Advice to Muslim Sisters

In this Western world and environment that welive in, we sadly see
that Muslim females (teenagers) are the target of the Kufaar. Their
aim is to cause Muslim females to lose their respect and integrity,
taking them away from a pious and truly fruitful Islamic life. Many
Muslims females throughout the world today are caught in the trap of
drugs, alcohol, club going, adultery and various other
detrimentalactivities.
My respected Muslim Sisters! Look at what you are doing and see for
yourself whether you arecausing benefit or harm to your selves?
Think of what you are doing and, then Remember! That AlmightyAllah is
watching your every action. My dear Muslims sisters! Dress
Islamically, Do not try to copy the West. Do not strive to look and
dress like the Kufaar. After you leave this world, you being a
duplicate of any film or pop-star will not be of any assistance to you
in your grave or in the hereafter. Forget anddivorce yourself from
thetraps of the West. Instill in yourself true beauty, true respect
and true integrity. Rather than trying to portray a pop-star or any
other Kaafir. Portray Sayyida Faatima Zahra (radi Allahu anha), the
Blessed daughter of the Prophet (sallal laahu alaihi wasallam). She
who will be the Queen of the Maidens of Jannat.
Do you wish to enter Jannah? Do you wish to be in the companionship?

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Umm Salamah - Biographies of the Companions (Sahabah)

Umm Salamah! What an eventfullife she had! Her real name was Hind. She
was the daughter of one of the notables in the Makhzum clan nicknamed
"Zad ar-Rakib" because he was well known for his generosity
particularly to travelers. Umm Salamah's husband was Abdullah ibn
Abdulasad and theyboth were among the first persons to accept Islam.
Only Abu Bakr and a few others, who could be counted on the fingers of
one hand, became Muslims before them.
As soon as the news of their becoming Muslims spread, the Quraysh
reacted with frenzied anger. They began hounding andpersecuting Umm
Salamah and her husband. But the couple did not waver or despair and
remained steadfast in their new faith.
The persecution became more and more intense. Life in Makkahbecame
unbearable for many of the new Muslims. The Prophet, peace be upon
him, then gave permission for them to emigrateto Abyssinia. Umm
Salamah and her husband were in the forefront of these muhajirun,
seekers of refuge in a strange land. For Umm Salamah it
meantabandoning her spacious home and giving up the traditional tiesof
lineage and honor for something new, hope in the pleasure and reward
of Allah.
Despite the protection Umm Salamah and her companions received from
the Abyssinian ruler, the desire to return to Makkah, to be near the
Prophet and the source of revelation and guidance persisted.
News eventually reached the muhajirun that the number of Muslims in
Makkah had increased. Among them were Hamzah ibn Abdulmuttalib and
Umar ibn al-Khattab. Their faith had greatly strengthened the
community and the Quraysh they heard, had eased the persecution
somewhat. Thus a group of the muhajirun, urged on by a deep longing in
their hearts, decided to return to Makkah.
The easing of the persecution was but brief as the returnees soon
found out. The dramatic increase in the number of Muslims following
the acceptance of Islam by Hamzah and Umar only infuriated the Quraysh
even more. They intensified their persecution andtorture to a pitch
and intensity not known before. So the Prophet gave permission to his
companions to emigrate to Madinah. Umm Salamah and her husband were
among the first to leave.
The hijrah of Umm Salamah and her husband though was not as easy as
they had imagined. In fact, it was a bitter and painful experience and
a particularly harrowing one for her.
Let us leave the story now for Umm Salamah herself to tell...
When Abu Salamah (my husband) decided to leave for Madinah, he
prepared a camel from me, hoisted me on it and placed our son Salamah
on my lap. My husband then took the lead end went on without stopping
or waiting for anything. Before we were out of Makkah however some men
from my clan stopped us and said to my husband:
"Though you are free to do whatyou like with yourself, you have no
power over your wife. She is our daughter. Do you expect us to allow
you to take her away from us?"
They then pounced on him end snatched me away from him. My husbands
clan, Banu Abdulasad, saw them taking both me and my child. They
became hot with rage.
"No! By Allah," they shouted,"we shall not abandon the boy. He is our
son and we have a first claim over him." They took him by the hand and
pulled him away from me. Suddenly in the space of a few moments, I
foundmyself alone and lonely. My husband headed for Madinah by himself
and his clan had snatched my son away from me.My own clan, Banu
Makhzum, overpowered me and forced me to stay with them.
From the day when my husband and my son were separated from me, I went
out at noon every day to that valley and sat in the spot where this
tragedy occurred. I would recall those terrible moments and weep until
night fell on me.
I continued like this for a year orso until one day a man from the
Banu Umayyah passed by and saw my condition. He went back to my clan
and said: "Why don't you free this poor woman? You have caused her
husband and her son to be taken away from her." He went on trying to
soften their hearts and play on their emotions. At last they said to
me. 'Go and join your husband if you wish."
But how could I join my husband in Madinah and leave my son, a piece
of my own flesh and blood, in Makkah among theBanu Abdulasad? How
could I befree from anguish and my eyes be free from tears were I to
reach the place of hijrah not knowing anything of my little son left
behind in Makkah?
Some realized what I was going through and their hearts went out to
me. They petitioned the Banu Abdulasad on my behalf and moved them to
return my son. I did not now even want to linger in Makkah till I
found someone to travel with me and Iwas afraid that something might
happen that would delay or prevent me from reaching myhusband. So I
promptly got my camel ready, placed my son on my lap and left in the
direction of Madinah .
I had just about reached Tanim (about three miles from Makkah)when I
met Uthman ibn Talhah. (He was a keeper of the Kabah inpre-lslamic
times and was not yet a Muslim.)
"Where are you going, Bint Zad ar-Rakib?" he asked.
"I am going to my husband in Madinah."
"And there isn't anyone with you?"
"No, by Allah. Except Allah and my little boy here."
"By Allah. I shall never abandon you until you reach Madinah," hevowed.
He then took the reins of my camel and led us on. I have, by Allah,
never met an Arab more generous and noble than he. When we reached a
resting place, he would make my camel kneel down, wait until I
dismounted, lead the camel to a tree and tether it. He would thengo to
the shade of another tree. When we had rested he would get the camel
ready and lead us on.
This he did every day until we reached Madinah. When we got to the
village near Quba (about two miles from Madinah) belonging to Banu Amr
ibn Awf, he said, "Your husband is in this village. Enter it with the
blessings of God. "
He turned back and headed for Makkah. Their roads finally met after
the long separation. Umm Salamah was overjoyed to see her husband and
he was delighted to see his wife and son.
Great and momentous events followed one after the other. There was the
battle of Badr in which Abu Salamah fought. The Muslims returned
victorious and strengthened. Then there was the battle of Uhud in
which the Muslims were sorely tested. Abu Salamah came out of this
wounded very badly. He appeared at first to respond wellto treatment,
but his wounds never healed completely and he remained bedridden.
Once while Umm Salamah was nursing him, he said to her: "I heard the
Messenger of God saying. Whenever a calamity afflicts anyone he should
say,"Surely from Allah we are and to Him we shall certainly return."
And he would pray, 'O Lord, give me in return something good from it
which only You Exalted and Mighty, can give."
Abu Salamah remained sick in bed for several days. One morning the
Prophet came to see him. The visit was longer than usual. While the
Prophet was still at his bedside Abu Salamah passed away. With his
blessed hands, the Prophet closed the eyes of his dead companion. He
then raised thesehands to the heavens and prayed:
"O Lord, grant forgiveness to Abu Salamah. Elevate him among those who
are near to You. Take charge of his family at all times. Forgive us
and him, O Lord of the Worlds. Widen his grave and make it light for
him."
Umm Salamah remembered the prayer her husband had quoted on his
deathbed from the Prophet and began repeating it,"O Lord, with you I
leave this my plight for consideration . . ." But she could not bring
herself to continue . . . "O Lord give me something good from it",
because she kept asking herself,"Who could be better than Abu
Salamah?" But it did not take long before she completed the
supplication.
The Muslims were greatly saddened by the plight of Umm Salamah. She
became known as"Ayyin al-Arab"-- the one who had lost her husband. She
had no one in Madinah of her own except her small children, like a hen
without feathers.
Both the Muhajirun and Ansar felt they had a duty to Umm Salamah. When
she had completed the Iddah (three months and ten days), Abu Bakr
proposed marriage to her but she refused. Then Umar asked tomarry her
but she also declined the proposal. The Prophet then approached her
and she replied:
"O Messenger of Allah, I have three characteristics. I am a woman who
is extremely jealous and I am afraid that you will see in me something
that will anger you and cause Allah topunish me. I am a woman who is
already advanced in age and I am a woman who has a young family."
The Prophet replied: "Regarding the jealousy you mentioned, I pray to
Allah the Almighty to let it go away from you. Regarding the question
of age you have mentioned. I am afflicted with the same problem as
you. Regarding the dependent family you have mentioned, your familyis
my family."
They were married and so it wasthat Allah answered the prayer of Umm
Salamah and gave her better than Abu Salamah. From that day on Hind al
Makhzumiyahwas no longer the mother of Salamah alone but became the
mother of all believers, Umm al-Mumineen.

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And Allah Knows the Best!

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Published by :->
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Dought & clear - evil eye - Correct ruling on one who practices magic or witchcraft .

What is the correct ruling on one who practices magic or witchcraft?
Praise be to Allaah.
Magic in all its forms in haraam according to all divinely-revealed
laws, and there is scholarly consensus that magic and learning magic
are haraam.
Magic goes against that which the Messengers brought and it opposes
the purpose for which the Books were revealed.
Most of the scholars were of the view that the one who practices magic
is a kaafir whom the authorities are obliged to execute.
Allaah says (interpretation of the meaning):
"Sulaymaan did not disbelieve, but the Shayaateen (devils)
disbelieved, teaching men magic…"
[al-Baqarah 2:102]
"but neither of these two (angels) taught anyone (such things) till
they had said, 'We are for trial, so disbelieve not (by learning this
magic from us)'"
[al-Baqarah 2:102]
This proves that that magic is kufr
Most of the Shaafa'i fuqahaa' were of the view that the one who
practices magic is not a kaafir unless he believes that magic is
permitted or he believes something like the people of Babylon
believed, that practicing magic would bring themcloser to the seven
stars [which they used to worship].
This is subject to further debate; there is no evidence to suggest
that (describing the one whopractices magic as a kaafir) is
conditional upon his believing that to be permissible.
The correct view is that the one who practices magic is a kaafir,
whether he believes it tobe haraam or not. Simply doing magic is kufr.
This is the apparentmeaning of the evidence, and there are no other
texts to contradict this.
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.

Dought & clear - evil eye - Jinn entering human bodies.

In the last few days a controversy has arisen concerning the matter
ofjinn entering human bodies. Some say that this is rationally
impossible, because of the difference in the essences from which they
were created, as man was created from clay and the jinn from fire. It
has also been saidthat the shayaateen (devils) have no power other
than waswaas (insinuating whispers) and that Allaah has not given them
any power over man. And it is said that the recorded tapes that are in
circulation (recordings of jinn supposedly speaking through people)
are no proof of anything. What is your response to all this?
Praise be to Allaah.
The fact that jinn can enter human bodies is proven in the Qur'aan and
Sunnah, and by the consensus of Ahl al-Sunnah wa'l-Jamaa'ah, and by
real-life events. No one disputes this apart from the Mu'tazilah who
give priority to their own rational analysis over the evidence of the
Qur'aan and Sunnah. Wewill mention a little about this below:
Allaah says (interpretation of the meaning):
"Those who eat Ribaa will not stand (on the Day of Resurrection)
except like the standing of a person beaten by Shaytaan (Satan)
leadinghim to insanity. That is because they say: 'Trading is only
like Ribaa'…" [al-Baqarah 2:275]
Al-Qurtubi said in his Tafseer (part 3, p. 355): "This aayah is proof
that those people are wrong who deny that epilepsy is caused by the
jinn andclaim that its causes are only physical, and that the Shaytaan
does not enter people or cause madness."
Ibn Katheer said in his Tafseer (part 1, p. 32), after mentioning the
aayah quoted above: "They will not rise from their graves on the Day
of Resurrection except like the way in which the epileptic rises
duringhis seizure, when he is beaten by the Shaytaan. This is because
they will rise in a very bad state. Ibn 'Abbaas said: the onewho
consumes ribaa willrise on the Day of Resurrection crazy and choking."
According to a saheeh hadeeth narrated by al-Nasaa'i from Abu'l-Yusr,
the Prophet (peace and blessings of Allaah be upon him) used to pray:
"Allaahumma innee a'oodhu bika min al-taraddi wa'l-haram wa'l-gharaq
wa'l-harq, wa a'oodhu bika an yatakhabatani al-shaytaan 'ind al-mawt(
O Allaah, I seek refuge with You from being thrown from a high place,
old age, drowningand burning; and I seek refuge with You from being
beaten by the Shaytaan at the time of death)." Commenting on this
hadeeth in Al-Fayd (part 2, p.148), al-Manaawi said: "[The phrase]
'and I seek refuge with You from being beaten by the Shaytaan at the
time of death' means, lest he should wrestle with me and play with me,
and damage my religious commitment or mental state (at the time of
death) by means of his insinuating whispers which cause people to slip
or lose their minds. The Shaytaan could take control of a person when
he is about to depart this world, and misguide him or stop him from
repenting…"
Ibn Taymiyah (Majmoo' al-Fataawa, 42/276) said:"The fact that jinn can
enter human bodies is proven by the consensusof Ahl al-Sunnah
wa'l-Jamaa'ah. Allaah says (interpretation of the meaning): 'Those who
eat Ribaa will not stand (on the Day of Resurrection) except likethe
standing of a person beaten by Shaytaan (Satan) leading him to
insanity. That is because they say: 'Trading is only like Ribaa'…'
[al-Baqarah2:275]. And in as-Saheeh it is narrated that the Prophet
(peace and blessings of Allaah be upon him) said: 'The Shaytaan flows
through the son of Adam as the blood flows through his veins.'"
'Abd-Allaah ibn al-ImaamAhmad ibn Hanbal said; "I said to my father,
'There are some people who say that the jinn do not enter the body of
the epileptic.' He said: 'O my son, they are lying; the jinn could
speak through this person.'" Commenting on this, Ibn Qudaamah said:
"What he said is well known, because a person may suffer an epileptic
seizure and speak in a language that no one understands, and his body
may be beaten with blows that would fell a camel, but the epileptic
does not feel them at all, and he is also unaware of the words he is
saying. The epileptic and others maybe dragged about, or the carpet on
which he is sitting may be pulled, and utensils may be moved about
from place to place, and other things may happen. Anyone who witnesses
such a thing will know for sure that the one who is speaking
throughthe person and moving these things is not human." And he said,
may Allaah have mercy on him: "There is no one among the imaams of the
Muslims who denies that jinn may enter the body of the epileptic and
others. Anyone who denies that and claims that Islam denies it is
lying about Islam. There is nothing in the proofs of sharee'ah to show
that it does not happen."
So the fact that jinn may enter human bodies is proven in the Qur'aan
and Sunnah, and by the consensus of Ahl al-Sunnah wa'l-Jamaa'ah, some
of whose comments we have quoted above.
As regards the aayah (interpretation of the meaning): "but they could
not thus harm anyone except by Allaah's Leave" [al-Baqarah 2:102],
this is undoubtedly a clear indication that the jinn cannot harm
anyone through witchcraft or epilepsy or through any other kind of
disturbance or misguidance, except with the permission of Allaah. As
al-Hasan al-Basri said: "WhomeverAllaah wills, He gives them power
over him, and whomever He does not will, He does not give them power
over him, and they cannot do anything to anyone except with the
permission of Allaah." The Shaytaan (who is the disbelieving jinn) may
gain power over the believers by making them sin and by making them
neglect the remembrance and Tawheed of Allaah and sincerity in
worshipping Him. But he has no power over the righteous slaves of
Allaah, as Allaah says (interpretation of the meaning):
"Verily, My slaves (i.e. thetrue believers of Islamic Monotheism) —
you have no authority over them. And All-Sufficient is your Lord as a
Guardian" [al-Israa' 17:65]
During the Jaahiliyyah the Arabs were well aware of this and mentioned
it in their poetry. For example, the poet al-A'shaa likened his
she-camel's energy tothat of one who was touched by the jinn, and said
that it was the jinn who was giving her her energy.
As regards the causes of epilepsy, Ibn Taymiyah explained (in Majmoo'
al-Fataawa, 19/39) the causes. He said: "When the jinn touch a person
with epilepsy, it may be because of desire or love, just as happens
between one human and another… or it may – as is usually the case – be
because of hatred and punishment, such aswhen a person has harmed them
or they think that he has harmed them deliberately, either by
urinating on them or pouring hot water on them or killing them, even
if the person did that unknowingly. Thereare ignorant and wrongdoing
ones among the jinn who may punish a person more than he deserves, or
they may be playing with him and mistreating him, like foolish people
among mankind."
And I say: the way to save oneself from this is to remember Allaah and
speak His Name at the beginning of all things, as it was reported that
the Prophet (peace and blessings of Allaah be upon him) used to
mention Allaah in many cases, such as when eating, drinking, mounting
his riding-beast, taking off his clothes for any reason, having
intercourse and so on…
As regards treatment (of one whose body has been entered by the jinn),
Ibn Taymiyah said (Majmoo' al-Fataawa, 19/42): "When the jinn attack a
person, they should be told of the rulings of Allaah and His
Messenger, proof should be established against them, and they should
be commanded to do what is good and told not to do what is evil, just
as should be done inthe case of people, as Allaah says (interpretation
of the meaning): 'And We never punish until We have sent a Messenger
(to give warning)' [al-Israa' 17:15]." Then he said: "If the jinn does
not leave after being addressed in this manner, then it is permissible
to rebuke him, tell him off, threaten him and curse him, as the
Messenger ofAllaah (peace and blessings of Allaah be upon him) did
with the Shaytaan when he came with a falling star to throw it in his
face, and the Messenger (peace and blessings of Allaah be upon him)
said: "I seek refuge with Allaah from you and I curse youwith the
curse of Allaah" – three times. (Narrated by al-Bukhaari).We may also
seek help against the jinn by rememberingAllaah (dhikr) and reciting
Qur'aan, especially Aayat al-Kursi. The Prophet (peace and blessings
of Allaah be upon him) said: "Whoever recites it will remain under the
protection of Allaah and no shaytaan (devil) will be able to approach
him until the morning." (Narrated by al-Bukhaari). And al-Mi'wadhatayn
(the last two soorahs of the Qur'aan) may also be recited.
As for psychiatrists who do not treat the epilepticin the manner
described,they cannot do him any good at all.
This issue may be discussed in much more detail, but what we havesaid
here is sufficient forthose who want to know a little about this
matter, Praise be to Allaah, the Lord of the Worlds.