Apostle of Allah; Peace
be on You O the companionof the Apostle of Allah in the Caveand the
Mercy and the Blessings of Allah).
(21) Then moving back in the same way, and keeping your face towards
the Caliph Hazrat Umar (may Allah be please with him) offer your
salutations thus,
(TRANSLATION:- Peace be on You, O the Commander of the faithful; Peace
be on you O, is The Accomplishes of the Number of*Forty. Peace be on
you the Honorof Islam and all the Muslims and the Mercy and Blessing
of Allah.)
(22) Then return a little to the west in between the Holy Graves of
Hazrat Abu Bak'r and Hazrat Umar (may Allah be pleased with them) and
offer the salutation;
(TRANSLATION:- Peace be on you both the vice regents of the Apostle of
Allah, Peace be on you both O the Ministers of the Apostle of Allah;
Peace be on you both O who are having (eternal) rest at the sides of
the Apostle of Allah and the Mercy and Blessing of Allah. I beseech
you to **** for us before the Apostle of Allah, Allah's peace and
grace on him and you and the Blessing and Peace).
(23) All these places of salutations are the venues for theacceptance
of prayers (dua) in thepresence of Almighty Allah and it should be the
endeavour of every fortunate pilgrims to these places to offer
commulative and all embracing prayers for the wellbeing and prosperity
of all concerned. The best offering's are the presentation of
Durood-o-Salam. In addition he may recite,
(TRANSLATION:- O Allah! I make you witness and Your Apostle and Abu
Bakr and Umar and Your Angels who descend on this Shrine and who stay
here. I make them all witness and give evidence that there is no god
but You, You are Alone and there no companion to You and Muhammad
Sallallaho Alaihe Wa Sallam Your Abd and Your Apostle. O Allah! I
confess sins and acts of evil, Forgive me and have Favour on me as You
did to Your Friends. Indeed You are does of Beneficence and the
merciful Forgiven of sins. O our Lord! Grant us well being in the
world and (comforts) in the Hereafter and save us from the Fire (of
the He'll).
(24) Then he offer prayers near the Holy Pulpit.
(25) Her Thereafter he should offer two rakat's of Nafil in the"Plant
bed of the** Paradise" (Jannat Ki Kiyari).
----------------------------------------------------------------
*: Hazrat Umar was the fortieth person to accept Islam.
**:The space between the Holy Pulpit (Mimbar Sharif) and Holy
Apartment of the Holy Prophet (Allah's peace and grace be on him) or
Hujrah Sharif was declared as "Jannat Ki Kiyari" by him.
(26) Even otherwise he should offer prayer at every pillar of the Holy
Masjid (Masid-e-Nabvi). All these places have their own blessing.
(27) So long as one stays in Madina Munawwarah, he should not allow
any single breath go waste. Every available opportunity must be used
for Durood-o-Salam and prayers for all.
(28) While entering the Masjid-e-Nabvi a Niyat of Eitekaf for a stay
in the Holy place should he made that he will not come out of the
masjid unless some permissible excuse occurs. In faith this Niyat of
Eitekaf should be made while going into any masjid, reminding that
unless thewho process of prayer, worship iscompleted he will not
neither come out nor indulge in any un necessary talk/work with any
oneso long he stays in the masjid.
(29) It will be quite a good fortune if one gets the opportunity of
staying in Madina Tayyeba in the Holy month of Ramzan, especially
during the summer, the Holy Prophet (Allah's peace and grace be him)
has promised **** for a keeping fast in a hot season in the holy city
of Madina and staying there for this purpose.
(30) Here every good deed is rewarded upto fifty thousand times more
then at any place. Therefore the endeavour should be to spend as much
time in worship, recitation of the Holy Quran, Durood Sharif etc, as
is possible. Besides sadaqah and charity should also be given morein
Madina Munawwarah especiallyamong the needy and deserving.
(31) At least one full recital of the Holy Quran (all 30 Parts) should
be completed during the stay in the Masjid-e-Nabvi as well as in the
Hateem-e-Kaaba.
(32) To have a look (with a spirit of dignified inspiration and
reverence) is in itself an act of virtue and piety, so is the case
with the Holy Quran. Therefore it should be repeated as often as in
possible, reciting Durood-o-Salamon each occasion.
(33) After all the Five Salat (Namaz) or at at least twice daily in
the morning and every presentyourself at the specified spots to offer
salam in the presence of (Huzur) of the Holy Prophet, (Allah's grace
and peace be upon him).
(34) In the city or outside wherever the Tomb of the Mazar-e-Muqaddas
comes to sight stay for a while facing the site and offer
Durood-o-salam. To pass by the site without praying homage is an act
of grave impropriety anddisrespect.
(35) To abstain from the Jannat ofany Farz Name is by itself
undesirable and a sign of indifference to this part of worship (which
promotes feelingof solidarity among fellow attendants and other
besides), but to do so in the Masjide Nabvi, intentionally and
frequently shows the weakness of Eiman and disregard for the holy
Traditions (Ahadees) in this respect. The reward for the observance of
this level (Namaz with Jamat in the Masjid-e-Nabvi) is known to Allah
alone. But the Holy Prophet (Allah's peace and grace be upon him) has
said "For every one who does not a single Namaz with Jama'at in My
Masjid will be granted deliverance from the Fire of He'll (in the
Hereafter) and acts of duplicity and hypocrisy (in this world).
(36) One must endeavour to offer every prayer (Namaz) within the area
of the Masjid-e-Awwal whicha space of about 100 by 100 in length and
breadth in the life of the Holy Prophet (Allah's grace and peace be
upon him. This has now been extended many times due to the expansion
of Masjid-e-Nabvi from time to time thereafter. The whole Masjid
constitutes a single unit and every spot is equally holy and sacred,
but still the said spot has its spiritual and reverential
significance.
(37) Never keep your back at the Mazar-e-Sharif, even while offering
prayers (Salat) care should be taken to avoid the backbeing at the
site of the Mazar-e-Aqdas.
(38) It is not desirable to have a customary Tawaf of the
Roza-e-Anwar, nor prostrating nor bending one's back equal to that of
rukn. The real faith and reverence lies not in the external display of
respect but in faithful obedience and humble devotion to the Holy
Prophet Sallallaho Alaihe Wa Sallam.
(39) The ZIARAT OF JANNAT UL BAQEE is sunnat. After the Ziarat of the
Shrine of the Holy Prophet (Allah's peace and grace be upon him), a
visit to the Jannatul Baqee(graveyard) is also essential a especially
on Fridays, as a mark ofrespect to the departed revered souls. In this
famous and sacred Grave Yard are buried nearly ten thousand companions
of the' Holy Prophet (Allah's grace and peace be upon him), besides
those pious personages known as Tabe-een (those who followed or came
after the Holy Prophet (Allah's grace and peace be upon him) Taba
Tabe-een (who followed the T'abe-een), holy saints, scholars and
virtuous persons who are all countless in numbers. When a person
enters this grave yard, be should a Niyat to pray for all departed
person age buried there, saluting them thus,
(Peace be on you (all) dwelling the homes of the community of Believers.)
(You are our predecessors and if Allah The Excelled wills we shall
meet you. O Allah! Forgive all the Dwellers of Baqee. O Allah! Forgive
us and them.) He may recite some more rites and `dua' if he likes,
(TRANSLATION:- O Allah! Forgive usand our parents and our teachersand
our brothers and our sisters and our children and companionsand our
friends and him who ha right on us and him who made will for us and
all the Momin menand women and all the Muslim men and women.(Amin)
He then should visit the graves of the well known personages. Among
all the Dwellers of the Baqee the most dignified is Amirul Momineen
Hazrat Usman (may Allah be pleased with him.) He should visit his
grave and offersalutation

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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