Al-Hajjaaj Ibn Yoosuf At-Thaqafee,the ruler of Iraq was sitting in his
court surrounded by his dignitaries and army commanders (chief of
staffs). They were discussing the affairs of the state trying to find
solutions to people's problems. One of Al-Hajjaaj's men entered and
whispered some words to him, so he stopped the conversation and said
loudly: "Lethim enter immediately!"
The man entered with a messageand said to Al-Hajjaaj: "This is an
urgent message that has just been brought by the messenger from
'Sindh' territories". Al-Hajjaaj took the message and began to read
it. Before he had finished, he stood up abruptly in a rage. The
attendants got worried, and one of them said:
"May Allaah rectify your affairs? What was said in this message
toupset you? Has anything wrong happened to the Caliph 'Al-Waleed Ibn
`Abdul-Malik'? Has any of our enemies attacked any part of our land?"
Al-Hajjaaj did not speak for a while then he erupted in a rage and
started to tell them the content of the message. He said,"The king of
the island of Sri Lanka sent us some ships full of gifts. On board,
there were some Muslim women. On their way, some pirates from the city
of 'Daibul' (a port at the mouth of the River Sindh in Pakistan )
attacked it. They stole the gifts and took the women as captives.
When Al-Hajjaaj became calm, he wrote a message to 'Daahir' the king
of Sindh demanding him to release the Muslim women, but the king was
unable to do so. He sent a message to Al-Hajjaaj telling him that the
captives had been caught by notorious thievesand that he could not
rescue them. Al-Hajjaaj was not convinced with the answer of theking
of Sindh, so he intended to punish those pirates and restore dignity
to the Muslims. He sent a military expedition to fight the pirates,
but they were completelydefeated on the land of Sindh . So,he sent
another expedition, but italso failed to fulfill its mission.
After the defeat of his expeditions, Al-Hajjaaj realized that he must
plan and prepare himself so his enemies would notunderestimate the
Muslim state. He intended to send a huge army to conquer the
territories of Sindh, propagate Islam there, and help its people get
rid of the injustice of their governors. At the same time, he wanted
to secure the borders of the Islamic state and trade routes. He sent
for the Umayyad Caliph in Damascus Al-Waleed Ibn `Abdul-Malik' asking
for his permission to prepare and equip the army. Ittook Al-Hajjaaj
some months to prepare the army and recruit thousands of experienced
and brave soldiers. He equipped themwith the most powerful weapons,
supplies, and food sufficient for their expedition.
After preparing the army, he began to review the names of thearmy
leaders he had in order to choose one who could fulfill this mission.
Then he decided to choose his cousin Muhammad Ibn Al-Qaasim whose
reputation had begun to increase even though he was still less than
twenty years old. He was an emerging star who was known for his power,
bravery, and skill instrategies of war and undertaking military
campaigns. He had the ability to lead soldiers to victory. He was
patient in fighting and firm in the battlefield. The news that
Muhammad Ibn Al-Qaasim had been chosen to lead the army, spread, so
the soldiers were optimistic and were confident that Allaah would
grant them victory. The young leader began to survey the army
preparations, set the military plans, explored his enemy's position,
and came to know the points of their power and weakness. When he was
sure that everything was all ready, he ordered his soldiers to depart.
The army set out towards its target, fully equipped and thoroughly
prepared. The soldiers were shouting "Allaahu Akbar" (Allaah is the
Greatest). When the army reached 'Makraan', they rested there for some
days. The young leader started to split his army into two divisions.
One division went through the land route and the other through the
sea.
Then Muhammad Ibn Al-Qaasim went to the city of 'Daibul' and started
to besiege it. All of this happened on Rabee' Al-Awwal, 89A.H. At the
same time, the Islamicwarships carrying the soldiers, supplies, and
weapons arrived. They completely besieged the city. The leader ordered
the soldiers to strike the city with catapults and to target the huge
idol that was being worshiped bythe people of the city. This idol was
named 'Budh'. The idol was destroyed under the heavy stone shots of
the catapult.
The courageous soldiers climbed the walls of the city using ropy
ladders. After three days of the siege, the Muslims were able to flood
into the city after the soldiers of 'Daahir - the king of Sindh -
escaped.
The Muslims entered the city and treated its people with justice and
kindness. Muhammad Ibn Al-Qaasim planned to establish a camp for the
Muslims in the city and he built a mosque there. He also prepared the
city to be a sea base for Muslims in the Indian Ocean .
After Muhammad Ibn Al-Qaasim was sure the city of 'Daibul' was stable,
he left some Islamic guardforces there. Then he led his armyto conquer
more cities. He won all the battles because he only fought to free all
people from slavery and tyranny, and to implement justice and spread
peace and security.
The policy of Muhammad Ibn Al-Qaasim towards the people of Sindh
encouraged many people to join him. He conquered all the territories
of Sindh one after the other yet, he was not content until all Sindh
become under the Islamic state. He fought with Daahir who wanted to
ambush Muhammad Ibn Al-Qaasim by dragging him inside the city and then
kill him.
Muhammad Ibn Al-Qaasim realized the king's plan, so he prepared his
own plan that would surprise the king. He crossed the river of
'Mahraan' at night with thousands of his soldiers. After few hours,
the whole army was on the other side facing the army of 'Daahir'.
In the morning, the battle flared and Daahir was leading the battleon
the back of an elephant surrounded by other elephants. The battle
lasted for few hours, and the Muslims were victorious. Daahir was
killed, and his soldierswere scattered and ran away from the
battlefield.
After this great victory, Muhammad Ibn Al-Qaasim continued conquering
the remaining territories of Sindh. Hestarted to establish the
foundations of the Islamic rule. He spread justice, so people welcomed
him and gave their allegiance to the Muslims who protected their souls
and money. A lot of them became Muslims and their response to Islam
was great despite their different social backgrounds. In addition to
the public, governors, leaders, ministers, and princes of different
areas became Muslims like prince Kaakah Ibn Jandar the cousin of
Daahir the king of Sindh.
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Friday, December 14, 2012
Hero's of Islamic history - Muhammad Ibn Al-Qaasim: a young leader
Hero's of Islamic history - The Muslim hero: Salaahuddeen Al-Ayyoobi(Saladin)
Salaahuddeen's full name in Arabic was Salaah Ad-Deen Yoosuf bin
Ayyoob, also called Al-Malik An-Naasir Salaah Ad-DeenYoosuf I. He was
born in 1137/38 CE in Tikrit, Mesopotamia and died March 4, 1193, in
Damascus . He later became the Muslim sultan of Egypt Syria Yemen and
Palestine founder of the Ayyubid dynasty, and one of the most famous
of Muslim heroes. In warsagainst the Christian crusaders, he achieved
final success with thedisciplined capture of Jerusalem (Oct. 2, 1187),
ending its 88-year occupation by the Franks. The great Christian
counterattack of the Third Crusade was then stalemated by his military
genius.
Salaahuddeen was born into a prominent Kurdish family. On the night of
his birth, his father, Najm ad-Deen Ayyoob, gathered his family and
moved to Aleppo entering there the service of 'Imaad ad-Deen Zanqi bin
Al- Sunqur, the powerful Turkish governor in northern Syria . Growing
up in Balbek and Damascus Salaahuddeen was apparently an
undistinguished youth, with a great taste for religious studies over
military training.
His formal career began when he joined the staff of his uncle Asad
ad-Deen Shirkuh, an important military commander under the Ameer
Nuruddeen, who was the son and successor of Zanqi. During three
military expeditions led by Shirkuh into Egypt to prevent its falling
to the Latin-Christian (Frankish rulers of the states established by
the First Crusade), a complex, three-way struggle developed between
Amalric I, the Latin king of Jerusalem; Shawar, the powerful State
Minister of the Egyptian Fatimid caliph; and Shirkuh. After Shirkuh's
death and order of Shawar's assassination, Salaahuddeen was appointed
both commander of the Syrian troops in Egypt and State Ministerof the
Fatimid Caliphate there in 1169, at the age of 31. His relatively
quick rise to power must be attributed to his own emerging talents. As
State Minister of Egypt, he received the title king (Malik), although
he was generally known as the sultan.
Salaahuddeen's position was further enhanced when, in 1171, he
abolished the weak and unpopular Shiite Fatimid Caliphate, proclaimed
a return to Sunni Islam in Egypt and became the country's sole ruler.
Althoughhe remained for a time, theoretically, a Governor for
Nuruddeen, that relationship ended with the Syrian Ameer's death in
1174. Using the rich agricultural possessions in Egypt as a financial
base, Salaahuddeensoon moved into Syria with a small, but strictly
disciplined, army to claim the regency on behalf of the young son of
his former leader.
Soon, however, he abandoned this claim, and from 1174 until 1186 he
zealously pursued a goal of uniting, under his own standard, all the
Muslim territories of Syria northern Mesopotamia, Palestine and Egypt
. This was accomplished by skillful diplomacy backed, when necessary,
by the swift and resolute use of military force. Gradually, his
reputation grew as a generous and virtuous but firm ruler, devoid of
deception, lavishness, and cruelty. In contrast to the bitter
dissension and intense rivalry that hampered the Muslims in their
resistance to the crusaders, Salaahuddeen's consistency of purpose
induced them to rearm both physically and spiritually.
Salaahuddeen's every act was inspired by an intense and unwavering
devotion to the idea of Jihaad against the Christian crusaders. It was
an essential part of his policy to encourage the growth and spread of
Muslimreligious institutions. He courted its scholars and preachers,
founded colleges and mosques for their use, and commissioned them to
write edifying works, especially on Jihaad itself. Through moral
regeneration, which was a genuine part of his own way of life, he
tried to re-create in his own realm some of the same zeal and
enthusiasm that had proved so valuable to the first generations of
Muslims when, five centuries before, they had conquered half of the
knownworld.
Salaahuddeen also succeeded in turning the military balance of power
in his favor by uniting and disciplining a great number of unruly
forces rather than employing new or improved military techniques. At
last in 1187, he was able to throw his full strength into the struggle
with equivalent armies to that of the Latin Crusader kingdom. On July
4, 1187, by the permission of Allaah, then by using his own good
military sense and by a phenomenal lack of it on the partof his enemy,
Salaahuddeen trapped and destroyed, in one blow, an exhausted and
thirst-crazed army of crusaders at Hattin, near Tiberias in northern
Palestine.
So great were the losses in the ranks of the crusaders in this
onebattle that the Muslims were quickly able to overrun nearly
theentire Kingdom of Jerusalem. Acre, Toron, Beirut, Sidon, Nazareth,
Caesarea, Nabulus, Jaffa(Yafo), and Ascalon (Ashqelon) fellwithin
three months. But Salaahuddeen's crowning achievement and the most
disastrous blow to the whole crusading movement came on Oct. 2, 1187,
when Jerusalem, holy to both Muslims and Christians alike, surrendered
to Salaahuddeen's army after 88 years of being in the hands of
theFranks. In stark contrast to the city's conquest by the Christians,
when blood flowed freely during the barbaric slaughter of its
inhabitants, the Muslim reconquest was marked by the civilised and
courteous behaviourof Salaahuddeen and his troops.
His sudden success, which in 1189saw the crusaders reduced to
theoccupation of only three cities, was, however, marred by his
failure to capture Tyre, an almost unconquerable coastal fortress
towhich the scattered Christian survivors of the recent battles
flocked. It was to be the rallying point of the Latin counterattack.
Most probably, Salaahuddeen did not anticipate the European reaction
to his capture of Jerusalem - an event that deeply shocked the West
and to which itresponded with a new call for a crusade. In addition to
many great nobles and famous knights,this crusade, the third, brought
the kings of three countries into the struggle. The magnitude of the
Christian effort and the lasting impression it made on contemporaries
gave the name ofSalaahuddeen, as their gallant and chivalrous enemy,
an added luster that his military victories alone could never confer
on him.
The Crusade itself was long and exhausting and, despite the obvious,
though at times impulsive, military genius of Richard I - the
Lion-Heart - it achieved almost nothing. Thereinlies the greatest -
but often unrecognised - achievement of Salaahuddeen. With tired and
unwilling feudal levies, committed to fight only a limitedseason each
year, his determined will enabled him to fight the greatest champions
of Christendom to a draw. The crusaders retained little more than a
precarious foothold on theLevantine coast, and when King Richard left
the Middle East in October 1192, the battle was over. Salaahuddeen
withdrew to his capital in Damascus.
Soon, the long campaigning seasons and the endless hours in the saddle
caught up with him, and he died. While his relatives were already
scrambling for pieces of the empire, his friends found that the most
powerful and most generous ruler in the Muslim world had not left
enough money to pay for his ownburial. Salaahuddeen's family continued
to rule over Egypt and neighboring lands as the Ayyubid dynasty, which
succumbed to theMamlooks in 1250.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Ayyoob, also called Al-Malik An-Naasir Salaah Ad-DeenYoosuf I. He was
born in 1137/38 CE in Tikrit, Mesopotamia and died March 4, 1193, in
Damascus . He later became the Muslim sultan of Egypt Syria Yemen and
Palestine founder of the Ayyubid dynasty, and one of the most famous
of Muslim heroes. In warsagainst the Christian crusaders, he achieved
final success with thedisciplined capture of Jerusalem (Oct. 2, 1187),
ending its 88-year occupation by the Franks. The great Christian
counterattack of the Third Crusade was then stalemated by his military
genius.
Salaahuddeen was born into a prominent Kurdish family. On the night of
his birth, his father, Najm ad-Deen Ayyoob, gathered his family and
moved to Aleppo entering there the service of 'Imaad ad-Deen Zanqi bin
Al- Sunqur, the powerful Turkish governor in northern Syria . Growing
up in Balbek and Damascus Salaahuddeen was apparently an
undistinguished youth, with a great taste for religious studies over
military training.
His formal career began when he joined the staff of his uncle Asad
ad-Deen Shirkuh, an important military commander under the Ameer
Nuruddeen, who was the son and successor of Zanqi. During three
military expeditions led by Shirkuh into Egypt to prevent its falling
to the Latin-Christian (Frankish rulers of the states established by
the First Crusade), a complex, three-way struggle developed between
Amalric I, the Latin king of Jerusalem; Shawar, the powerful State
Minister of the Egyptian Fatimid caliph; and Shirkuh. After Shirkuh's
death and order of Shawar's assassination, Salaahuddeen was appointed
both commander of the Syrian troops in Egypt and State Ministerof the
Fatimid Caliphate there in 1169, at the age of 31. His relatively
quick rise to power must be attributed to his own emerging talents. As
State Minister of Egypt, he received the title king (Malik), although
he was generally known as the sultan.
Salaahuddeen's position was further enhanced when, in 1171, he
abolished the weak and unpopular Shiite Fatimid Caliphate, proclaimed
a return to Sunni Islam in Egypt and became the country's sole ruler.
Althoughhe remained for a time, theoretically, a Governor for
Nuruddeen, that relationship ended with the Syrian Ameer's death in
1174. Using the rich agricultural possessions in Egypt as a financial
base, Salaahuddeensoon moved into Syria with a small, but strictly
disciplined, army to claim the regency on behalf of the young son of
his former leader.
Soon, however, he abandoned this claim, and from 1174 until 1186 he
zealously pursued a goal of uniting, under his own standard, all the
Muslim territories of Syria northern Mesopotamia, Palestine and Egypt
. This was accomplished by skillful diplomacy backed, when necessary,
by the swift and resolute use of military force. Gradually, his
reputation grew as a generous and virtuous but firm ruler, devoid of
deception, lavishness, and cruelty. In contrast to the bitter
dissension and intense rivalry that hampered the Muslims in their
resistance to the crusaders, Salaahuddeen's consistency of purpose
induced them to rearm both physically and spiritually.
Salaahuddeen's every act was inspired by an intense and unwavering
devotion to the idea of Jihaad against the Christian crusaders. It was
an essential part of his policy to encourage the growth and spread of
Muslimreligious institutions. He courted its scholars and preachers,
founded colleges and mosques for their use, and commissioned them to
write edifying works, especially on Jihaad itself. Through moral
regeneration, which was a genuine part of his own way of life, he
tried to re-create in his own realm some of the same zeal and
enthusiasm that had proved so valuable to the first generations of
Muslims when, five centuries before, they had conquered half of the
knownworld.
Salaahuddeen also succeeded in turning the military balance of power
in his favor by uniting and disciplining a great number of unruly
forces rather than employing new or improved military techniques. At
last in 1187, he was able to throw his full strength into the struggle
with equivalent armies to that of the Latin Crusader kingdom. On July
4, 1187, by the permission of Allaah, then by using his own good
military sense and by a phenomenal lack of it on the partof his enemy,
Salaahuddeen trapped and destroyed, in one blow, an exhausted and
thirst-crazed army of crusaders at Hattin, near Tiberias in northern
Palestine.
So great were the losses in the ranks of the crusaders in this
onebattle that the Muslims were quickly able to overrun nearly
theentire Kingdom of Jerusalem. Acre, Toron, Beirut, Sidon, Nazareth,
Caesarea, Nabulus, Jaffa(Yafo), and Ascalon (Ashqelon) fellwithin
three months. But Salaahuddeen's crowning achievement and the most
disastrous blow to the whole crusading movement came on Oct. 2, 1187,
when Jerusalem, holy to both Muslims and Christians alike, surrendered
to Salaahuddeen's army after 88 years of being in the hands of
theFranks. In stark contrast to the city's conquest by the Christians,
when blood flowed freely during the barbaric slaughter of its
inhabitants, the Muslim reconquest was marked by the civilised and
courteous behaviourof Salaahuddeen and his troops.
His sudden success, which in 1189saw the crusaders reduced to
theoccupation of only three cities, was, however, marred by his
failure to capture Tyre, an almost unconquerable coastal fortress
towhich the scattered Christian survivors of the recent battles
flocked. It was to be the rallying point of the Latin counterattack.
Most probably, Salaahuddeen did not anticipate the European reaction
to his capture of Jerusalem - an event that deeply shocked the West
and to which itresponded with a new call for a crusade. In addition to
many great nobles and famous knights,this crusade, the third, brought
the kings of three countries into the struggle. The magnitude of the
Christian effort and the lasting impression it made on contemporaries
gave the name ofSalaahuddeen, as their gallant and chivalrous enemy,
an added luster that his military victories alone could never confer
on him.
The Crusade itself was long and exhausting and, despite the obvious,
though at times impulsive, military genius of Richard I - the
Lion-Heart - it achieved almost nothing. Thereinlies the greatest -
but often unrecognised - achievement of Salaahuddeen. With tired and
unwilling feudal levies, committed to fight only a limitedseason each
year, his determined will enabled him to fight the greatest champions
of Christendom to a draw. The crusaders retained little more than a
precarious foothold on theLevantine coast, and when King Richard left
the Middle East in October 1192, the battle was over. Salaahuddeen
withdrew to his capital in Damascus.
Soon, the long campaigning seasons and the endless hours in the saddle
caught up with him, and he died. While his relatives were already
scrambling for pieces of the empire, his friends found that the most
powerful and most generous ruler in the Muslim world had not left
enough money to pay for his ownburial. Salaahuddeen's family continued
to rule over Egypt and neighboring lands as the Ayyubid dynasty, which
succumbed to theMamlooks in 1250.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Hadees - Deeds are according tointentions
Allah Accepts Deeds That Are Only For Him
عَنْ أَمِيْرِ المؤْمِنِيْن أَبِي حَفْصٍ عُمَرَبْنِ الْخَطَّابِ رضي
الله عنه قَالَ: سَمِعْتُ رَسُولَ اللهِ صلي الله عليه و سلم يَقُولُ :
إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا
نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ؛ فَهِجْرَتُهُ
إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لدُنْيَا
يُصِيبُهَا، أَوِ امْرَأَةٍ يَنْكِحُهَا؛ فَهِجْرَتُهُ إِلَى مَا هَاجَرَ
إِلَيْهِ
رَوَاهُ البُخَارِيُّ وَمسلم
It is related by Umar Ibn al-Khattab (رضى الله تعالى عنه ) that he
heard the Messenger of Allah (صلى الله عليه وسلم ) say:
The actions are but judged according to intentions; and to every man
is due what he intended. Thus, whosoever migrates for the sake of
Allah (SWT) and His Messenger (صلىالله عليه وسلم ) (and there is no
other motive of his migration except compliance with the commands of
Allah (SWT) and his Prophet (صلى الله عليه وسلم ) and winning of their
good pleasure), his migration is accounted for the sake of Allah and
His Messenger (صلى الله عليه وسلم ) (and doubtlessly, he is to true
Muhajir- Emigrant- and shall receive the recompense prescribed for
Hijrat-Migration-towards Allah and His Messenger (صلى الله عليه وسلم
)); and whosoever migrates for the sake of this world or to wed a
woman (his migration will not be for Allah and the Prophet [صلى الله
عليه وسلم]), and will be accounted only for the purpose for which it
is intended. (Bukhari and Muslim )
Commentary:
The Main purpose of the Hadith is to Show that the goodness or badness
and acceptability or otherwise of all human actions is dependant on
intention.
Or, in other words, only such deeds will be deemed good and carry
merit in the sight of Allah(SWT) which is done witha good and virtues
intention and a good deed noble and meritorious; on the contrary, it
will held to be wicked and detestable according to the intention which
motivated it through, apparently, it may be good and praiseworthy.
To summarise, Allah (SWT) judges the worth and value of a deed by the
motive with which it is performed.
عَنْ أَمِيْرِ المؤْمِنِيْن أَبِي حَفْصٍ عُمَرَبْنِ الْخَطَّابِ رضي
الله عنه قَالَ: سَمِعْتُ رَسُولَ اللهِ صلي الله عليه و سلم يَقُولُ :
إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا
نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِهِ؛ فَهِجْرَتُهُ
إِلَى اللهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لدُنْيَا
يُصِيبُهَا، أَوِ امْرَأَةٍ يَنْكِحُهَا؛ فَهِجْرَتُهُ إِلَى مَا هَاجَرَ
إِلَيْهِ
رَوَاهُ البُخَارِيُّ وَمسلم
It is related by Umar Ibn al-Khattab (رضى الله تعالى عنه ) that he
heard the Messenger of Allah (صلى الله عليه وسلم ) say:
The actions are but judged according to intentions; and to every man
is due what he intended. Thus, whosoever migrates for the sake of
Allah (SWT) and His Messenger (صلىالله عليه وسلم ) (and there is no
other motive of his migration except compliance with the commands of
Allah (SWT) and his Prophet (صلى الله عليه وسلم ) and winning of their
good pleasure), his migration is accounted for the sake of Allah and
His Messenger (صلى الله عليه وسلم ) (and doubtlessly, he is to true
Muhajir- Emigrant- and shall receive the recompense prescribed for
Hijrat-Migration-towards Allah and His Messenger (صلى الله عليه وسلم
)); and whosoever migrates for the sake of this world or to wed a
woman (his migration will not be for Allah and the Prophet [صلى الله
عليه وسلم]), and will be accounted only for the purpose for which it
is intended. (Bukhari and Muslim )
Commentary:
The Main purpose of the Hadith is to Show that the goodness or badness
and acceptability or otherwise of all human actions is dependant on
intention.
Or, in other words, only such deeds will be deemed good and carry
merit in the sight of Allah(SWT) which is done witha good and virtues
intention and a good deed noble and meritorious; on the contrary, it
will held to be wicked and detestable according to the intention which
motivated it through, apparently, it may be good and praiseworthy.
To summarise, Allah (SWT) judges the worth and value of a deed by the
motive with which it is performed.
Hadees - Replying to One who sneezes
As a right one Muslim enjoys over another, one should reply to the
person who sneezes.
Hadhrat Anas Bin Malik (رضى الله تعالى عنه) narrates that two people
sneezed in the presence of Rasulullah (صلى الله عليه وسلم). He replied
to one and not the other.The one who did not get the reply of
Yar-Hamukullah said: "So and so sneezed and you replied but you did
not do so when I sneezed?" The Holy Prophet (صلى الله عليه وسلم)
replied: "He said "Alhumdulillah" whilst you failed to say
Alhumdulillah." [Muslim]
One of the etiquettes of sneezing is that the sound should be stilted
and the nose covered. This ensures that one's companion are not
annoyed if anything comes out of his nose. In the event of any food or
person before him, one should turn his face awayand sneeze to prevent
the particles that emergefrom sneezing from falling onto the food or
person before him.
Whenever our beloved Rasulullah صلى الله عليه وسلم sneezed, he would
cover his face with his hands or with a piece of cloth, so that
thesound of the sneeze could not be heard too loudly. [Tirmidhi]
Abu Musa al-Ash'ari (رضى الله تعالى عنه) said: I heard Allah 's
messenger (صلى الله عليه وسلم) say, "When one of you sneezes and
praises Allah, invoke a blessing on him, but if hedoes not praise
Allah do not invoke a blessing on him." [Muslim]
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
person who sneezes.
Hadhrat Anas Bin Malik (رضى الله تعالى عنه) narrates that two people
sneezed in the presence of Rasulullah (صلى الله عليه وسلم). He replied
to one and not the other.The one who did not get the reply of
Yar-Hamukullah said: "So and so sneezed and you replied but you did
not do so when I sneezed?" The Holy Prophet (صلى الله عليه وسلم)
replied: "He said "Alhumdulillah" whilst you failed to say
Alhumdulillah." [Muslim]
One of the etiquettes of sneezing is that the sound should be stilted
and the nose covered. This ensures that one's companion are not
annoyed if anything comes out of his nose. In the event of any food or
person before him, one should turn his face awayand sneeze to prevent
the particles that emergefrom sneezing from falling onto the food or
person before him.
Whenever our beloved Rasulullah صلى الله عليه وسلم sneezed, he would
cover his face with his hands or with a piece of cloth, so that
thesound of the sneeze could not be heard too loudly. [Tirmidhi]
Abu Musa al-Ash'ari (رضى الله تعالى عنه) said: I heard Allah 's
messenger (صلى الله عليه وسلم) say, "When one of you sneezes and
praises Allah, invoke a blessing on him, but if hedoes not praise
Allah do not invoke a blessing on him." [Muslim]
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
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