You Were Like Spit

One day the Prophet (sal Allahu alaihi wa sallam) spat on his palm,
then putting his finger on it said: "Allah (subhana wa ta'ala) says,
'O son of Adam! How can you run away from Me, when I created you from
something like spit (semen). Then when I completed My creation ofyou
and molded you appropriately, you started walking around in two sheets
in such a way that your strut caused the earth to beginto shake. Then
you gathered wealth and hoarded it and when your soul reached your
collar bone then you began to say, 'Let me give in charity,' though
the time for giving in charity had passed.'" [Musnad Ahmed]
When Allah (subhana wa ta'ala) created his servant, the man's
condition was such that he understood nothing and could do nothing.
Hedid not bring anything with him of which he was owner, nor could he
give anything to anyone, nor could he prevent anybody from doing
anything. He could neither benefit nor harm anyone. In this condition
his complete dependenceon a perfectly powerful entity was obvious,
which everybody could witness. For a baby to be dependent this way is
true for every human that is born. He always remains dependent on the
One who created him. It does not happen that once he transfers to a
different condition where he can begin to feed himself and earn, heis
no longer dependent on his Creator.
Allah (subhana wa ta'ala),man's Creator, bestows His blessings upon
him, perfects His creation, dresses him in fine clothes, favours him
with the abilities to think, understand and see, gives him knowledge,
and gives strength to his arms and legs, till he begins to have other
people like him work for him. He makes animals subservient to his
command, and he begins to dig canals through outthe land. He begins to
plant orchards, cleaving the ground he lays the foundations of tall
buildings, and begins to contemplate and work out his problems, and he
implements procedures to protect himself from the harmful creatures of
the earth. He achieved allthis with the permission and help of Allah
(subhana wa ta'ala).
But what happens is that this poor creature beginsto think that he has
a share in the ownership of these things and he begins to think of
himselfas king along with Allah, even though he is well acquainted
with his priorcondition. He forgets his previous helplessness,
poverty, need and dependence, as though he were never a beggar and
totally dependent onAllah, as though it were someone other than him
who depended on Allah to be born without defect, to be clothed, fed
and established on earth.
Allah (subhana wa ta'ala) is "Al-Ghani." He is rich and you are poor.
Whatever you have, is from Him. He does not depend on you, you depend
on Him to satisfy your littlest needs. Don't forget that. Don't be
proud, don't hoard your blessings, and give charity generously in
gratitude to Allah.

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Building more houses than are needed and paying zakaah on them

I have read in one hadeeth that if a man builds houses more than what
is required then onthe day of judgement hewill have to carry those
houses a burden on his back. I would like to know that if one pays
proper zakat of the extrahouses then still he has to burden those on
his back on the day of judgement.
Praise be to Allaah.
Firstly:
We do not know of this hadeeth to which you refer. The one who it is
proven will carry things on his back on the Day of Resurrection is the
one who took things unlawfully from others in this world, whether by
force or by stealth, or stealing booty from the battlefield before the
spoils of war were distributed.
It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: The Prophet (peace and blessings of Allaah be upon him) stood
before us and spoke about war booty and how serious the matter is. He
said,
"I should not like to see anyone amongst you on the Day of
Resurrection, carrying on his neck a sheep that will be bleating, or
carrying on his neck a horse that willbe neighing, saying: 'O
Messenger of Allaah! Help me!' and I will reply, 'I cannot do anything
for you, for I have conveyed Allaah's Message to you.' Nor should I
like to see a man carrying on his neck, a camel that will be grunting,
saying: 'O Messenger of Allaah! Help me!' and I will reply, 'I cannot
do anything for you, for I have conveyed Allaah's Message to you.' Or
one carrying on his neck gold and silver, saying: 'O Messenger of
Allaah! Help me!' and I will reply, 'I cannot do anything for you, for
I have conveyed Allaah's Message to you.' or one carrying clothes that
willbe fluttering, saying: 'O Messenger of Allaah! Help me!' and I
will reply, 'I cannot do anything for you, for I have conveyed
Allaah's Message to you.'"
Narrated by al-Bukhaari,2908; Muslim, 1831
Secondly:
With regard to a Muslim building a house that is bigger than he and
his family need, Ibn Hazm said:
(The scholars) are agreed that it is obligatory for a man to build
that which will shelter him and his family from prying eyes and from
cold, heat and rain, or to buy a house or dwelling that will cover him
in the mannermentioned. And they agreed that it is permissible to seek
to earn more money and build a more spacious house so long as that is
done by halaal means and he fulfils all his duties towards Allaah, but
they differed as to whether that is makroohor not."
Maraatib al-Ijmaa', p. 155
What the Muslim should do is not to go to excess in matters of this
world, and to limit himself to what he needs, based onthe general
meaning of the verses which forbid extravagance, such as the verse in
which Allaahsays (interpretation of the meaning):
"And those who, when they spend, are neither extravagant nor
niggardly, but hold a medium (way) between those (extremes)"
[al-Furqaan 25:67]
Al-Tirmidhi (4283) narrated from Khabbaab(may Allaah be pleased with
him) that the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "A person will be rewarded for all his spending except
what he spends on building." Classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi. Also narrated by al-Bukhaari (5672) from Khabbaab (may
Allaah be pleased with him). Ibn Hajar said: This is understood as
referring to what exceeds one's requirements.
This is also indicated by the way the Prophet (peace and blessings of
Allaah be upon him) was: he rose above preoccupation with this world,
and warned his ummah against indulging in worldly pleasures, as he
said in the hadeeth: "By Allaah, Ido not fear poverty for you but I
fear prosperity in this world as those who came before you became
prosperous, andyou start to compete with one another in worldly gains,
as they did, then you will be destroyed as they were."
Narrated by al-Bukhaari,3158; Muslim, 2961.
Thirdly:
There is no zakaah due on the houses that a Muslim builds for his
family or children, even if their value rises. And houses that he
builds to rent them out are not subject to zakaah themselves, rather
zakaah is due on the rent if it reaches the nisaab and one whole hijri
year has passed. Houses that he builds in order to sell them are
subject to zakaah, because they are a kind of trade goods, so after
one year has passed he should calculate their value and pay zakaah
onthem, one-quarter of one-tenth of the total value.

And Allaah knows best.

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A Description of Hellfire

God will blacken the faces of the people of Hell:
"On the Day (some) faceswill turn white and (some) faces will turn
black. As for those whose faces turn black. (to them it will be
said), 'Did you reject faith afteryour belief? Then taste the
punishment for whatyou used to reject.'" (Quran 3:106)
Their faces will be such as if the night has covered them:
"But they who have earned (blame for) evil doings – the recompenseof
an evil deed is its equivalent, and humiliation will cover them. They
will have from God no protector. It will be as if their faces are
covered with pieces of the night – so dark (are they). Those are
thecompanions of the Fire; they will abide therein eternally." (Quran
10:27)
The Fire will surround the unbeliever on all sides just as sins
surrounded him like a sheet wound around his body:
"Theirs will be a bed of Fire and over them coverings (of Fire)…" (Quran 7:41)
"On the Day when the torment (of Hell) will cover them from above them
and from underneath their feet." (Quran 29:55)
"…and surely Hell will surround the unbelievers…" (Quran 9:49)
The Fire of Hell will leap up to the hearts. The Fire will penetrate
their super-sized bodies and reach the innermost depths:
"No! He will surely be thrown into the Crusher. And what can make you
know what is the Crushers? It is the fire of God, (eternally) fueled,
which mounts directed at the hearts." (Quran 104:4-7)
The Fire will split the entrails as mentioned bythe Prophet:
"A man will be brought on the Day of Resurrection and throwninto the
Fire. Then his entrails will be spilled out into the Fire and he will
be forced to walk around and around like a donkey in a treadmill. The
people of Hell will gather around him and say, 'O so-and-so, what
iswrong with you? Did you not enjoin us to do good and forbid us to
dowrong?' He will say, 'I used to order you to do good, but I did not
do it and I used to forbid you to do evil, but I used to do it
myself.' Then he will walk around and around like a donkey in a
treadmill." [1]
God has described the chains, yokes, and fetters of Hell. They will
be tied up with chains and dragged with yokes on their necks:
"for the rejecters We have prepared iron chains, yokes, and a blazing
Fire." (Quran 76:4)
"With Us are fetters (to bind them), and a Fire (to burn them), and a
food that chokes, and a penalty grievous." (Quran 73:12-13)
"We will put yokes on the necks of the unbelievers. It would only be
requital for theirevil deeds." (Quran 34:33)
"when yokes will be put round their necks and the chains, they will be
dragged along." (Quran 40:71)
"(The stern command will say): seize him and bind him, and burn him in
the blazing Fire, further, make him marchin a chain, whereof the
length is seventy cubits."(Quran 69:30-32)
The pagan gods and all other deities that were worshipped besides
Godwho people thought willbe their intercessors with God and bringing
them closer to Him will be thrown into Hell with them. This will be
to humiliate and demonstrate that these false gods have no power,
"Indeed, you (disbelievers), and that which you worship other than
God, [2] are but fuel for Hell. Verily, you will enter it. Had these
(false deities) been(actual) gods, they would not have entered there,
but all will eternally abide therein." (Quran 21:98-99)
When the unbeliever will see Hell, he will be filled with remorse, but
it will not be of any benefit:
"And they will feel regretwhen they see the punishment; and they will
be judged in justice, and they will not be wronged." (Quran 10:54)
The unbeliever will pray for his death when they sense its heat,
"And when they are thrown into a narrow place therein bound in chains,
they will cry out thereupon for destruction. (They will be told), 'Do
not cry this Day for one destruction but cry for much destruction.'"
(Quran 25:13-14)
Their screams will get louder and they will call onto God hoping He
will take them out of Hell:
"And they will cry out therein, 'Our Lord, remove us; we will do
righteousness – other than what we were doing!'" (Quran 35:37)
They will realize theirs sins and the error of stubborn disbelief:
"And they will say, 'If only we had been listening or reasoning, we
would not be amongthe companions of the Blaze.' And they will admit
their sin, so (it is) alienation for the companions of the Blaze."
(Quran 67:10-11)
Their prayers will be rejected:
"They will say, 'Our Lord, our wretchedness overcame us, and we were a
people astray. Our Lord, remove us from it, and if we were to return
(to evil), we would indeed be wrongdoers.' He will say, 'Remain
despised therein and do not speak to Me.'" (Quran 23:106-108)
After that, they will call the keepers of Hell asking them to
intercedeto God on their behalf for reduction in torment:
"And those in the Fire will say to the keepers ofHell, 'Supplicate
your Lord to lighten for us a day from the punishment.' They will
say, 'Did there not come to you your messengers with clear proofs?'
They will say, 'Yes.' They will reply, 'Then supplicate (yourselves),
but the supplication of the disbelievers is not exceptin error.'"
(Quran 40:49-50)
Their will even plead for their own destruction to relieve themselves
of thepain:
"And they will call, 'O Malik, let your Lord put an end to us!' He
will say, 'Indeed, you will remain.'" (Quran 43:77)
They will be told the punishment will never be reduced, it is eternal:
"Then be patient or impatient – it is all the same for you. You are
only being recompensedfor what you used to do.'" (Quran 52:16)
They will weep for a long time:
"So let them laugh a little and then weep much as recompense for what
they used to earn."(Quran 9:82)
They will weep until no tears are left, then that they will weep
blood, which will leave its traces as described by the Prophet:
"The people of Hell will be made to weep, and they will weep until
theyhave no tears left. Then they will weep blood until they have, as
it were, channels in their faces, if ships were put in them, they
would float."

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Biographies of the Companions (Sahabah) - Abdullah ibn Abbas

Abdullah was the son of Abbas, an uncle of the noble Prophet. He was
born just three years before the Hijrah. When the Prophet died,
Abdullah was thusonly thirteen years old.
When he was born, his mother took him to the blessed Prophet who put
some of his saliva on the babe's tongue even before he began to
suckle. This was thebeginning of the close and intimate tie between
Abbas and the Prophet that was to be part of a life-long love and
devotion.
When Abdullah reached the age of discretion, he attached himself to
the service of the Prophet. He would run to fetch water for him when
he wanted to make wudu. During Salat, he would stand behind the
Prophetin prayer and when the Prophet went on journeys or expeditions,
he would follow next in line to him. Abdullah thus became like the
shadow of the Prophet, constantly in his company.
In all these situations he was attentive and alert to whatever the
Prophet did and said. His heart was enthusiastic and his young mind
was pure and uncluttered, committing the Prophet's words to memory
with the capacity and accuracy of a recording instrument. In this way
and through his constant researches later, as we shall see, Abdullah
became one of the most learned companionsof the Prophet, preserving on
behalf of later generations of Muslims, the priceless words of the
Messenger of God. It is said that he committed to memory about one
thousand, six hundred and sixty sayings of theProphet which are
recorded and authenticated in the collections of al-Bukhari and
Muslim.
The Prophet would often draw Abdullah as a child close to him, pat him
on the shoulder and pray: "O Lord, make him acquire a deep
understanding of the religion of Islam and instruct him in the meaning
and interpretation of things."
There were many occasions thereafter when the blessed Prophet would
repeat this dua or prayer for his cousin and before long Abdullah ibn
Abbas realized that his life was to be devoted to the pursuit of
learning and knowledge.
The Prophet moreover prayed that he be granted not just knowledge and
understanding but wisdom. Abdullah related the following incident
about himself: "Once the Prophet, peace be upon him, was on the point
of performing wudu. I hurried to get water ready for him. He was
pleased with what Iwas doing. As he was about to begin Salat, he
indicated that I should stand at his side. However, I stood behind
him. When the Salat was finished, he turned to me and said: 'What
prevented you from being at my side, O Abdullah?' 'You are too
illustrious and too great in my eyes for me to stand side by sidewith
you,' I replied.
Raising his hands to the heavens, the Prophet then prayed: 'O Lord,
grant him wisdom." The Prophet's prayer undoubtedly was granted for
the young Abdullah was to prove time and again that he possessed a
wisdom beyond his years. But it was a wisdom that came only with
devotion and thedogged pursuit of knowledge both during the Prophet's
lifetime and after his death.
During the lifetime of the Prophet, Abdullah would not miss any of his
assemblies and he would commit to memory whatever he said. After the
Prophet passed away, he would take care to go to as many companions as
possible especially those who knew the Prophet longer and learn from
them what the Prophet had taught them. Whenever he heard that someone
knew a hadith of the Prophet which he did not know he would go quickly
to him and record it. He would subject whatever he heard to close
scrutiny and check it against other reports. He would go to as many as
thirtycompanions to verify a single matter.
Abdullah described what he once did on hearing that a companion of the
Prophet knew a hadith unknown to him: "I went to him during the time
of the afternoon siesta and spread my cloak in front of his door. The
wind blew dust on me (as I sat waiting for him). If I wished Icould
have sought his permission to enter and he would certainly have given
me permission. But I preferred to wait on him so that he could be
completely refreshed. Coming out of his house and seeing me in that
condition he said: 'O cousin of the Prophet! What's the matter with
you? If you had sent for me I would have come to you.' 'I am the one
who should come to you, for knowledge is sought, it does notjust
come,' I said. I asked him about the hadith and learnt from him."
In this way, the dedicated Abdullah would ask, and ask, and go on
asking. And he would sift and scrutinize the information he had
collected with his keen and meticulous mind.
It was not only in the collection of hadith that Abdullah specialized.
He devoted himself to acquiring knowledge in a wide variety of fields.
He had a special admiration for persons like Zayd ibn Thabit, the
recorderof the revelation, the leading judge and jurist consult in
Madinah, an expert in the laws of inheritance and in reading theQuran.
When Zayd intended to go on a trip, the young Abdullah would stand
humbly at his side and taking hold of the reins of his mount would
adopt the attitude of a humble servant in the presence of his master.
Zayd would say to him: "Don't, O cousin of the Prophet."
"Thus we were commanded to treat the learned ones among us," Abdullah
would say. "And Zayd would say to him in turn:"Let me see your hand."
Abdullah would stretch out his hand. Zayd, taking it, would kiss it
and say: "Thus we were commanded to treat the ahl al-bayt members of
the household of the Prophet."
As Abdullah's knowledge grew, he grew in stature. Masruq ibn alAjda
said of him: "Whenever I saw Ibn Abbas, I would say: He isthe most
handsome of men. When he spoke, I would say: He is the most eloquent
of men. And when he held a conversation, I would say: He is the most
knowledgeable of men."
The Khalifah Umar ibn al-Khattaboften sought his advice on important
matters of state and described him as "the young man of maturity".
Sad ibn abi Waqqas described him with these words: "I have never seen
someone who was quicker in understanding, who had more knowledge and
greater wisdom than Ibn Abbas. I have seen Umar summon him to discuss
difficult problems in the presence of veterans of Badr from among the
Muhajirin and Ansar. Ibn Abbas would speak and Umar would not
disregard what he had to say."
It is these qualities which resulted in Abdullah ibn Abbas being known
as "the learned man of this Ummah".
Abdullah ibn Abbas was not content to accumulate knowledge. He felt he
had a dutyto the ummah to educate those in search of knowledge and the
general masses of the Muslim community. He turned to teaching and his
house became a university - yes, a university in the full sense of the
word, a university with specialized teaching but with the difference
that there was only one teacher Abdullah ibn Abbas.
There was an enthusiastic response to Abdullah's classes. One of his
companions describeda typical scene in front of his house: "I saw
people convergingon the roads leading to his house until there was
hardly anyroom in front of his house. I went in and told him about the
crowds of people at his door and he said: 'Get me water for wudu.'
He performed wudu and, seatinghimself, said: 'Go out and say to them:
Whoever wants to ask about the Quran and its letters (pronunciation)
let him enter.'
This I did and people entered until the house was filled. Whatever he
was asked, Abdullah was able to elucidate and even provide additional
information to what was asked. Then (to his students) he said: 'Make
way for your brothers.'
Then to me he said: 'Go out and say: Who wants to ask about theQuran
and its interpretation, let him enter'.
Again the house was filled and Abdullah elucidated and provided more
information thanwhat was requested."
And so it continued with groups of people coming in to discuss fiqh
(jurisprudence), halal and haram (the lawful and the prohibited in
Islam), inheritance laws, Arabic language, poetry and etymology.
To avoid congestion with many groups of people coming to discuss
various subjects on a single day, Abdullah decided to devote one day
exclusively for a particular discipline. On one day, only the exegesis
of the Quran would be taught while on another day only fiqh
(jurisprudence). The maghazi or campaigns of the Prophet, poetry, Arab
history before Islamwere each allocated a special day.
Abdullah ibn Abbas brought to his teaching a powerful memoryand a
formidable intellect. His explanations were precise, clear and
logical. His arguments were persuasive and supported by pertinent
textual evidence and historical facts.
One occasion when his formidable powers of persuasion was used was
duringthe caliphate of Ali. A large number of supporters of Ali in his
stand against Muawiyah had just deserted him. Abdullah ibn Abbas went
to Ali and requestedpermission to speak to them. Alihesitated fearing
that Abdullah would be in danger at their hands but eventually gave
way on Abdullah's optimism that nothing untoward would happen.
Abdullah went over to the group. They were absorbed in worship. Some
were not willing to let him speak but others wereprepared to give him
a hearing.
"Tell me" asked Abdullah, "what grievances have you against the cousin
of the Prophet, the husband of his daughter and thefirst of those who
believed in him?"
"The men proceeded to relate three main complaints against Ali. First,
that he appointed men to pass judgment in matters pertaining to the
religion of God - meaning that Ali had agreed toaccept the arbitration
of Abu Musa al-Asbari and Amr ibn al-Asin the dispute with Muawiyah.
Secondly, that he fought and didnot take booty nor prisoners of war.
Thirdly, that he did not insist on the title of Amir al-Muminin during
the arbitration process although theMuslims had pledged allegiance to
him and he was their legitimate amir. To them this was obviously a
sign of weakness and a sign that Ali was prepared to bring his
legitimate position as Amir al-Muminin into disrepute.
In reply, Abdullah asked them that should he cite verses from the
Quran and sayings of the Prophet to which they had no objection and
which related to their criticisms, would they be prepared to change
their position. They replied that they would and Abdullah
proceeded:"Regarding your statement that Ali has appointed men to pass
judgment in matters pertaining to Allah's religion, Allah Glorifiedand
Exalted is He, says: 'O you who believe! Kill not game whilein the
sacred precincts or in pilgrim garb. If any of you do so
intentionally, the compensation is an offering, of a domestic animal
equivalent to the one he killed and adjudged by two just men among."
"I adjure you, by God! Is the adjudication by men in matters
pertaining to the preservation of their blood and their lives and
making peace between them more deserving of attention than
adjudication over a rabbit whose value is onlya quarter of a dirham?"
Their reply was of course that arbitration was more important in the
case of preserving Muslim lives and making peace among them than over
the killing of game in the sacred precincts for which Allah sanctioned
arbitration by men.
"Have we then finished with thispoint?" asked Abdullah and theirreply
was: "Allahumma, naam - O Lord, yes!" Abdullah went on:"As for your
statement that Ali fought and did not take prisoners of war as the
Prophet did, do you really desire to take your "mother" Aishah as a
captive and treat her as fair game in the way that captives are
treated? If your answer is"Yes", then you have fallen into kufr
(disbelief). And if you say that she is not your "mother", you would
also have fallen into astate of kufr for Allah, Glorified and Exalted
is He, has said: 'The Prophet is closer to the believersthan their own
selves and his wives are their mothers (entitledto respect and
consideration).' (The Quran, Surah al-Ahzab, 34:6).
"Choose for yourself what you want," said Abdullah and then he asked:
"Have we then finishedwith this point?" and this time too their reply
was:"Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your
statement that Ali has surrendered the title of Amir al-Muminin,
(remember) that theProphet himself, peace and blessings of God be on
him, at the time of Hudaybiyyah, demanded that the mushrikin write in
the truce which he concluded with them: 'This is what the Messenger of
God has agreed...' and they retorted: 'If we believed that you were
the Messenger of God we would not have blocked your way to the Kabah
nor would we have fought you. Write instead: 'Muhammad the son of
Abdullah.' The Prophet concededtheir demand while saying: 'By God, I
am the Messenger of God even if they reject me." At this point
Abdullah ibn Abbas asked the dissidents: "Have we then finished with
this point? and their reply was once again:
"Allahumma, naam - O Lord, yes!"
One of the fruits of this verbal challenge in which Abdullah displayed
his intimate knowledge of the Quran and the sirah of the Prophet as
well as his remarkable powers of argument and persuasion, was that the
majority, about twenty thousand men, returned to the ranks of Ali.
About four thousand however remained obdurate. These latter came to be
known as Kharijites.
On this and other occasions, the courageous Abdullah showed that he
preferred peace above war, and logic against force and violence.
However, he was not only known for his courage, his perceptive thought
and his vast knowledge. He was also known for his great generosity and
hospitality. Some of his contemporaries said of his household: "We
have not seen a house which has more food or drink or fruit or
knowledge thanthe house of Ibn Abbas."
He had a genuine and abiding concern for people. He was thoughtful and
caring. He once said: "When I realize the importance of a verse of
God's Book, I would wish that all people should know what I know.
"When I hear of a Muslim ruler who deals equitably and rules justly, I
am happy on his accountand I pray for him...
"When I hear of rains which fail on the land of Muslims, that fills me
with happiness..."
Abdullah ibn Abbas was constant in his devotions. He kept voluntary
fasts regularly and often stayed up at night in Prayer. He would weep
while praying and reading the Quran. And when reciting verses dealing
with death, resurrection and the life hereafter his voice would be
heavy from deep sobbing.
He passed away at the age of seventy one in the mountainous city of Taif.

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