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Saturday, December 15, 2012

Utbah ibn Ghazwan - Biographies of the Companions (Sahabah)

Umar ibn al-Kattab, the head of the rapidly expanding Muslim State
went to bed early just afterthe Salat al-Isha. He wanted to have a
rest and feel refreshed forhis nightly tour of inspection of the
capital city which he often did incognito. Before he could/all asleep
however, the post from the outlying regions of the State arrived
informing him that the Persian forces confronting the Muslims were
proving especially difficult to subdue. They were able to send in
reinforcements and supplies from many places to relieve theirarmies on
the point of defeat. The letter urged Umar to send reinforcements and
in particular it said:
"The city of al-Ubullah must be considered one of the most important
sources providing men and material to the Persian forces under
attack."
Umar decided then to despatch an army to take the city of al-Ubullah
and cut off its line of supplies to the Persian armies. His main
problem was that he had so few men left with him in the city. That was
because young men, men of maturity and even old men had gone out on
campaigns far and wide in the path of God, fi sabilillah.
In these circumstances he determined to follow the strategy which he
knew and which was well-tried that is, to mobilize a small force and
place it under the leadership of a strong and able commander. He
considered, one after another the names of the individuals who were
still with him, to see who was the most suitable commander. Finally,
he exclaimed himself: "I have foundhim. Yes I have found him."
He then went back to bed: The person he had in mind was a well-known
mujahid who had fought at Badr, Uhud, al-Khandaq and other battles.
Hehad also fought in the terrible battles of Yamamah and emerged
unscathed. He was in fact one of the first to accept Islam. He went on
the first hijrahto Abyssinia but had returned tostay with the Prophet
in Makkah.He then went on hijrah to Madinah. This tall and imposing
companion of the Prophet was known for his exceptional skill inthe use
of spears and arrows.
When morning came, Umar called his attendants and said:"Call Utbah ibn
Ghazwan for me," Umar managed to put together an army of just over
three hundred men and he appointed Utbah as their commander with the
promise that he would send reinforcements to him as soon as possible.
When the army was assembled in ranks ready to depart, Umar al-Faruq
stood before them bidding them farewell and giving instructions to his
commander, Utbah. He said:"Utbah, I am sending you to the land of
al-Ubullah. It is one of the major fortresses of the enemy and I pray
that God helps you to take it. When you reach the city, invite its
inhabitants to the worship of God. If they respond to you, accept them
(as Muslims). If they refuse, then take from them the jizyah.. If they
refuse to pay the jizyah then fight them... And fear God, O Utbah, in
the discharge of yourduties. Beware of letting yourself become too
haughty or arrogant for this will corrupt your hereafter. Know that
you were a companion of the Messenger of God, may God bless him and
grant him peace. God honoured you through him after your being
insignificant. Hestrengthened you through him after you were weak. You
have become a commander with authority and a leader who mustbe obeyed.
What a great blessing if this does not make you vain and deceive you
and lead you to Jahannam. May God protect you and me from it."
With this chastening advice and prayer, Utbah and his army set off.
Several women were in the army including his wife and the wives and
sisters of other men. Eventually they reached a place called Qasbaa
not very far from al-Ubullah. It was called Qasbaa because of the
abundance of reed-like stalks which grew there.
At that point the army was absolutely famished. They had nothing to
eat. When hunger gripped them, Utbah ordered some of his men to go and
search the land for something toeat. One of the men told the story of
their search of food:
"While we were searching for something to eat, we entered a thicket
and, lo and behold there were two large baskets. In one there were
dates and in the other small white grains coveredwith a yellow husk.
We dragged the baskets with the grain and said: "This is poison which
the enemy has prepared for you. Don't go near it all."
We went for the dates and began eating from it. While we were busy
eating the dates, a horse which had broken loose from its tether went
up to the basket of grain and began eating from it. By God, we
seriously thought of slaughtering it before it should die (from the
alleged poison) and benefit from its meat. However, its owner came up
to us and said: "Leave it. I shall lookafter it for the night and if I
feel that it is going to die, I will slaughter it."
In the morning we found the horse quite healthy with no signof ill
effects. My sister then said: 'Yaa akhi, I have heard my fathersaying:
Poison does not harm (food) if it is placed on fire and cooked well.'
We then took some of the grain,placed it in a pot and put it on a
fire. After a short while my sistercalled out: 'Come and see how it
has become red and the husks have begun to separate leaving white
grains.'
We placed the white grains in a large bowl and Utbah said to us:
'Mention the name of Allah on it and eat it.' We ate and found it
exceedingly delicious and good. We learnt after that the grain was
called rice."
The army of Utbah then went onto the fortified city of al-Ubullah on
the banks of the River Euphrates. The Persians used al-Ubullah as a
massive arms depot. There were several fortresses in the city from
whichtowers sprang. These were usedas observation posts to detect any
hostile movements outside the city.
The city appeared to be impregnable. What chance had Utbah of taking
it with such a small force armed with only swords and spears? A direct
assault was obviously futile and so Utbah had to resort to some
stratagem.
Utbah had flags prepared which he had hung on spears. These hegave to
the women and ordered them to march behind the army.His instructions
to them then were: "When we get near to the city, raise the dust
behind us so that the entire atmosphere is filled with it."
As they neared al-Ubullah, a Persian force came out to confront them,
they saw the Muslims boldly advancing, the flags fluttering behind
them andthe dust which was being churned up and which filled the air
around. They thought that the Muslims in front of the flags were
merely the vanguard of theadvancing army, a strong and numerous army.
They felt they would be no match for such a foe. They lost heart and
prepared to evacuate the city. Picking up whatever valuables they
could, they rushed to boats anchored on the river and abandoned their
well-fortified city.
Utbah entered al-Ubullah without losing any of his men. From this base
he managed to bring surrounding towns and villages under Muslim
control. When news spread of Utbah's successes, and of the richness
ofthe land he had occupied, many people flocked to the region in
search of wealth and easy living.
Uqbah noted that many Muslims now inclined towards a soft life and
followed the ways and customs of the region and that this weakened
their determination to continue struggling.
He wrote to Umar ibn al-Khattabasking for permission to build the
garrison town of Basrah. He described the locations he had chosen for
the city and Umar gave his assent. Basrah lay between the desert and
the ports of the Gulf and from this base expeditions were launched
further east. The positioning of the town was for maximum military
effectiveness (not merely to support an army of occupation).
Utbah himself planned the city and built its first great masjid which
was a simple enclosure, roofed over at one end and suitable for mass
assemblies. From the mosque, Utbah and hismen went out on military
campaigns. These men eventually settled on the land and built houses.
Utbah himself however did not build a house for himself but continued
to live in a tent of cloth. He had seen how preoccupation with worldly
possessions had caused many people to forget themselves andtheir real
purpose in life. He had seen how men who not long ago knew no food
better than rice boiled in their husks, getting accustomed to
sophisticated Persian patisserie like fasludhanj and lawzinaj made
with refined flour, butter, honey and nuts of various kinds to the
point where they hankered after these things.
Utbah was afraid that his din would be affected by his dunya and he
was concerned about his hereafter. He called men to the masjid of
Basrah and addressed them thus: "O people! The dunyawill come to an
end and you willbe carried from it to an abode which will not wane or
disappear. Go to it with the best of your deeds. I look back and see
myself among the early Muslims with the Messenger of Allah may God
bless him and grant him peace. We had no food then apart from the
leaves of trees and our lips would fester. One day I found a burdah.I
tore it in two and shared it with Sad ibn Abi Waqqas. I madean aazar
with one half and he did the same with the other half. Here we are
today. There is not one of us but he is an amir of one of the garrison
towns. I seek Allah's protection lest I become great in my own
estimation and little in the sight of Allah.." With these words Utbah
appointed someone else to stand in his place, and bade farewell to the
people of Basrah.
It was the season of pilgrimage and he left to perform the Hajj. He
then travelled to Madinah andthere he asked Umar to relieve him of the
responsibility of governing the city. Umar refused. He could not
easily dispense with a governor of the quality of Utbah and said to
him:
"You place your trusts and your responsibilities on my neck and then
you abandon me to myself. No, by God, I shall never relieve you." So
Umar prevailed upon him and commanded him to return to Basrah, Utbah
knew that he had to obey the Amir al-Muminin but he did so with a
heavy heart. He mounted his camel and on his way he prayed:
"O Lord, do not send me back to Basrah. O Lord, do not send me back to
Basrah." He had not gone far from Madinah when hiscamel stumbled.
Utbah fell and the injuries he sustained proved to be fatal.

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And Allah Knows the Best!

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Published by :->
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Sacrifices - His sacrificial animal fell and he slaughtered it before it died; does it still count as a sacrifice?Wp http://aydnajimudeen.wordpress.com/

The sacrificial animal fellfrom the roof of our house and we
slaughtered it before it died; is that permissible?.
Praise be to Allaah.
Firstly:
It appears from your question that you slaughtered the sacrificial
animal before the Eid prayer. If that is the case, then it is not a
sacrifice (udhiyah), because the condition ofthe sacrifice is that it
should be slaughtered on the days of sacrifice, which are the day of
Eid and the three following days.
It was narrated that Jundub ibn Sufyaan (may Allaah be pleased with
him) said: I was present on Eid al-Adha with the Messenger of Allaah
(peace and blessings of Allaah be upon him). When he hadfinished
leading the people in prayer, he looked at a sheep that had been
slaughtered and said, 'Whoever slaughtered (his sacrifice) before the
prayer, let him slaughtera sheep in place of it, and whoever has not
yetslaughtered (his sacrifice), let him do so in the name of Allaah."
Narrated by al-Bukhaari,942; Muslim, 1960.
Based on this, if this sacrifice was in fulfilment of a vow, thenyou
have to offer another sacrifice in its stead.
But if you slaughtered it at the time of sacrifice, and you bought it
with the intention of sacrificing it, then it is valid and is a
sacrifice (udhiyah), even if it was damaged as the result ofits fall
from the roof. Seealso question no. ( 39191 ).
Secondly:
With regard to the validity of your slaughtering it, it is validif you
managed to do it before it died.
Allaah has forbidden that which has been killed by strangling, and
that which has been killed by a violent blow -which is an animal that
dies from a blow with a piece of wood or metal -and that which has
beenkilled by a headlong fall - like your sacrifice - and that which
has beenpartially eaten by wild animals. This applies if the animal
dies, but if people catch up with it before it dies and slaughter it
in the manner prescribed in sharee'ah, then it becomes halaal.
Allaah says (interpretation of the meaning):
"Forbidden to you (for food) are: Al-Maitah (thedead animals -- cattle
--beast not slaughtered), blood, the flesh of swine, and that on which
Allaah's Name has not been mentioned while slaughtering (that which
has been slaughtered as a sacrifice for others than Allaah, or has
been slaughtered for idols) and that which has beenkilled by
strangling, or by a violent blow, or by a headlong fall, or by
thegoring of horns -- and that which has been (partly) eaten by a wild
animal -- unless you are able to slaughter it (before its death)"
[al-Maa'idah 5:3]
Ibn Katheer said:
The phrase "unless you are able to slaughter it" refers to that which
you are able to reach and slaughter in the proper manner when there is
still evidently life in it. That refers to the phrase, "that which has
been killed by strangling, or by a violent blow, or by a headlong
fall, or by the goring of horns -- and that which has been (partly)
eaten by a wild animal".
Tafseer Ibn Katheer, 2/11, 12
It was narrated from Ka'b ibn Maalik (may Allaah be pleased with him)
that they had sheepthat used to graze at Sal'(a mountain in Madeenah):
a girl of ourssaw a sheep that was dying, so she broke a stone and
slaughtered it with it. He said to them: "Do not eat it until I ask
the Prophet (peace and blessings of Allaah be upon him)." He asked the
Prophet (peace and blessings of Allaah be upon him) about that and he
told him to eat it.Narrated by al-Bukhaari,2181.
And Allaah knows best.

Sacrifices - Can we eat meat slaughtered by one who does not pray?

I would like to ask what we should do if my brother does not pray, so
he is regarded as a kaafir according to sharee'ah; can we eat meat
that is slaughtered by him or not?.
Praise be to Allaah.
What you have to do is to advise your brother topray regularly, and
tell him of the ruling of Allaah concerning one who does not pray. Do
not let him slaughter themeat for you himself, and tell him the reason
why, which is that the one who does not pray is regarded as a kaafir,
so meat slaughtered by him is not halaal. Perhaps knowing the ruling
will have an effecton him, and he will come back to his religion and
start to prayregularly. This will be better for him in his religious
and worldly affairs, in this world and in the Hereafter.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) was asked:
Is it permissible to eat meat slaughtered by onewho deliberately does
not pray, knowing that if he is told of that he will claim that he
says the Shahaadah? What should we do if we cannot find any butcher
who does pray?
He replied:
If a person does not pray, we should not eat meat slaughtered by him.
This is the correct view, because the Prophet (peace and blessings of
Allaah be upon him) said: "Between a man and shirk and kufr there
stands his giving up prayer." Narrated by Muslim in his Saheeh from
Jaabir ibn 'Abd-Allaah al-Ansaari (may Allaah be pleased with him).
And the Prophet (peace and blessings of Allaah be upon him) said: "The
covenant that stands between us and them is prayer; whoever does not
pray is a kaafir." Narrated by Imam Ahmad and the four authors of
Sunan with a saheeh isnaad from Buraydah ibn al-Husayb (may Allaah be
pleased with him). And he said: "The head of the matter is Islam and
its pillar is prayer." Narrated by Imam Ahmad and al-Tirmidhi with a
saheeh isnaad from Mu'aadh ibn Jabal (may Allaah be pleased with him).
If the pillar of a thing falls, it cannot stand straight or
remain;when the pillar falls, whatever rests on it falls too.
Thus it is known that theone who does not pray has no religion, so
meat slaughtered by him cannot be eaten. If you are living in a land
where there are no Muslim butchers, you should laughter your own meat
and use your hands to do something that will be benefit to you, or
look for a Muslimbutcher to slaughter meat for you even in his own
house. Praise be to Allaah, this is something easy so you should not
be heedless about this matter.
You should advise this man to fear Allaah and pray. His suggestion
thatthe Shahaadatayn is sufficient is a serious mistake, because the
Shahaadatayn come with conditions that must be fulfilled, as the
Prophet (peace and blessings of Allaah be upon him) said: "I have been
ordered to fight the people until they bear witness that there is no
god except Allaah and that I am the Messenger of Allaah, andestablish
regular prayer and pay zakaah. If they do that, then their bloodand
wealth are safe from me, except in cases dictated by Islamic law, and
their reckoning will be with Allaah." Saheeh – agreed upon.
So prayer and zakaah are mentioned alongside the Shahaadatayn.
According to another version: "I have been commanded to fight the
people until they say Laailaaha ill-Allaah, and if they say Laa ilaaha
ill-Allaah, then their blood and wealth are safe from me, except in
cases dictated by Islamic law, and their reckoningwill be with
Allaah." Prayer is one of these conditions and zakaah isone of these
conditions.
What the believer must do is fear Allaah, and everyone who claims to
be a Muslim must fear Allaah and offer the five prayers regularly, for
prayer is the foundation of Islam and it is the greatest of the five
pillars of Islam after the Shahaadatayn. Whoever neglects it neglects
his religious commitment, and whoever does not pray has left the
faith. We ask Allaah to keep us safe and sound.
This is the truth and this is what is correct. Some of the scholars
said that such a person is not a kaafir in the sense of major kufr,
rather his kufr is minor kufr, and he is a sinner who has committed a
grave sin, one that is worse than adultery, worse than stealing, worse
than drinking alcohol. But he is not a kaafir in the sense of major
kufr unless he denies that prayer is obligatory. Thisis the view of a
number of scholars. But the correct view is that which is indicated by
thewords of the Prophet (peace and blessings of Allaah be upon him),
which is that such a person is a kaafir in the sense of major kufr, as
stated in the ahaadeeth quoted above, because he has neglected the
pillar or foundation of Islam which is prayer.
We should not take this matter lightly. 'Abd-Allaah ibn Shaqeeq
al-'Aqeeli, the great Taabi'i (may Allaah have mercy on him) said:
"Thecompanions of the Prophet (peace and blessings of Allaah be upon
him) did not regard the omission of anything as being kufr, except in
the case of prayer."
And he mentioned that the Sahaabah were unanimously agreed that the
one who did not pray was a kaafir in their view. We ask Allaahto keep
us safe and sound.
So we must be careful, and adhere to this important obligation and not
take the matter lightly if someone does not pray. We should not eat
meat slaughtered by him, or invite him to anyfeasts, or accept his
invitations. Rather he should be shunned until he repents to Allaah
and starts to pray. We ask Allaah to guide us all.

Sacrifices - Ruling on sacrificing camels other than an’aam animalsWp http://aydnajimudeen.wordpress.com/

A person lives at the North Pole and wants to offer a sacrifice. Is it
permissible for him to sacrifice a fish?.
Praise be to Allaah.
It is not valid to sacrifice a fish, horse, deer or chicken, because
one of the conditions of sacrifice is that it must be one of the
an'aam animals, which are camels, cattle and sheep of all kinds,
because Allaah says (interpretation of the meaning):
"And for every nation We have appointed religious ceremonies, that
they may mention the Name of Allaah over the beast of cattle [an'aam]
that He has given them for food"
[al-Hajj 22:34]
It is not reported that the Prophet (peace and blessings of Allaah be
upon him) or any of his companions sacrificed any other kind of
animal.
See: Fath al-Qadeer (9/97).
Al-Nawawi said in al-Majmoo' (8/364-366):
The conditions of a sacrifice being valid include that it should be
one of the an'aam animals, which are camels, cattle and sheep.All
kinds of camels, cattleand sheep, including goats, are acceptable.
Other kinds of animals, such as wild cattle, donkeys etc are not
acceptable, and there is no difference of scholarly opinion on
thispoint, whether male or female of all kinds, thereis no difference
of opinion on any of that inour view.
A cross between a deer and sheep is not acceptable, because it is not
an an'aam animal. End quote.
Ibn Qudaamah (may Allaah have mercy on him) said something similar in
al-Mughni (368).
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on
him) said in his essay Ahkaam al-Udhiyah wa'l-Zakaah (rulings on
sacrifice and zakaah):
The type (of animal) thatmay be sacrificed is an'aam animals only,
because Allaah says (interpretation of the meaning):
"And for every nation We have appointed religious ceremonies, that
they may mention the Name of Allaah over the beast of cattle [an'aam]
that He has given them for food"
[al-Hajj 22:34]
The an'aam animals are camels, cattle, sheep andgoats. This was stated
byIbn Katheer who said: This was the view of al-Hasan, Qataadah and
others. Ibn Jareer said: This is how it is among the Arabs. End quote.
And the Prophet (peace and blessings of Allaah be upon him) said: "Do
not sacrifice anything but a musinnah; if one isnot available then
sacrifice a jadh'ah sheep(one that is over a year old)." Narrated by
Muslim (1963). A musinnah is a camel, cow or sheep that is twoyears
old or older. This was the view of the scholars (may Allaah have mercy
on them).
The sacrifice is an act of worship, and it should not be done except
in the manner narrated from the Messenger of Allaah (peace and
blessings of Allaah be upon him), and it is not narrated that he
(peace and blessings of Allaah be upon him) sacrificed anything but a
camel, cow or sheep.

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And Allah Knows the Best!

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Published by :->
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