Umm Salamah- I

Her real name was Hind; while her title was Umm Salamah . She came
from the family of Makhzoom, which belongs to the Quraysh tribe. Her
father's name was Abu Mugheerah Ibn 'Abdullaah Ibn 'Umar Ibn Makhzoom
and her mother was 'Aatikah Bint 'Aamir who belonged to the family of
Faraas.
Umm Salamah was first married to her cousin Abu Salamah Ibn
'Abdul-Asad. He was a young man with exceptionally good nature and
unblemished conduct. It was improbable for this young man of
exceptionally lofty moralsto remain unmoved by the noble and
life-giving message of the Noble Prophet, Muhammad sallalaahu alayhi
wa sallam.
Defying his tribesmen, Abu Salamah embraced the new faith and entered
the fold of Islam. Umm Salamah followed suit.
Thus, the couple joined the rank of those noble souls, who had won the
unique distinction of embracing the new faith in its early phase.
These noble souls suffered all kinds of hardships and harassment in
the cause of Islam, but they did not budge even an inch from the right
path. As the number of the people who had embraced the new life-giving
faith increased, the persecution and torture meted out to them also
increased in intensity.
When this persecution reached intolerable levels, the Noble Prophet
sallalaahu alayhi wa sallam gave permission to his followers to
migrate to Abyssinia , which was ruled at that time by a kind-hearted
king, in order to protect their lives and preserve their religion.
According to an authentic narration, Abu Salamah and Umm Salamah who
has already enteredthe fold of Islam, also migrated to Abyssinia .
They came back to Makkah after spending some time in exile. From
Makkah, they left for Madeenah on their second migration. Those days,
Abu Salamah had only one camel with him. He they seated Umm Salamah
and his young son, Salamah, at the saddle. Holding the reins of his
camel, he started his long journey on foot.
When her family came to know about the couple's planned destination,
theyintercepted the camel and told Abu Salamah that he could proceed,
but they would not allowtheir daughter (Umm Salamah ). They took away
the reins of the camel from Abu Salamah and forced Umm Salamah to
dismount. In the meantime, Banu 'Abdul-Asad, the members of Abu
Salamah's clan, appearedon the scene and snatched Umm Salamah's child
from his mother and threatened Banu Mugheerah that if they did not
allow their daughter to accompany her husband, they would also not
allow the child to accompany his mother. As for Abu Salamah they said
thathe was free to go anywhere liked.
By this time, the Noble Prophet, sallalaahu alayhiwa sallam, had given
permission to his Companions to migrate to Madeenah, where they could
live in peace and safety from the torture of Quraysh. Abu Salamah left
for Madeenah, leaving his wife and child behind. Umm Salamah was
staying with Banu Mugheerah while her child was in the custody of Banu
'Abdul-Asad. Thus, the three of them – the father, the mother and the
child – were undergoing the pain of living separately.
Umm Salamah was grief-stricken due the separation from her childand
husband. Everyday she would go and sit forlorn on a hillock, crying
and longing to join her husband and son. A whole one year passed like
this.
One day, a kind-hearted and influential man from the clan of Banu
Mugheerah saw her pathetic condition and was moved by her agony.He
called out the people of his tribe and said: "This woman is our own
flesh and blood, how long will we keep her away from her husband and
child? By Allaah! Our tribe is very brave and honorable; we can't
tolerate persecution of innocent people."
Hearing this, her tribesmen gave permission to Umm Salamah they to
join her husband in Madeenah. When Banu 'Abdul-Asad heard of this,they
also took pity and sent her child, Salamah, to her. She took the child
and a camel to ride alone to Madeenah. At At-Tan'eem (in the outskirts
of Makkah), she met 'Uthmaan Ibn Talhah Ibn Abu Talhah a chivalrous
and decent man of Makkah. When hesaw Umm Salamah traveling alone with
a small baby, he thought: "How unbecoming of me,if I did not escort
this lonely woman traveler of Quraysh to Madeenah!"
He took the reins of Umm Salamah's camel and started for Madeenah.
Whenever they stopped on the way,'Uthmaan would withdraw to rest under
the shade of a tree. Whenthey reached Qubaa', where Abu Salamah was
staying, 'Uthmaan returned to Makkah and Umm Salamah rejoined her
husband, who thanked Allaah for once again reuniting his family.
Umm Salmah always remained grateful to 'Uthmaan for his thoughtful and
kind gesture. She used to say: "I have never seen a more gallant and
compassionate man than 'Uthmaan Ibn Talhah."

Is there a verse in the Qur’aan which says that Allaah’s process of creation is still taking place? .

Is it true that according to certain Qur'anic verses, Allah's process
of creation is still taking place?.
Praise be to Allaah.
Among the names of Allaah are the names al-Khaaliq and al-Khallaaq.
Allaah says (interpretation of the meaning):
"He is Allaah, the Creator [al-Khaaliq], the Inventorof all things,
the Bestower of forms. To Him belong the Best Names. All that is in
the heavens and the earth glorify Him. And He is theAll-Mighty, the
All-Wise"
[al-Hashr 59:34]
"Verily, your Lord is the All-Knowing Creator [al-Khallaaq]"
[al-Hijr 15:86]
"Allaah is the Creator of all things, and He is the Wakeel (Trustee,
Disposer of affairs, Guardian) over all things"
[al-Zumar 39:62]
One of His attributes is that of creation. Allaah says (interpretation
of the meaning):
"Surely, His is the creation and commandment. Blessed is Allaah, the
Lord of the 'Aalameen (mankind, jinn and all that exists)!"
[al-A'raaf 7:54]
One of His actions is that He creates. Allaah says (interpretation of
the meaning):
"And of everything We have created pairs, that you may remember (the
Grace of Allaah)"
[al-Dhaariyaat 51:49]
"Verily, We have created man from Nutfah (drops)of mixed semen (sexual
discharge of man and woman), in order to try him, so We made him
hearer and seer"
[al-Insaan 76:2]
"And your Lord creates whatsoever He wills and chooses"
[al-Qasas 28:68]
One thing concerning which there can be no doubt is that at every
moment Allaah creates whatsoever He will of people and animals and
inanimate objects; that includes newborn children and the young of
animals. Every verse inthe Qur'aan that mentions Allaah's creation of
mankind points towards that which is mentioned in the question.
Ibn Hazm said:
Allaah did not cease to create after the six days, rather He says
(interpretation of the meaning):
"He creates you in the wombs of your mothers, creation after creation"
[al-Zumar 39:6]
"And indeed We created man (Adam) out of an extract of clay (water and earth).
Thereafter We made him(the offspring of Adam) as a Nutfah (mixed
dropsof the male and female sexual discharge and lodged it) in a safe
lodging (womb of the woman).
Then We made the Nutfah into a clot (a piece of thick coagulated
blood), then We made the clot into a little lump of flesh, then We
made out of that little lump of flesh bones, then We clothed the bones
with flesh, and then We brought it forth as another creation. So
Blessed is Allaah, the Best of creators"
[al-Mu'minoon 23:12-14]
All of this is something other than those six days. It states clearly
thatAllaah created after those six days and that He continued to
create after the creation of this world, and He will continue to
create the blessings of the people of Paradise and the torment of the
people ofHell forever, without end.
Al-Fasl fi'l-Milal wa'l-Nihal, 3/34
And Allaah knows best.,Names and Attributes of Allah,- ,Dought & clear, -

The meaning of Allaah’s name al-Waasi’.

What is the meaning of Allaah's name al-Waasi' (the All-Sufficient for
His creatures' needs; the All-Embracing)?
Praise be to Allaah.
Allaah encompasses all of His creation with His care, blessings,
generosity and kindness.Allaah is the Self-Sufficient Whose provision
is sufficient forall of His creatures. Thereis no one who does not eat
from His provision; no one is able to eat from anything other than His
provision. His Mercy encompasses all things and He fulfils every need.
He is the OneWho gives much; He has sufficient means to respond to the
requests of all, and He encompasses all things as He says
(interpretation of the meaning):
"all things He comprehends in His knowledge"
[Ta-Ha 20:98 – Yusuf 'Ali'stranslation of the meaning]
Al-Waasi' may include meanings that are not implied by the name
al-Ghaniy. It is said (in Arabic), Waasi' al-Fadl and Waasi'
al-Rahmah, meaning that His mercy encompasses all things and His
knowledge encompasses all things. Allaah says (interpretation of the
meaning):
" 'Our Lord! You comprehend all things inmercy and knowledge'"
[Ghaafir 40:7]
This name implies that nothing is beyond Him, nothing is hidden from
Him, His knowledge and power are vast, may He be glorified.
Allaah is the One Whose attributes are immense, as is all that is
connectedto them. No one can praise Him sufficiently; He is as He has
praised Himself. His might, power and dominion are vast, and He is
Great in bounty and goodness,and Most Generous.,Names and Attributes
of Allah,- ,Dought & clear, -

The Divine names as remedy.,Names and Attributes of Allah,- Dought & clear, -

Is it permissible to use the Beautiful Names of Allaah as a remedy,
such as saying "Ya Baseer (O All-Seeing)" over the patient's eye and
so on?.
Praise be to Allaah.
Using the names of Allaah as a remedy is a practice that is widespread
among people. Flyers are widelydistributed on which thenames are
written and beside them the diseaseswhich may supposedly be treated by
that name.
The one who claims to have discovered this kind of remedy is Dr
Ibraaheem Kareem, the inventor of the science of "biogeometry". He
claimed that the beautiful names of Allaah have the power toheal a
huge number of diseases, based on his research in which he measured
energy levels in the human body. He claimed to have discovered that
each of the names of Allaah produces an energy that prompts the immune
system to work efficiently in a particularpart of the human body. He
claimed that by applying the "law of resonance" he could, simply by
mentioning one of the names of Allaah, bring about improvements in the
vital energy in the human body. After researching for three years, he
presented his discovery to people in a schedule in which he described
diseases and stated which name of Allaah could be beneficial in
treating it.
For example: al-Samee' (the All Hearing) can restore the balance of
energy; al-Razzaaq (the Provider) can treat the stomach; al-Jabbaar
(the Compeller) can treat the spine; al-Ra'oof (the Most Kind) can
treat the colon; al-Naafi' (the Bringer of benefits) can treat the
bones; al-Hayy (the Ever-Living) can treat the kidneys; al-Badee' (the
Originator) can treat the hair; Jalla Jalaalahu (Glorified be His
Majesty)can treat dandruff; al-Noor (the Light), al-Baseer (the
All-Seeing)and al-Wahhaab (the Bestower) can treat the eyes. …
The way in which the remedy is administered is to repeat the name or a
number of names over the affected part of the body, for ten minutes.
He claims to have discovered that healing energy is multiplied when
reciting the versesof healing after reciting tasbeeh of the beautiful
names of Allaah. These verses are (interpretation of the meaning):
"and heal the hearts of abelieving people"
[al-Tawbah 9:14]
"and a healing for that which is in your hearts"
[Yoonus 10:57]
"wherein is healing for men"
[al-Nahl 16:69]
"And We send down of the Qur'aan that which isa healing and a mercy"
[al-Isra' 17:82]
"And when I am ill, it is He Who cures me"
[al-Shu'ara' 26:80]
"Say: It is for those who believe, a guide and a healing"
[Fussilat 41:44]
Our response to these claims is:
1 – Remedies may be administered either by scientific means or by
religious means (as described in the Qur'aan and Sunnah). With regard
to scientific, physical means, treatment should be based on experience
and expertise. With regard to religious means, reference is to bemade
to the texts of sharee'ah in order to find out what remedies are to be
used and how they are to be administered. Mentioning Allaah by His
beautiful names (dhikr) is something that is prescribed in sharee'ah,
but this researcher does not quote any shar'i source of evidence for
using specific names of Allaah in this manner to treat disease, so it
cannot be a legitimate shar'i means of treating disease. Religious
matters cannot be subjected to experimentation or disrespected in this
manner.
Shaykh Ibn 'Uthaymeen said:
Note that medical treatment is a means of healing but the One
Whocauses it to be effective is Allaah, may He be exalted. There is no
cause except that which Allaah makes a cause. The things that Allaah
makes causes are of two types:
(i) Means that are prescribed in sharee'ah, such as the
Holy Qur'aan and du'aa' (supplication), as the Prophet (peace and
blessings of Allaah be upon him) said concerning Soorat al-Faatihah:
"How did you know that it is a ruqyah (prayer or incantation for
healing)?" And the Prophet (peace and blessings of Allaah be upon him)
recited ruqyah for the sick by making du'aa' for them, and Allaah
healed those whom He wanted to heal by virtue of his du'aa'.
(ii) Physical means, such as medicines that are known
from sharee'ah, like honey, or from experimentation and experience,
like many kinds of medicine. The effect of this kind of means must be
direct, not by way of imagination and wishfulthinking. If its effect
is known in a direct and measurable manner, then it may rightfully be
used as a remedy by means of which a cure may be effected, by Allaah's
leave. But if it is simply the matter of wishful thinking on the part
of the patient, which brings him some kind of psychological relief,
then it is not permissible to rely on it or affirm that it is a
remedy, lest a person come to depend on wishful thinking. Hence it is
forbidden to wear rings, strings etc to heal disease or ward it off,
because that is not a means that is prescribed in sharee'ah or known
from experience. So longas it is not proven to be a means that is
prescribed in sharee'ah or known from experience, it is not
permissible to regard it as a means of healing. Regarding it as a
means is a kind of trying to compete with Allaah in His dominion and
associating others with Him, in the sense that one is trying to play a
role that belongs only to Allaah, namely deciding the means and the
ends. Shaykh Muhammad ibn 'Abd al-Wahhaab explained this matter in
Kitaab al-Tawheed by saying: "CHAPTER: It is shirk to wear rings and
strings etc to ward off evil or relieve it."
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 1, question no. 49.
2 – This involves mentioning names of Allaah and claiming that He has
called Himself by these names, when that is not the case, such as
Jalla Jalaaluhu (Glorified be His Majesty), al-Rasheed (the Guide),
al-Badee' (the Originator), al-Naafi' (the Bringer of Benefit), etc.
This is indicative of the ignorance of the onewho made this claim, and
that this so-called energy does not exist, because it is derived –
according to his own claims – from names thatare not names of Allaah
as proven in the saheeh evidence.
3 – He describes a specific method of treatment and stipulates a name
for each disease.
Even when a name mentioned is proven in saheeh evidence to be one of
the names of Allaah, this still comes under the heading of speaking
about Allaah without knowledge. Allaah has forbidden us to speak of
Him without knowledge, as He says (interpretation of the meaning):
"Say (O Muhammad): (But) the things that my Lord has indeed forbidden
are Al-Fawaahish (great evil sins and every kind of unlawful sexual
intercourse) whether committed openly or secretly, sins (of all
kinds), unrighteous oppression, joining partners (in worship) with
Allaah for which He has given no authority, and saying things about
Allaah of which you haveno knowledge"
[al-A'raaf 7:33]
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy on him) said in
hiscommentary on this verse:
"and saying things about Allaah of which you have no knowledge" means,
withregard to His names, attributes, actions and laws.
Tafseer al-Sa'di, p. 250.
4 – The scholars of the Standing Committee refuted the claims of
thisman when they were asked about this matter. They said:
After studying the matter, the Standing Committee for Academic
Research and Issuing Fatwas replied as follows:
Allaah says (interpretation of the meaning):
"And (all) the Most Beautiful Names belong to Allaah, so call on Him
by them, and leave the company of those who belie or deny (or utter
impious speech against) His Names. They will be requited for what they
used to do"
[al-A'raaf 7:180]
And the Prophet (peace and blessings of Allaah be upon him) said:
"Allaah has ninety-nine names; whoever learns them will enter
Paradise." Among them is the greatest name of Allaah which, if He is
called upon by it, He will respond, and if He is asked by it, He will
give.
No one knows how many names Allaah has except Allaah Himself, and all
of them are beautiful. We must believe in them and in the perfection,
majesty and might of Allaah to which they point. It is haraam to
disbelieve in them by rejecting all of them or any of them, or to deny
the perfection ofAllaah or any of the attributes of Allaah indicated
by these names.
An example of denying the names of Allaah is the claim made by this
"Kareem Sayyid" and his student and son in a flyer which they
distributed among people, that the beautiful names of Allaah have the
power toheal a huge number of diseases, based on his research in which
he measured energy levels in the human body. He claimed to have
discovered that each of the names of Allaah produces an energy that
prompts the immune system to work efficiently in a particularpart of
the human body. He claimed that by applying the "law of resonance" he
could, simply by mentioning one of the names of Allaah, bring about
improvements in the vital energy in the human body. He said: it is
well known that the Pharaohs were the first ones to study and measure
the life force in the human body by means of [?] the Pharaonic
pendulum. Then he mentioned a number of the names of Allaah in a
schedule and claimed that each of these names could benefit the body
in someway or treat specific physical diseases. He explained that by
drawing a diagram of the human body and writing one of the names of
Allaah on each part thereof.
This action is false because it is a kind of disbelief concerning the
names of Allaah and it subjects them to degrading treatment. What is
prescribed in Islam with regard to the names of Allaah is to call upon
Him by them, as Hesays (interpretation of the meaning):
"… so call on Him by them …"
[al-A'raaf 7:180]
Similarly we must affirm the attributes of Allaah implied by these
names, because each of these names describes an attribute of Allaah
and it is not permissible to use them for any other purpose than to
call Him by them, unless there is shar'i evidence to that effect.
Whoever claims that they may be used in suchand such a manner, or may
be used to treat such and such a disease with no evidence to
thateffect from sharee'ah, is speaking about Allaah without knowledge,
andAllaah says (interpretation of the meaning):
"Say (O Muhammad): (But) the things that my Lord has indeed forbidden
are Al-Fawaahish (great evil sins and every kind of unlawful sexual
intercourse) whether committed openly or secretly, sins (of all
kinds), unrighteous oppression, joining partners (in worship) with
Allaah for which He has given no authority, and saying things about
Allaah of which you haveno knowledge"
[al-A'raaf 7:33]
This flyer must be destroyed, and the people mentioned here and others
have to repent to Allaah from this action and not do any such thing
again that has to do with 'aqeedah and rulings of sharee'ah.
And Allaah is the Source of strength.
And Allaah knows best.