Umm Salamah- I

Her real name was Hind; while her title was Umm Salamah. Shecame 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 Salamahwas 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 Salamahembraced the new faith and entered
the fold of Islam. Umm Salamahfollowed 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 toAbyssinia, 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 Salamahand Umm Salamahwho has
already enteredthe fold of Islam, also migrated toAbyssinia. Theycame
back to Makkah after spending some time in exile. From Makkah,
theyleft for Madeenah on their second migration. Those days, Abu
Salamahhad only one camel with him. He theyseated Umm Salamahand his
young son, Salamah, at the saddle. Holding the reins of his camel,
hestarted his long journey on foot.
When her family came to know about the couple's planned destination,
theyintercepted the camel and told Abu Salamahthat he could proceed,
but they would not allowtheir daughter )Umm Salamah(. They took away
the reins of the camel from Abu Salamahand forced Umm Salamahto
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 Salamahthey said
thathe was free to go anywhere liked.
By this time, the Noble Prophet, sallalaahu alayhiwa sallam, had given
permission to his Companionsto migrate to Madeenah, where they could
live in peace and safety from the torture of Quraysh. Abu Salamahleft
for Madeenah, leaving his wife and child behind. Umm Salamahwas
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 Salamahwas grief-stricken due the separation from her childand
husband. Everyday shewould 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 theyto join
her husband in Madeenah. When Banu 'Abdul-Asad heard of this,they also
took pity and sent her child, Salamah, to her. Shetook 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 Talhaha chivalrous and
decent man of Makkah. When hesaw Umm Salamahtraveling alone with a
small baby, he thought: "How unbecoming of me,if I did not escort this
lonely woman traveler of Quraysh to Madeenah!"
Hetook the reins of Umm Salamah's camel and started for Madeenah.
Whenever they stopped on the way,'Uthmaanwould withdraw to rest under
the shade of a tree. Whenthey reached Qubaa', where Abu Salamahwas
staying, 'Uthmaanreturned to Makkah and Umm Salamahrejoined her
husband, who thanked Allaah for once again reuniting his family.
Umm Salmahalways remained grateful to 'Uthmaanfor his thoughtful and
kind gesture. Sheused to say: "I have never seen a more gallant and
compassionate man than 'Uthmaan Ibn Talhah."

Dought and Clear, - Is it permissible to offer money to a person on the condition that he does a good deed?.

Is it permissible to offer money to a person on the condition that he
does a good deed ? For example, can I say to a Muslim uncle, I will
give you 500 Dirhams if you grow and keep a beard?.
Praise be to Allaah.
It seems that there is nothing wrong with doing that. Allaah has
enjoined certain actions upon His slaves, and has promised a great
rewardin this world for doing them, so as to encouragepeople to do
them. Allaah says (interpretation of the meaning):
"And whosoever fears Allaah and keeps his duty to Him, He will make a
way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine"
[al-Talaaq 65:2-3]
The Prophet(peace and blessings of Allaah be upon him) said: "Whoever
would like his provision in this world to be increased and his life
span to be extended,let him uphold the ties of kinship." Narrated by
al-Bukhaari, 5986; Muslim, 2557.
As a way of encouragingrighteous deeds, the Prophet(peace and
blessings of Allaah be upon him) gave permission for the one who
killed a kaafir on the battelefield to take his spoils.
It was narrated that Abu Qutaadah (may Allaah bepleased with him)
said: The Messenger of Allaah(peace and blessings of Allaah be upon
him) said, during the year of Hunayn: "Whoever kills an enemy and has
proof of that will have his spoils."
Narrated by al-Bukhaari,2973; Muslim, 1751.
"Spoils" here refers to the money, luggage, clothing and weapons that
a fighter has with him.
And the scholars regarded it as permissible to offer prizes for
memorizing soorahs from the Qur'aan or ahaadeeth, or for winning a
contest of knowledge.
The scholars of the Standing Committee were asked:
What is the ruling on receiving prizes for Qur'aan memorization contests?
They replied:
There is nothing wrong with that, and there is no difference between
men and women in this regard.
Fataawa al-Lajnah al-Daa'imah, 4/126
This has to do with giving and offering: it is permissible to offer
and give money to one who lets his beard grow or does other things
required by sharee'ah.
But with regard to the one who takes that money: if he let his beard
grow in order to take the prize, then he will not be rewarded forhis
action, but if the prize motivated him to fulfil the command of
Allaah, or if he started because of the prize andthen changed his
intention after that and adhered to (following the ruling), then he
will be rewarded for that in which his intention was sound, and it
will not matter that at first he was doing it for the prize.
It was narrated from Anas that a man asked the Prophet(peace and
blessings of Allaah be upon him) for sheep between two mountainsand he
gave them to him, then he went to his people and said, "O my people,
become Muslims,for by Allaah Muhammadgives generously and he does not
fear poverty."
Anas said: People would become Muslim only for worldly gains, but as
soon as they became Muslim Islam became dearer to them than this world
and everything in it.
Narrated by Muslim, 2312.
Al-Nawawi said:
This is how it appears in most copies: "fa ma yuslim (as soon as
[they] became Muslim)." In some copies it says "fa ma yumsi (before
the day ended)." Both are correct. The first means that shortly after
they became Muslim, Islam became dearer to them, i.e., at first they
professed Islam for worldly purposes, with no sound intention in their
hearts, then by the blessing of the Prophet(peace and blessings of
Allaah be upon him) and the light of Islam, their hearts were soon
opened to true faith which took root in their hearts, and then Islam
became dearer to them than this world and everything in it.
Sharh Muslim, 15/72, 73.
And Allaah knows best.

Dought and Clear, - Will a woman be rewarded for her work in the home even if she does not intend to seek reward?.

If a woman works in herhouse without intending to seek reward for her
work with Allaah, will she be rewarded for her work or not?.
Praise be to Allaah.
A woman's work in the home is important work in which she helps to
spread love and mercy inher home, and she plays a major role in
raising her children and helps her husband in his work,da'wah and
pursuit of knowledge.
In this regard, this work is like all other kinds of work: a woman
will not be rewarded for it unless her intention in doing it is
sincerely for the sake of Allaah alone.
There follow some texts which support this view,as well as some of the
comments of the scholars.
1 – al-Bukhaari (may Allaah have mercy on him) included inKitaab
al-Eemaan(the Book of Faith) a chapter in whichhe listed shar'i
duties, which included seeking reward for doing them.
Al-Bukhaari (may Allaah have mercy on him) said:
"Chapter: what was narrated about actions being but by intentions, and
every person will have but that which he intended. This includes
faith, wudoo', prayer, zakaah, Hajj, fasting and other rulings. Allaah
says(interpretation of the meaning):"Each one does according to
Shakilatihi (i.e. his way or his religion or his intentions)"
[al-Isra' 17:84]. A man may seek the reward of charity forhis spending
on his family. And the Prophet(peace and blessings of Allaah be upon
him) said: "But jihad and good intentions."
Saheeh al-Bukhaari(1/29), Kitaab al-Eemaan.
Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:
The words "Chapter: what has been narrated…" mean: a chapter which
explains what has been narrated as evidence that shar'i actions are
judged according to intention.
Fath al-Baari(1/135, 136)
2 – It was narrated that Abu Mas'ood al-Badri (may Allaah be pleased
with him) said: The Prophet(peace and blessings of Allaah be upon him)
said: "If a Muslim spends on his family, seeking reward for that with
Allaah, thenit will an act of charity on his part." Narrated
byal-Bukhaari (55), Muslim (1002).
Spending on his wife and children is a man's shar'i duty, but he will
not be rewarded for it unless he seeks reward thereby.
Al-Qurtubi said:
The apparent meaning isthat the reward for spending on them can only
be attained by intending to draw closerto Allaah, whether it is
obligatory or permissible, and this implies that whoever does not
intend to draw closer to Allaah will not be rewarded, but he has
discharged his duty in the case of obligatory spending.
Fath al-Baari(1/136)
Ibn Hajar said:
It may be understood from this that the reward cannot be attained by
doing the deed unless it is also accompanied by the intention.
Al-Tabari said: spending on one's family is obligatory, and he will be
rewarded for what he gives according to hisintention. There is no
contradiction between its being obligatory and its being called
charity, rather it is better than voluntary charity.
Fath al-Baari(9/498)
Al-Nawawi (may Allaah have mercy on him) said:
Seeking reward thereby means seeking the Countenance of Allaah
thereby. That does not include whatever he spends absent-mindedly
(i.e., heedless of the intention and without intending to seek reward
thereby). Rather this refers to the one who seeks reward. The way to
seek reward is to spend it with the intention of fulfilling theduty of
spending and kind treatment that has been enjoined upon him.
Sharh Muslim(7/88, 89).
3 – It was narrated from Sa'd ibn Abi Waqqaas (may Allaah be pleased
with him) that the Messenger of Allaah(peace and blessings of Allaah
be upon him) said: "You will never spend anything, seeking thereby the
Countenance of Allaah, but you will be rewarded for it, even what you
put in your wife's mouth." Narrated by al-Bukhaari (56) and Muslim
(1628).
Ibn al-Haaj al-Maaliki (may Allaah have mercy on him) said:
He should not neglect to give his wife a morsel or two, because the
Prophet(peace and blessings of Allaah be upon him) said: "even a
morsel that he puts in his wife's mouth." He will earn reward even
though there is some pleasure for him in putting a morsel in his
wife's mouth, but he should seek reward in allof that, i.e., in
bringing the food and in giving it to her.
Al-Madkhal (1/224).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
You will never spend anything, seeking thereby the reward of Allaah,
but you will be rewarded for it. The attainment of reward is dependent
upon that, i.e., on seeking the Countenance of Allaah. This is what
matters.
Fath al-Baari(5/367).
Conclusion:
A woman will be rewarded for her work in the house if she seeks reward
with Allaah for that, and is sincere in her intention.
And Allaah knows best.

Dought and Clear, - Does a good intention intercede for one?.

Does a good intention intercede for one? Or are there other considerations with regard that?.
Praise be to Allaah.
No act of worship will be accepted from a Muslim unless it meets two basic conditions:
1 – Sincerity of intentiontowards Allaah, may He be exalted. This means that the aims of the person in his words and deeds, both outward and inward, should be to seek the Countenance of Allaah alone.
2 – It should be in accordance with the ways in which Allaah hasordained that He be worshipped only. That is achieved by following the Prophet(peace and blessings of Allaah be upon him) and what he taught, and shunning anything that goes against that, and not introducing any new acts or forms of worship that have not been narrated in proven reports from him(peace and blessings of Allaah be upon him).
The evidence for these two conditions is the verse in which Allaah says (interpretation of the meaning):
" So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord"
[al-Kahf 18:110]
Ibn Katheer (may Allaah have mercy on him) said:
"So whoever hopes for the Meeting with his Lord" – means His reward
"let him work righteousness" – means, that is in accordance with the laws of Allaah.
"and associate none as apartner in the worship of his Lord" – means the deed by which is sought the Countenance of Allaah alone, with no partner or associate. These are the two features of the deed thatis acceptable: it must be sincerely for the sake of Allaah alone, and it must be in accordance with the sharee'ah of the Messenger of Allaah(peace and blessings of Allaah be upon him). Endquote.
Tafseer Ibn Katheer, 4/108
Hence Allaah says in the greatest soorah in the Qur'aan (interpretation):
" You (Alone) we worship, and You (Alone) we ask for help (for each and everything)"
[al-Faatihah 1:5], to indicate that Tawheed and sincerity are essential in order for a deed to be valid.
The second condition comes immediately afterthat:
"Guide us to the StraightWay"
[al-Faatihah 1:6]
No act of worship is valid unless it is in accordance with the right way, the straight path, which Allaah has enjoined, by following His Prophet(peace and blessings of Allaah be upon him). Inal-Saheehit is narrated from 'Aa'ishah (may Allaah be pleased with her) that the Messenger of Allaah(peace and blessings of Allaah be upon him) said: "Whoever does anyaction that is not in accordance with this matter of ours will have it rejected." Narrated by Muslim, 1718. i.e., his deed will be thrown back at him and not accepted from him. If anyone goes against these two conditions (sincerity towards Allaahalone and following His laws) in any action, then he will not benefit from it. The one who seeks goodness and wants to please his Lord, let him worship Him and draw near to Him by the means that He has ordained. Allaah says (interpretation of the meaning):
"Say (O Muhammad to mankind): If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism,follow the Qur'aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful"
[Aal 'Imraan 3:31]
So it is not sufficient to have a good intention, and it will not intercede for him if he goes against sharee'ah and worships Allaah by means of any kind of bid'ah (innovation). Many of those who invent innovations – because of their ignorance – invent theseinnovations in order to draw closer to Allaah.
Hence when Ibn Mas'ood(may Allaah be pleased with him) denounced those who gathered to remember Allaah (dhikr),they gave the excuse that their intention was good and that they did not mean anything but good, and he said to them: "How many of those who intend good do not attain it!" Narrated by al-Daarimi, 204. So it is not sufficientto have a good intentionin order to do good and attain the reward and draw closer to Allaah. Rather it is essential to also act in accordance with sharee'ah and avoid bid'ah.
A good intention may intercede for a person intwo cases:
1 – Turning habits into acts of worship
A good intention may turn a habit into an act of worship for which a person will be rewarded. So by eating and drinking he may intend to strengthen himself to obey Allaah, and by getting married he may intend to keep himself and his wife chaste, and so on.
2 – Earning reward without doing any deed,if the Muslim is definite in his intention.
A Muslim may form a definite intention to do acts that are prescribed in sharee'ah, then something prevents him from doing that – but hewill still be rewarded forit. There are a number ofahaadeeth concerning that, such as the following:
1 – It was narrated that Jaabir (may Allaah be pleased with him) said: We were with the Propheton a campaign and he said: "You did not travel any distance or cross any valley but inMadeenah there are men who were with you, but they were kept behind by sickness." According to another version: "… but they shared the reward with you." Narrated by Muslim, 1911.
2 – It was narrated from Abu'l-Darda' (may Allaah be pleased with him) that the Prophetsaid:"Whoever goes to his bedintending to get up and pray at night, then his eyes overwhelm him and(he sleeps) until morning, the (reward for) that which he intended will be written for him, and his sleep is a charity for him given by his Lord, may He be glorified and exalted." Narrated by al-Nasaa'i, 1787; Ibn Maajah, 1344; classed as saheeh by Shaykh al-Albaani inSaheeh al-Targheeb, 601.
3 – It was narrated from Sahl ibn Haneef that the Prophetsaid: "Whoever sincerely asks Allaah for martyrdom will attain the status of the martyrs even if he dies in his bed." Narrated by Muslim, 1909.
And there are many other such reports, all of which indicate that whoever forms a sincere, definite intention to do good or obey Allaah, then is prevented from doing that deed, Allaah will decree the reward for him.
So this is the case where a sincere intention will intercede for a person until he is rewarded for it.