How The Hormone Thyroxin Renews Cells

· By what stages is thyroxin released?
· What disease does insufficient thyroxin production lead to?
· How is the level of production of the hormone thyroxin determined?
· Why is the collaboration between this hormone and growth
hormone important?
The cells of the eyes that enable you to read this paper need glucose
for nourishment. A system that calculates the amount of sugar in
your blood and keeps that level stable has therefore been installed
in your body. The number of times your heart needs to beat a
minute, the level of calcium stored in your bones, the amount of
blood your kidneys filter in a minute and thousands of other similar
details are calculated and organized by means of the planning and a
communications network among the cells. This chemical
communication system that ensures 100 trillion cells work together
in harmony is known as the hormone system. The system contains a
number of working hormones. One of these is the hormone thyroxin.
The tissues that comprise the human body are constantly being
renewed. In order for this to happen, 200 million cells are born in
the body every minute and replace dead cells. The supervision of
this immaculate system has been entrusted, at the desire of
Almighty God, to this hormone called thyroxin. This supervises the
body, determines cells whose life span has been completed and
issues commands to the relevant units for new production to take
place. In other words, the renewal of the body depends on the
activity of this hormone.
The Miraculous Characteristics of the Hormone Thyroxin
To grasp the importance of the hormone thyroxin, all you need do is
look in the mirror. There is a proportion right from birth in
everyone's mouth, nose, eyes, face and body. You are indebted to the
hormone thyroxin, created by Almighty God with flawless functioning,
for this proportion. If thyroxin molecules had not visited your
cells one by one many years ago when that body was still developing
and told them how to divide, then the organs of our body would be
completely disproportional and this could even lead to mental
retardation.
Indeed, mental retardation appears as a result of the disease known
as cretinism, caused by insufficient production of the hormone
thyroxin immediately after birth. At the end of the developmental
process, people who suffer from this disease have disproportionate
bodies, generally having short legs and large heads. Thyroxin
deficiency also causes dwarfism.
How Is the Hormone Thyroxin Released?
A system with advanced technology and planning has been created to
regulate the amount of thyroxin secreted and the timing. Release of
the hormone thyroxin takes place as the result of a chain of
commands. Pieces of flesh consisting of combinations of unconscious
cells have a highly disciplined and regular hierarchy among
themselves.
When thyroxin is needed, the hypothalamus, the seat of the hormonal
system, sends a command (TRH – Thyrotropin Releasing Hormone) to the
pituitary gland, the hormonal system's orchestral conductor. The
pituitary gland that receives the command realizes that the thyroid
gland has to go into action. It immediately sends a command (TSH –
Thyroid Stimulating Hormone) to the thyroid. The final link in the
chain of commands is that the thyroid gland immediately produces
thyroxin in the light of that instruction and distributes it
throughout the body by way of the blood stream.
Millions of processes are taking place in your body as you read
this. Through these processes, calculations are made regarding
what cells in which part of your body need, and what they need to
do. Steps are taken to meet the cells' needs, and the cells are
told, one by one, what they must do. Thanks to the flawless
communication system inside your body, its 100 trillion cells meet
all your needs without your ever being aware of it. This flawless
communication takes place thanks to your hormones. Thyroxin is one
of the many hormones in your body.
The Sensitive Level of Thyroxin Production
The level of thyroxin secreted is determined thanks to a special
system created by God with enormous artistry. This system consists
of two separate measurement and feedback mechanisms. Both of these
mechanisms are examples of a matchless engineering.
When the level of thyroxin in the blood rises above normal,
thyroxin establishes a very interesting effect on the pituitary
gland and sometimes directly on the hypothalamus: it reduces the
sensitivity of the pituitary gland to TRH. A little reflection here
will reveal a marvel here because the task of TRH is to stimulate the
pituitary gland and arrange for a command (TSH) to be sent to the
thyroid gland. This command represents the second link in the chain
set up for production of thyroxin.
The system has been created in such detail that the rising thyroxin
takes a highly intelligent precaution to ensure that over-production
does not take place and interrupts the chain of command established
for its own manufacture. In this way, when the level of thyroxin in
the blood rises above normal, thyroxin automatically slows down
its own manufacture.
There is also a second system that determines the level of thyroxin
production. Rising thyroxin affects the cells of the hypothalamus,
and these cells reduce TRH production. The production of TSH
secreted from the pituitary gland therefore declines and thyroxin
production slows down.
Are You Aware of the Miraculous Processes Taking Place in Your Body
Moment by Moment?
Together with the nervous system, the hormone system establishes
co-ordination of the body's cells. If we compare the nervous system
to messages sent over the internet, then the hormone system
resembles messages sent by letter; slower, but effective over a
longer period of time.
Examination of these systems that manage the body reveals a major
truth of which people are unaware. Some people think that they
manage and direct their own lives. When asked, "How much control do
you have over your own body?" these people will reply, "Total
control." Yet, that answer conflicts with the scientific facts
because people can only control a very small part of their bodies,
and even then, only partially. For example, they can use their
bodies to walk or talk, or they can make things by using their
hands. However, thousands of chemical and physical events in the
depths of the body take place independently of a person's knowledge
and will. Someone who thinks he is in charge of his own body is
therefore making a grave error. In one verse God says:
" Say: 'Have you thought about your partner gods, those you call
upon besides God? Show me what they have created of the earth; or do
they have a partnership in the heavens?' Have We given them a Book
whose Clear Signs they follow? No indeed! The wrongdoers promise
each other nothing but delusion. " (Surat al-Fatir, 40)
Thyroxin and Growth Hormone at Work
Thyroxin does not act alone during the growth stage in children but
together with growth hormone. Growth hormone is a molecule that
tells the child's cells to grow and multiply during the
developmental stage. In addition, this hormone also determines the
number and amount of cell divisions. However, there is another very
important detail in addition to determining the amount and number;
the rate of cell division. Thyroxin enters the equation at this
stage and affects the speed of cell division during childhood. In
this way, the individual completes his or her healthy development.
The people you see in daily life, your school friends, people
walking on the streets, your work colleagues, your family; all
these people owe the shape of their bodies to two tiny molecules
created in a perfect manner by Almighty God – growth hormone and
thyroxin. These hormones have been released at just the right time
and in just the right quantities; they have commanded trillions of
cells and have told all these cells how much and at what rate to
multiply, the result being the perfectly shaped human body.
The level of production of these molecules in human beings has been
very carefully adjusted in every person's body – neither too much,
nor too little. What would happen if there were serious variations
in the production of these hormones from person to person? In that
event, there would be serious variations in people's appearances.
Billions of people would be two and a half or three meters tall,
and billions of others just one meter or less. Each one would have
disproportionate bodies and organs and almost all would suffer from
profound mental retardation. Billions of people would die while
they were still in adolescence.
Conclusion: "… Everything has its measure with Him." (Surat ar-Ra'd, 8)
A person's physical appearance and characteristics come about
through two tiny molecules – immaculately created by God – growth
hormone and thyroxin. If thyroxin did not calculate the number of
diminishing cells or produced more or less than were needed, the
result would be turmoil in the body. Since cells could not be
renewed sufficiently, premature aging would occur in one's physical
appearance and organs would become unable to function.
Overproduction would mean that organs would grow in an uncontrolled
manner, tumors would occur, and this would quickly lead to death.
However, by creating these two miraculous hormones, our Almighty
Lord has created His servants in a flawless manner:
" He created the heavens and the Earth with truth and formed you,
giving you the best of forms. And He is your final destination ."
(Surat al-Taghabun, 3)
The Perfect Equivalence Between Cells and Hormones
Hormones are generally described as a signal group planned and
coded to regulate the interior of the human body. These signals
stimulate cells in different organs and tissues. A hormone goes
unrecognized in the different tissues it passes through until it
reaches the target cell. A question comes to mind at this point;
how does the cell identify its own hormone?
The cells targeted by hormones have an antenna or receptor on their
surface. This receptor is programmed with knowledge of the hormone
that binds to it. In this way, the hormone sent out never binds to a
wrong receptor, and no wrong organ or tissue is ever stimulated.
(Eldra Pearl Solomon, Introduction to Human Anatomy and Physiology,
p. 132)
When the hormone molecule attaches to the receptor on the cell
surface, a cascade of reactions takes place inside the cell. As a
result of these reactions, the cell does what it is commanded to do.
This happens as follows: For example, if the instruction sent
commands the cell to produce a specific protein, then various
enzymes in the cell go into action. These enzymes go to the DNA,
the cell's data bank, find the information for the relevant protein
and copy it. The production of the protein in question thus begins.
The components of the system work just like the links in a chain.
Failure of any of the chains to do its job will cause the chain to
break; in other words, it will compromise the entire system. Such
an interruption will be very dangerous for the body, and can
sometimes even end in death.
Thyroxin molecules released into the blood stream by the thyroid
gland bind to a transport molecule created specifically for this
purpose and thus travel through the blood stream, and they cannot
discharge their function so long as they are attached to this
molecule. Only four out of 10,000 thyroxin molecules are free in the
bloodstream. It is thus only four out of every 10,000 thyroxin
molecules that affects the rate of cellular metabolism. There is no
doubt that this is proof that God reigns over all the worlds,
whether we can see them or not, that he enfolds all things and that
he determines the numbers of all things on Earth:
" ...He [God] encompasses what is in their hands and has counted
the exact number of everything." (Surat al-Jinn, 28)
"To God belong the Most Beautiful Names, so call on Him by them and
abandon those who desecrate His Names. They will be repaid for what
they did." (Surat al-A'raf. 180)

Story, - Does love always die?

I don't even know where to start... I have been thinking for a long
time before I decided to put it in writing, but I am tired of carrying
this load and I'd like to share it with you :)
My boyfriend and I have been together for 5 years and 8 months... A
long time, I know :) In the beginning, just like every start of a
relationship, it was like a fairy tale... Crazy in love, wild and
happy. You know how it is, right?
Only that in the past year and few months, everything turned upside
down. He went abroad for a few months. When he came back, he came to
live with me. I work and study at the same and it's sometimes really
hard for me, but I think I am managing somehow :)
The thing is that he isn't helping me with anything. When he comes
back from work, he sits on his computer and starts playing games till
midnight.
I am the one who's cleaning, cooking, tidying up, washing and putting
thins in order... In the beginning, it didn't bother me. I thought, he
wasn't used to this kind of life just yet. I was really enjoying
taking care of him. But he is taking it too far!!!
I don't think that he is even realizing how tired I feel sometimes and
that I need a little help. We have discussed it many times and every
time he says that he is going to change, that he is going to pay more
attention to me and that he is going to start helping me, but...?
Nothing is ever changing. I am sick of it! Things aren't going well
and I can feel it. He says he loves me, but he is in no way showing
that he treasures me. We are fighting almost every day and he has
become increasingly stubborn. He blames me for everything!
I am not sure if it is my dynamic lifestyle or the arguing that we do,
but I think our love is dead!!!Or at least as far as I'm concerned. I
am just tired of fighting for the lost spark in our relationship.
Yes, I think I don't love him anymore and it is killing me to say
this, because I remember how things used to be... So, the thing that I
keep asking myself is, does a moment always come in which the love
just dies? Or is this just not the right person for me?
Does such thing as true love even exist; the kind that makes you happy
every day and makes you feel alive?

Story, - My love

Its started in 2011 when I was in my first year of Graduation. Vicky
visited our college with his friends who were also my friends and
classmates too frm last 3years. I was crossing vicky suddenly we both
had a look at eachother. I dont know what happened to me. I call my
friend (priya) & ask about him. She told me that he is vicky. Vicky
was in some bit doubt that this girl asking about me from priya. He
also did the same, he also ask about me from priya. That day we dont
even said hello to eachother because we were not introduced. Then some
days passed Vijay start teasing me with vicky's name. I asked him why
he is doing so then I got to know from priya that Vicky want to be
friend with me. I was confused, continuously thinking what to do, what
to answer? But later I thought he just want to be my friend, so I dnt
think I should have some problem, so I said okie we will be friends.
But still we had not exchanged our numbrs. Next day it was off from
our college. Vicky came to see my home aftr he heard that I am ready
to be friends. Priya call me later and told me that Vicky visited ur
place. I was bit confused that why he came? Why he visited my place? I
asked Priya that is everything okie with him she just told me that he
is falling in love with u. Wow! I was so happy. I said with me? R u
serious? Priya's word force me to think about that & seriously,
something start happening to me. I always think about him, always
wonder if he came to the college again. But one day priya came to my
home, that day I was alone at home. It was diwali night therefore my
family was gone out to some relatives home. Me & priya was going
through a cup of tea with some snacks suddenly her phone bell rings.
It was again vijay. They both were having a normal conversation
suddenly vicky took the phn from vijay and start talking to priya
about me. Priya told him that I am with Sona at her home. Vicky
confirmed about who else is there at home, priya said no body. He said
okie I am coming(just to see me).. I was blushing.. So much happy! I
just washed my face, dressed up and comb the hair. Priya came and
start teasing me like ohoooo and all.. I was again blushing. Suddenly
her phone bell rings again, vicky again called on her phn because we
had not yet exchanged our numbrs. This time vicky was standing outside
my house. Priya ask me to go. I was feeling shy but still I move to
the terrace. I saw him, he removd his glairs and gve me a smile(this
was for the first time). I smiled back.:)
After 5mints I move downwards, priya ask me to call him from my own
numbr. But I hesitate exchanging my numbr but then something came into
my mind I took his numbr from priya and text him. Seeing my numbr ie
immediately call me. We talk to eachothr for some time but then my
bhaiya bhabhi came back to home therefore I was suppose to cut the
call.
We conthur phone calls and text messages for next 3-4days. On the 5th
day he ask me to meet. When I ask him why he just said i want to meet
u. I said okie wait for some time I coming to ur university. In the
next 1hour I was there in the university. I called him to ask where is
he? But he was already coming towards me. I start smiling. When we
came close we just shake our hands & immediatly I said I need to go
because I was afraid of being caught because it was my first bunk from
college. He asj me for a coffee but I refused & because of refusing he
was angry with me, so that night I offered him to see movie with me. &
he agrees.
Next morning, he came to pick me, we both enjoyed the movie and talk
to echother. I was very comfortable with him. I found him very humble.
I was in no mood of going back home but he dropped me back home. That
time was good which I spend with him. Later the days start passing and
we daily talk to echother. We start sharing our problems. Everytime it
feels good whenever I talk to him. I started myself as complete. I was
already facing some problems from my family side because I dont have
my parents since i was 12. When I told him about the family issues he
just said a single sentence to me which made me crazy like anything.
He ask me to finish my graduation then he will talk to his family &
will marry me.(even though we wre not committed still he says me like
this) I was so disturbed, already looking for a caring partner and god
gave me that & I am very happy in my life today, its just because of
him. Today we are comitted and he always take care of me. I dont need
to ask anything from my bhaiya bhabhi he always support me and fulfil
my desires. He is too ausmm. Love him forever!

Fathwa, - What to do about pre-hijab photos that others have of one?

Question:
What should a sister do about photos she had taken before she was
practicing, in which she wasn't wearing a hijab. If some of these
photos are the possession of her non-mahrem family members, should she
try to get them back?
Answer:
The dictates of hijab and modesty entail that one figure out effective
means of getting these photos back from those who have them (whether
family, one�s high school, etc), to the extent genuinely possible. A
well-expressed explanation of your purpose has proven to be effective
in many similar cases, both with family and institutions.
Once one has taken all reasonable means available, then one is free of
all blame before Allah: one�s moral responsibility is only to the
extent of one�s genuine ability.
And Allah alone gives success.

Fathwa, - Jinn and Fertility: Could our long problems in conceiving be jinn related... someone suggested

Question:
Jinn and Fertility: Could our long problems in conceiving be jinn
related... someone suggested it�
Answer:
[detailed question omitted]
As-Salamu `alaykum:
Both good health and infertility are from Allah regardless of the
means by which they take place and so is the purported presence of
jinn. Obedience to Allah keeps them at bay such as -- after the
absolute obligations -- reciting Qur'an and maintaining wudu' between
prayers. For this specific matter it is recommended also to give
sadaqa such as slaughtering an animal and giving it away (entirely) to
feed the poor to the intention of lifting infertility; and make
abundant daily istighfar (min x100) together with salawat on the
Prophet and his Family (300x).
Was-Salam,

Fathwa, - I have a breast lump but don抰 want to be examined by a maledoctor�

Question:
I noticed that I have a breast lump, but I don't want to be examined
by a doctor as it is very unlikely that the doctor will be female.
Instead I am relying on Allah (swt) and praying that this harm is
removed from me. But I am being told that I should seek medical advice
as it is sunnah to seek the means. Can you please advise me on what is
the best thing to do?
Answer:
Walaikum assalam wa rahmatullah,
What you are doing is a mistake.
Enquire: there are almost certainly female doctors able to treat you.
If not available�after enquiry�it would be permitted to go to a male
doctor, but only uncover to the extent genuinely necessary and have a
third party present in the room. See attached answer(s).
The sunna with regards to actions is to take the best means possible,
outwardly (such as medical treatment) and inwardly (such as absolute
reliance and trust in Allah, and seeking Allah�s aide through earnest
supplication).
Wassalam,

Whom one is allowed to marry

Marriage is the most essential social bond that maintains human
society. It is the key step to establishing a family, which is the
nucleus of society. Since the ultimate goal of creating human beings
is to worship Allaah Almighty, a Muslim has to look at marriage as a
means of 'producing' human beings who will be future worshippers of
Allaah, which is a religious commitment, apart from being a physical,
social and psychological need.
When planning for marriage, one has to ask himself who he should
marry. Allaah mentions most of the categories of women involved in
this question in the following verses, )which means(:"And do not marry
those ]women[ whom your fathers married, except what has already
occurred. Indeed, it was an immorality and hateful ]to Allaah[ and was
evil as a way. Prohibited to you ]for marriage[ are your mothers, your
daughters, your sisters, your father's sisters, your mother's sisters,
your brother's daughters, your sister's daughters, your ]milk[ mothers
who nursed you, your sisters through nursing, your wives' mothers, and
your step daughters under your guardianship ]born[ of your wives unto
whom you have gone in. But if you have not gone in unto them, there is
no sin upon you. And ]also prohibited are[ the wives of your sons who
are from your ]own[ loins, and that you take ]in marriage[ two sisters
simultaneously, except for what has already occurred. Indeed, Allaah
is ever Forgiving and Merciful. And ]also prohibited to you are all[
married women except those your right hands possess ]i.e., slaves or
war-captives who had polytheistic husbands[. ]This is[ the decree of
Allaah upon you. And lawful to you are ]all others[ beyond these,
]provided[ that you seek them ]in marriage[ with ]gifts from[ your
property, desiring chastity, not unlawful sexual intercourse..."]Quran
4:22-24[
Those who are Permanently Forbidden in Marriage
This category includes those whom one is forbidden to marry due to a
blood relationship as well as those who are forbidden due to marital
relations:
Those Permanently Forbidden due to Blood Relations
Descendants due to a relationship with a woman, regardless of how far
)a man's daughter, granddaughter, etc.(.
Ascendants of women, regardless of how far )mother, maternal and
paternal grandmother, etc.(.
Descendants from a man's parents, regardless of how far )sisters, half
sisters, sister's children, etc.(
Siblings of male and female ascendants, regardless of how far
)paternal and maternal aunts, great aunts, etc.(.
One may notice that of these, the grandmother was not explicitly
mentioned in the verse. This is because frequently in Arabic and in
the Quran )as in some of the verses on inheritance(, the term 'mother'
includes the grandmother and all her ascendants.
Those Permanently Forbidden due to Marital Relations
Wives of ascendants, regardless of how far )the father's wife,
grandfather's wife, etc.(. Consummation is not a condition; the mere
completion of the marriage contract makes this marriage forbidden
forever.
Wives of descendants, regardless of how far. Again, the mere marriage
contract is what is considered here with or without consummation.
Ascendants of wives )such as the mother-in-law(, regardless of whether
the marriage was consummated or not.
Descendants of wives )step-daughters and their children( only if the
man consummated the marriage with the wife in question. The phrase
)which means( '…Under your guardianship…' was mentioned here only to
portray the usual case and not as a condition. The ruling holds
whether the
Those Permanently Forbidden due to Breast Feeding
The verse actually mentions 'mothers' and 'sisters' by breast feeding.
From these two, others can be derived based on the Hadeeth
)narration( of the Prophet:"Breast feeding makes forbidden what is
forbidden through blood relations."]Muslim[
The Prophetwas asked to marry the daughter of his uncle Hamzahbut his
response was to say: "She is not permissible for me. She is the
daughter of my brother through breastfeeding. And breastfeeding
forbids what is forbidden through blood relations." ]Al-Bukhaari &
Muslim[
The brother of a woman who had breastfed 'Aa'ishahcame to visit her.
She refused to let him in until she asked the Prophetif it was
permissible to do so, and he said:"Give him permission, for he is our
uncle."]Al-Bukhaari & Muslim[
The Minimum Requirement for Breast Feeding
There is a wide variety of opinions on how many 'sessions' of
breastfeeding create the prohibition including one, three, five, seven
and ten sessions. A common opinion is that the child must have nursed
on three separate occasions; this is based on the Hadeeth: "The
prohibition is not established by one suck or two."
The strongest opinion is that of Imaams Maalik and Abu Haneefahand
'Ali bin Abu Taalib, 'Abdullaah bin 'Umar, and 'Abdullaah bin
'Abbaasand others, which is that a single session is sufficient. This
is the strongest opinion because it is consistent with the apparent
meaning of the word Ridhaa'ah )breastfeeding( in the above-mentioned
verses as well as the related Hadeeths; also, the above Hadeeth could
be easily taken to refer to 'sucks' and not 'sessions.' So, in other
words, if the baby merely sucks once or twice, it does not count
unless the baby completes the 'session', drinking to satisfaction.
Women Included in this Category
One's female ascendants through nursing. This includes the woman who
nursed him and her mother, etc. The husband of the wet nurse is
considered the 'cause' of the milk involved. So, for example, if a
girl is nursed by a woman, that woman's husband becomes forbidden to
her just as her own biological father is.
Descendants through nursing. The man who is the 'cause' of the milk
is forbidden from marrying the one his wife nursed or their children,
etc.
Descendants of 'parents' through nursing, )i.e., the 'sisters'(. One
cannot marry any of the children )either by blood or nursing( of the
wet nurse or her husband.
Siblings of ascendants by nursing )i.e., brothers and sisters of the
wet nurse or her husband(. This does not include their children
)'cousins' by nursing(.
Note the following important point as stated by Shaykh Ibn 'Uthaymeen:
"The relatives of the child that is nursed, except for his/her
children, have no relation to the breastfeeding mother ]or her
husband[ and there is no effect on them from that nursing. So, it is
allowed for a boy's blood brother to marry his brother's wet nurse or
her daughters. However, the children of the child who was nursed will
become like the children of the wet nurse and her husband in the same
way that their father )the one originally nursed( was a 'child' )by
nursing( to those two."
Those Forbidden for Temporary Reasons
The second category of women a man is forbidden to marry consists of
those forbidden for temporary reasons. If the reason ceases to exist,
marriage between them becomes lawful. They include the following:
While being married to a woman, a man cannot marry her sister or any
of her aunts )paternal or maternal(. The first was mentioned in the
verses previously mentioned and the second is mentioned in the
following Hadeeth:
"The Prophetprohibited joining )in marriage at the same
If a person divorces his wife three times, it is not allowed for him
to marry her again until and unless she marries someone else )but not
as a trick in order to marry him again(, consummates that marriage and
that marriage is subsequently legally ended.
Any woman if a man already has four wives.
Marrying a slave girl when one is already married to a free woman.
Marrying a woman who is already married or who is in 'Iddah )waiting
period(. A woman in 'Iddah due either to her husband's death or
divorce is not allowed to marry until it is finished.
A woman upon whom a man has made Li'aan, unless he confesses to having
made it up. Al-Li'aan in Arabic is when the husband accuses the wife
of adultery but cannot bring witnesses, so he swears that it occurred
and the two are separated after the wife swears that she is innocent.
He can never marry her again unless
A woman who is neither Muslim nor Jewish nor Christian.

Etiquettes related to debtand loaning - II

The Debtor:
Repaying the creditor on time:The debtor should take initiative to
repay the creditor as soon as the loan is due. If the debtor is
financially unable to repay it all, then at least he should start
paying in installments if he possesses the money to do so. One should
rush in repayment, because loans will be a hard thing on him in his
gave.
Repaying in the best manner:The debtor should repay in the best
manner. Abu Hurayrahreported: "A harsh Bedouin came to the Messenger
of Allaahasking him to repay a young camel hehad borrowed from this
Bedouin. The Bedouin used harsh words when he was demanding his money,
so the companions were about to strike him for doing so, but the
Messenger of Allaahsaid:"Leave him! Indeed a creditor has the right to
demand it )i.e. his loan("the companions could not find a young camel
among the brought ones )from Zakaah( to match the level of that which
was borrowed, and informed the Messenger of Allaahthat all the camels
were of the best type. The Prophetsaid:"Give it to him, for it is the
best of all people who pays back in the best manner."']Muslim[. In
another narration narrated by Abu Sa'eedthe Prophettold the
companionswho were enraged with the Bedouin:"You should side with the
one who is demanding his right"
Unfortunately, nowadays people hardly side with the one demanding his
right, and in some cases even judges deprive people from their rights,
and receive bribes to side with the debtor instead of siding with the
creditor … woe to them and what a severe punishment awaits them in
Hell on the Day of Judgment.
When the Bedouin saw the good manner in which the Prophetrepaid him,
he thanked him, and thereupon the Prophetsaid:"These are the best type
of people )i.e. who repay in the best manner(. There is no good in a
nation whose poor cannot take their rights from their rich without
being harassed"the Prophetsaid this because sometimes the poor might
get his right back but only after he suffers and is delayed and is put
in embarrassing situations.
Additionally, the debtor must rely on Allaah in his attempt to repay
the creditor. Abu Hurayrahreported that the Messenger of Allaahsaid:"A
man from the children of Israeli asked another to lend him one
thousand Deenaars. The second said, `I want a surety witness' the
former replied, `Allaah is sufficient as a surety witness' The second
said, you are right, and he lent him the money for an appointed time.
The debtor went across the sea, and when he finished his job, he
searched for a conveyance so that he might reach in time for the
repayment of the debt, but he could not find any. So, he took a piece
of wood, made a hole in it, inserted in it one thousand Deenaars and a
letter to the lender and then closed )i.e. sealed( the hole tightly.
He took the piece of wood to the sea and said: "O Allaah! You know
very well that I took a loan of one thousand Deenaars from so-and-so.
He demanded a surety from me but I told him that Allaah's Guarantee
was sufficient, and he accepted Your Guarantee. He then asked for a
witness and I told him that Allaah was sufficient as a witness, and he
acceptedYou as a witness. No doubt, I tried hard to find a conveyance
so that I could pay his money but I could not find any, so I hand over
this money to You" Saying that, he threw the piece of wood into the
sea till it went out far into it, and then he went away. Meanwhile he
started searching for a conveyance in order to reach the creditor's
country.
One day the lender came out of his house to see whether a ship had
arrived bringing his money, and all of a sudden he saw the piece of
wood )i.e. the one in which his money had been deposited(. He took it
home to use for fire. When he sawed it, he found his money and the
letter inside it. Shortly after that, the debtor came bringing one
thousand Deenaars to him and said, By Allaah, I had been trying hard
to get a boat so that I could bring you your money, but failed to get
one before the one I have come by. The lender asked,have you sent
something to me? The debtor replied, `I have told you I could not get
a boat other than the one I have come by. The lender said, `Allaah has
delivered on your behalf the money you sent in the piece of wood. So,
you may keep your one thousand Deenaars so depart guided on the right
path"]Al-Bukhaari[.
This is the consequence of relying on Allaah, and when one's intention
is sincere in repayment, then Allaah will assist him in his attempt.
The problem that faces many indebted people is that they are not truly
sincere in their intention to repay the debt to the creditor and thus
they become deprived of the assistance of Allaah.
Procrastinating payment:Some debtors delay and procrastinate for no
need even when they have the money to repay, but he acts so mean and
low and pays back in installments to the creditor. One might have a
debt of fifty thousand for example, and starts repaying five hundred
every month, other months he might pay only two hundred, and a third
month he would pay a thousand and so on, despite him having the entire
amount, but he just wants the creditor to give up on him and his debt,
and this is extreme stinginess.
Such people make the creditor appear like the poor person who is
chasing after money, whilst it is his right. He forces him in some
cases to beg him to repay, so that he )i.e. the creditor( can fulfill
his own obligations which he might have arranged their payment based
on the agreed upon promise of repayment from the debtor.
Finally, it is recommended that the debtor says nice words of
gratitude to the creditor upon repaying him as this softens the heart
and encourages the creditor to loan others in the future.

Etiquettes related to debtand loaning - I

Many social problems result from loans because many people overlook
the etiquettes which Islam legislated for the debtor and the creditor,
and should the debtors and the creditors adhere to such etiquettes,
then many problems would be solved.
Some of these etiquettes regarding the creditor are to delay the
debtor who is unable to pay on due time and to drop the debt from the
needy. On the other hand, the debtor should rush and repay the loan as
soon as he is able to and not to procrastinate repayment. In part one
of this article we will address what is related to the creditor, while
part two will concentrate on matters pertaining to the debtor.
The Creditor:
· Giving respite to the debtor: When the time of repayment is
due, then the one who was kind to his brother and loaned him some
money should remember the Saying of Allaah )which means(:"And if
someone is in hardship, then ]let there be[ postponement until ]a time
of[ ease. But if you give ]from your right as[ charity, then it is
better for you, if you only knew."]Quran 2: 280[.
In this verse, Allaah enjoins patience and tolerance for the one who
is poor and cannot repay on time and that the creditor should postpone
the deadline. This command came to change the old practice during
pre-Islamic era were the creditor used to say to the debtor: "Either
you pay or I start calculating interest on the loan". Also, the verse
comes directly after the verses addressing the issue of Riba )i.e.
interest and usury( in which Allaah Says )what means(:"O you who have
believed, fear Allaah and give up what remains ]due to you[ of Riba
)i.e. interest and interest(, if you should be believers. And if you
do not, then be informed of a war ]against you[ from Allaah and His
Messenger. But if you repent, you may have your principal-]thus[ you
do no wrong, nor are you wronged."]Quran 2: 278-279[. Allaah did not
specify the type of war He would wage against those who deal with
Riba; whether it is in the form of afflicting them with diseases,
making them suffer famine and poverty or a military war.
Jaabirreported that the Messenger of Allaahsaid:"May Allaah show mercy
to a man who adopts a kind attitude when he sells, buys and demands
for the repayment of loans."]Al-Bukhaari[ This person deserved the
mercy of Allaah because he dealt with people kindly and postponed the
one who could not repay him and whenever asked for his money, he
demanded it gently with kind words as not to hurt the feelings of the
debtor.
These prophetic narrations deeply affected the companionsand they
acted upon them. 'Abdullaah Ibn Abu Qataadahreported: "My father )i.e.
Abu Qataadah( went to a man who was indebted to him, so the debtor hid
from him. Later, Abu Qataadah saw the debtor and requested his money
but the later informed him that he could not repay him because he did
not possess the money and that his financial situation was very tight.
Upon hearing this, Abu Qataadah, asked the man saying; `Are you really
in a tight situation? ` The man responded with the affirmative.
Thereupon my father said: I heard the Messenger of Allaahsaying:"He
who likes Allaah to deliver him from the calamities of the Day of
Resurrection, let him either give respite to a debtor or grant him
remission )of loans( in straitened circumstances." Then he
cried"]Muslim[
In another narration, hesaid:"He who gives respite to someone who is
in straitened circumstances, or grants him remission, Allaah will
shelter him in the shade of His Throne, on the Day of Resurrection,
when there will be no shade except His shade."]At-Tirmithi[
Abu Qataadahwas not the only one who behaved in such a manner. Rather,
this was the way the entire community of the companionsdealt with each
other.
Many of the companions delayed the debtors who could not pay on time
for long periods, and in many cases they even dropped and waived the
entire debt altogether.
This was so because they lived the prophetic narrations practically in
their lives. Some of them used to lend others just to get the reward
mentioned in some narrations like the saying of the Messenger of
Allaah:"Any Muslim who lends another Muslim twice will get a reward as
if he has spent this money in charity."Another narration that was an
encouraging factor is the saying of the Messenger of Allaah:"He who
gives respite to someone who is in straitened circumstances, will get
a reward as if he has spent this amount in charity for every day he
delays him until its due date, and after it becomes due he will get
double such reward."
Giving respite and delaying those in tough situations can be the
reason of rescuing oneself from Hell. Abu Hurayrahreported that the
Messenger of Allaahsaid:"There was a person who used to loan money to
the people and he used to say to his servant: `When an insolvent
person comes to you, show him leniency so that Allaah may forbear our
faults. ` So when he met Allaah )i.e., when he died(, Allaah forgave
him."]Al-Bukhaari & Muslim[
Abu Mas`ood Al-Badrireported that the Messenger of Allaahsaid:"A
person from amongst the people who lived before you was called to
account by Allaah on the Day of Resurrection. No good deeds were found
in his credit except that he, being a rich man, had )financial(
dealings with people and had commanded his servants to show leniency
to those who were in straitened circumstances. Upon this, Allaah, the
Exalted and Majestic Said: `I am more entitled to this attribute, so
waive )his faults(.`"]Muslim[
The abovementioned verses and narrations are a great encouragement for
the creditor to postpone and give respite to the debtors who can not
repay on time due to their strenuous situations. They are messages to
the rich who lend others and embarrass them and humiliate them, and
may even be the cause for their imprisonment. Indeed, the creditor has
the right to do so, but Allaah Says )what means(:"… but whoever
pardons and makes reconciliation, then his reward is ]due[ from Allaah
…"]Quran 42: 40[.
Undoubtedly, the reward from Allaah is far better than money which is
an interim pleasure.

Dought & clear, - Is it permissible for them to use their father’s money when he does not pray?.

My father, May Allah guide him, does not pray. He does not pray unless
he is in a public place or at work, so he does not become embarrassed
if people notice that he does not pray. But he does not consider
prayers with care. An imam and a congregation from a masjid have
advised him to pray, he prayed for a few weeks then stopped. He used
to pray Friday prayer before, and now he stopped even praying the
jumu'ah prayer.
My question is: Is his money that he spends on us halal or haram?
Does the hadeeth of the prophet, peace be upon him that says: "There
is no flesh that is nourished by haram things, but the Fire will be
more entitled to it." Apply to us, his children, or not?.
Praise be to Allaah.
Firstly:
Not praying is a major sin and cause of doom; in fact it is kufr
according to the more correct of the two scholarly opinions, as has
been explained in the answer to question no. 5208and 2182.
The kufr of the one who does not pray leads to numerous rulings in
life and after death. Meat slaughtered by him is not halaal, it is not
valid for him to be a wali (guardian) or witness in case of marriage,
and if he dies he is not to be washed or the prayer offered for him,
and he cannot be buried with the Muslims.
You should carry on calling him, advising him and reminding him, in
the hope that he may repent and come back to Islam. See the answer to
question no. 47425.
Secondly:
The money that he spends on you is not regarded as haraam or impure,
so long as he earns it in a permissible manner, such as a job or trade
and the like. What is meant by the hadeeth, "Every body that is
nourished on haraam, the Fire is more befitting for it" [narrated by
al-Tabaraani and classed as saheeh by al-Albaani inSaheeh
al-Jaami'(4519)] is wealth that is taken in haraam ways such as
stealing, deceit and so on.
We ask Allaah to guide you and give you strength, and to guide your
father and enable him to repent.
And Allaah knows best.

Dought & clear, - The difference between a Jewish or Christian wife and a wife who does not pray.

I read a fatwa which you issued to a Muslim man whose Muslim wife does
not pray, and you told him that he had to divorce her. I know that it
is permissible for a Muslim man to have a Jewish or Christian wife,
and Jewish and Christian women do not pray. Is there some mistake?.
Praise be to Allaah.
There is no mistake in the fatwa referred to. Rather the mistake comes
from the questioner wanting to regard as equal a woman who is
supposedly Muslim but does not pray and a woman who is Jewish or
Christian, on the basis that neither of them prays.
This regarding them as equal is not valid, because there is a
difference between them, which is that not praying is major kufr and
apostasy that puts a person beyond the pale of Islam. This has been
explained in many answers on this site, such as the answers to
questions no. 9400and 5208.
Based on this, the woman who does not pray is a kaafir and an apostate
from Islam.
The ruling on one who has apostatized from Islam is more severe than
the ruling on a Jew or Christian.
Shaykh al-Islam Ibn Taymiyah said:
The apostate is worse than a kaafir in many ways. End quote.
Majmoo' al-Fataawa, 2/193
Hence meat slaughtered by an apostate cannot be eaten, whereas meat
slaughtered by a Jew or Christian may be eaten. It is not permissible
for a Muslim to marry an apostate woman, and if his wife apostatizes,
the marriage contract becomes null and void, but it is permissible for
a Muslim to marry a Jewish or Christian woman.
The crux of the matter is the ruling that one who does not pray is a
kaafir. Those who are of this view forbade marriage to a woman who
does not pray, and said that it is obligatory to leave a woman if she
stops praying. This is the view of Imam Ahmad (may Allaah have mercy
on him) and was stated in fatwas by a number of scholars, such as
Shaykh Ibn Baaz (may Allaah have mercy on him), Shaykh Ibn 'Uthaymeen
(may Allaah have mercy on him) and Shaykh Saalih al-Fawzaan (may
Allaah preserve him). Our fatwa on this issue and similar issues is
based on their fatwas.
Similarly, if a woman does something that implies kufr, such as
vilifying Allaah, may He be exalted, or vilifying His Messenger(peace
and blessings of Allaah be upon him), and she persists in her kufr and
does not repent, then it is not permissible for her to remain the wife
of a Muslim. The same applies if a husband is ruled to be an apostate,
then he and his wife must be separated.
And Allaah knows best.

Dought & clear, - Ruling on sitting with one who does not pray and who denies that hijab is obligatory and mocks it, and mocks ‘Aa’ishah (may Allaah be pleased with her).

What is the ruling on being in company with a person who does not pray
or fast, he also denies that hejab is obligatory and makes fun of it.
I heard him once making fun of A'esha may Allah be pleased with her.
What is the ruling especially if he was not one of my womb-related
relatives?.
Praise be to Allaah.
Firstly:
These actions of the person you are asking about sitting with
constitute kufr and apostasy, and we are amazed that he claims to be a
Muslim when this is the case. Not praying is major kufr, as is proven
in the Qur'aan and Sunnah and by the consensus of the Sahaabah (may
Allaah be pleased with them).
With regard to women's hijab, if what is meant is covering the face
(niqaab), there is a difference of opinion among the scholars
concerning it. The more correct view is that it is obligatory for all
women and that it does not apply only to the wives of the
Prophet(peace and blessings of Allaah be upon him).
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) said:
With regard to niqaab, covering the face is obligatory, according to
the correct scholarly opinion, and this is what is supported by the
saheeh evidence, because Allaah says (interpretation of the meaning):
"and to draw their veils all over Juyoobihinna (i.e. their bodies,
faces, necks and bosoms)"
[al-Noor 24:31].
And Allaah said concerning the wives of the Prophet(peace and
blessings of Allaah be upon him) (interpretation of the meaning):
"And when you ask (his wives) for anything you want, ask them from
behind a screen, that is purer for your hearts and for their hearts"
[al-Ahzaab 33:53].
The fact that it is speaking of the wives of the Prophet(peace and
blessings of Allaah be upon him) does not mean that the ruling should
not apply to other Muslim women, because the reason for that is
general, namely "that is purer for your hearts and for their hearts."
So the reason is general and applies both to the wives of the
Prophet(peace and blessings of Allaah be upon him) and to other women.
Purity is required of all, because Allaah says in another verse
(interpretation of the meaning):
"O Prophet! Tell your wives and your daughters and the women of the
believers to draw their cloaks (veils) all over their bodies (i.e.
screen themselves completely except the eyes or one eye to see the
way). That will be better, that they should be known (as free
respectable women) so as not to be annoyed"
[al-Ahzaab 33:59].
End quote fromFataawa al-Shaykh al-Fawzaan(4/242, 243; question no. 250).
For more information please see the answer to question no. 11774.
But if what is meant by hijab is covering the head, then there is no
difference of opinion among the scholars concerning the fact that it
is obligatory. His rejection of both types, and his making fun of
them, is apostasy from Islam, because even though covering the face is
not obligatory according to some scholars, they are unanimously agreed
that it is prescribed in Islam and that it is part of the religion of
Allaah, so denying it and making fun of it is kufr which puts one
beyond the pale of Islam.
There is no excuse at all for this heretic to make fun of the Mother
of the Believers 'Aa'ishah (may Allaah be pleased with her), rather it
is indicative of what is in his heart of hypocrisy and heresy, which
shows itself in this slip of the tongue. 'Aa'ishah is the Mother of
the Believers and the wife of the Prophet(peace and blessings of
Allaah be upon him), whose innocence was declared by Allaah in verses
that will be recited until the Day of Resurrection. The one who makes
fun of her is in fact making fun of her husband, who is the
Prophet(peace and blessings of Allaah be upon him), and the one who
denies that she is the Mother of the believers is putting himself
outside of their circle, but he does not harm her at all.
Secondly:
If this is the case with this relative, then he should be told that he
is doing something which implies that he is an apostate, and that he
must repent and come back to his religion. If he meets his Lord in
this state, he will not be meeting Him as a Muslim.
What you must do - after advising him - is shun his company and beware
of him, unless the one who wants to sit with him has a sufficient
level of knowledge to repel his kufr. His companions should beware of
his evil, and upholding ties of kinship with him is not obligatory,
rather it is not permissible to initiate the greeting of salaam with
him.
Allaah says (interpretation of the meaning):
"And when they hear Al-Laghw (dirty, false, evil vain talk), they
withdraw from it and say: 'To us our deeds, and to you your deeds.
Peace be to you. We seek not (the way of) the ignorant'"
[al-Qasas 28:55].
Shaykh 'Abd al-Rahmaan al-Sa'di (may Allaah have mercy on him) said:
"And when they hear Al-Laghw (dirty, false, evil vain talk)" from an
ignorant person who addresses it to them, "they say" - the words of
the slaves of the Most Merciful who have understanding - "To us our
deeds, and to you your deeds" i.e., each will be requited for his
deeds that he did by himself, and he will not bear anything of the
burden of another. This implies that they are innocent of what the
ignorant do of laghw (vain talk), falsehood and idle talk.
"Peace be to you" i.e., you will not hear anything from us but good,
and we will not address you as your ignorance deserves. Even if you
allow yourselves to indulge in this rotten talk, we declare ourselves
to be above it and we protect ourselves from indulging in it. "We seek
not (the way of) the ignorant'" in any sense.
Tafseer al-Sa'di(p. 620).
The scholars of the Standing Committee were asked:
Is it permissible for me to sit with one who does not pray?
They replied:
The one who does not pray deliberately and denies that it is
obligatory is a kaafir, according to scholarly consensus. If he does
not pray because he is heedless and lazy, then he is a kaafir,
according to the correct scholarly opinion. Based on that, it is not
permissible to sit with these people, rather they should be shunned
and cut off, after explaining to them that not praying is kufr, if
they are the type of people who may be unaware of the ruling. It is
narrated in a saheeh report from the Messenger of Allaah(peace and
blessings of Allaah be upon him) that he said: "The covenant that
stands between us and them is prayer; whoever does not pray is a
kaafir." And it is narrated in another saheeh report that he(peace and
blessings of Allaah be upon him) said: "Between a man and kufr and
shirk there stands his giving up prayer." Narrated by Muslim in
hisSaheeh. This includes both the one who denies that it is obligatory
and the one who does not do it out of laziness.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd al-Razzaaq 'Afeefi, Shaykh
'Abd-Allaah ibn Ghadyaan.
Fataawa al-Lajnah al-Daa'imah(12/374, 375)
The scholars of the Standing Committee were asked:
Is it permissible to say salaam to one who does not pray?
They replied:
The one who does not pray because he denies it is obligatory is a
kaafir according to scholarly consensus, and the one who does not pray
out of laziness, but does not deny that it is obligatory is a kaafir,
according to the correct scholarly view. So it is not permissible to
say salaams to him, or to return his salaam if he greets you with
salaam, because he is regarded as an apostate from Islam.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd al-Razzaaq 'Afeefi, Shaykh
'Abd-Allaah ibn Ghadyaan, Shaykh 'Abd-Allaah ibn Qa'ood.
Fataawa al-Lajnah al-Daa'imah(24/141, 142)
The scholars of the Standing Committee said:
The one who makes fun of the religion of Islam or the Sunnah that is
proven from the Messenger of Allaah(peace and blessings of Allaah be
upon him), such as letting the beard grow, shortening the clothes to
above the ankles or halfway up the calves, when he knows that this is
proven, is a kaafir. The one who mocks the Muslim and makes fun of him
because of his adhering to Islam, is a kaafir, because Allaah says
(interpretation of the meaning):
"Say: 'Was it at Allaah (عز و جل(, and His Ayaat )proofs, evidences,
verses, lessons, signs, revelations, etc.( and His Messenger )صلى الله
عليه وسلم( that you were mocking?'
66. Make no excuse; you disbelieved after you had believed"
[al-Tawbah 9:65-66]
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd al-Razzaaq 'Afeefi, Shaykh
'Abd-Allaah ibn Ghadyaan, Shaykh 'Abd-Allaah ibn Qa'ood.
Fataawa al-Lajnah al-Daa'imah(2/43-44).
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said:
What you must do is shun the one who does not pray, and cut off ties
with him, and do not accept his invitation, until he repents to Allaah
from that; but you should also advise him and call him to the truth,
and warn him of the consequences of not praying in this world and in
the Hereafter, in the hope that he may repent and Allaah may accept
his repentance.
Fataawa al-Shaykh Ibn Baaz(10/266)
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) was asked:
Is it permissible for me to sit and eat and drink with someone who
does not pray and persists in not praying?
He replied:
It is not permissible for you to sit with him and eat and drink with
him, unless you are advising him and rebuking him, and you hope that
Allaah may guide him at your hands. If you are sitting with him, then
this is what you must do with him, because this comes under the
heading of denouncing evil and calling people to Allaah, and perhaps
Allaah may guide him at your hands.
But if you are sitting with him and eating and drinking with him
without denouncing him, and he is persisting in not praying, or is
persisting in some major sin, then it is not permissible for you to
mix with him. Allaah cursed the Children of Israel for something
similar to this. He says (interpretation of the meaning):
"Those among the Children of Israel who disbelieved were cursed by the
tongue of Dawood (David) and 'Eesa (Jesus), son of Maryam (Mary). That
was because they disobeyed (Allaah and the Messengers) and were ever
transgressing beyond bounds.
79. They used not to forbid one another from Al-Munkar (wrong,
evildoing, sins, polytheism, disbelief) which they committed"
[al-Maa'idah 5:78-79].
In the commentary on this verse it is narrated that one of them would
see another committing sin and tell him not to do that, then he would
meet him the next day and he would still be persisting in sin, and he
would not tell him not to do that and he would mix with him, and would
eat and drink with him and sit with him. When Allaah saw that they did
that, He set them against one another, and cursed them on the lips of
their Prophets.
And the Prophet of Allaah(peace and blessings of Allaah be upon him)
warned us against doing such things, lest there befall us the
punishment that befell them.
And Allaah knows best.

Prejudice and Islam, Muslims and Racism, Asabiyyah is a Disease of the Soul

So you think you are superior to others because you belong to a
different ethnic group, or you speak a different language, or you are
from a different country or you belong to a specific family, group,
clan or race.
And you will support others on the basis of their language, ethnicity,
relationship, origin.even though they do injustice, commit crimes, in
the name of tribalism, racism, nationalism or any other ism, other
than their moral superiority, good qualities or for justice.
And you will not help or support other human beings because they do
not belong to 'your' group, country, clan, race, family. Even though
they are oppressed, denied their rights, they deserve to be supported,
they are on truth.
Are you aware that this type of fanatic behavior is known as Asabiyyah
or Prejudice?
Do you know what Islam says about Asabiyyah or Prejudice?
The Prophet Muhammad (saw) said: "Whosoever possesses in his heart
Asabiyyah even to the extent of a mustard seed, God will raise him on
the Day of Resurrection with the (pagan) Bedouins of the Jahiliyyah
(the pre-Islamic era)."
Imam Jafar Sadiq (as) said: "Whosoever practices Asabiyyah (against
someone), Allah (SWT) shall wrap around him a fold of Fire."
Imam Ali (as) said: "Almighty Allah (SWT) will punish six groups of
people for six kinds of sins: .He will punish the Arabs for
Asabiyyah..."
The Prophet Muhammad (saw) said: "One who calls towards Asabiyyah is
not from us, one who fights for Asabiyyah is not from us and the one
who dies on Asabiyyah is not from us."
The Prophet Muhammad (saw) said: "Best among you is the person who
defends his tribe till they do not commit a sin."
Imam Ali (as) said: "If it becomes unavoidable for you to be among
those who practice Asabiyyah, then do Asabiyyah to uphold the truth
and support of the oppressed."
Imam Ali (as) said: "The one whose deeds lower him, his family
background or ancestry cannot elevate him."
Thus, remember that the superiority is only on the basis of pure
intentions and sincere and lofty deeds. Asabiyyah is a dangerous
condition for an individual and the society. It is an evil trait,
inspired by satanic forces. One must ponder seriously about its
consequences in this world and hereafter.
A true believer annihilates his own will in the Will of his Lord. He
is free from all traces of ignorant Asabiyyah's and thick and dark
curtains of blind Asabiyyah's would not obstruct his vision.
When called to deliver justice and utter the word of truth, he puts a
firm foot on the head of all associations and ties, sacrificing all
ties of kinship and customary affinities at the altar of the aims and
orders of his Lord. He supports truth and justice under all
circumstances.
So if you love or hate someone, or support or are against a group of
individuals or a nation, think wisely for a while, what has motivated
you for it. If it is other than promoting truth and justice or help of
oppressed or preventing aggression and tyranny, than give up your
support of the people you are associated with. It will be certainly
difficult for you to take a bold step and give up love, friendship,
and affinity of your relatives, friends and colleagues. But your
decision to give up blind Asabiyyah will not only save you from the
fire of hell, but also motivate others to do the same.

Hatred in Islam, Diseases of the Soul, Islam and Hate, Human Vices, Hatred (Nafrat)

In the time of a caliph, a rich man bought a slave whom he treated,
from the beginning, like a gentleman, giving him the best of food and
clothes, and money exactly like his own child or even more lavishly.
But the slave noticed that his master always felt uneasy.
Eventually the rich man made up his mind to set him free and provide
him with some capital. One night as they were sitting together, the
master said: "Do you know why I have treated you so well?" The slave
asked the reason. The master said: "I have one request to make which
if you fulfill, you would enjoy all I have given and will give you!
But if you refuse, I will be discontented with you." The slave said:
"I will obey whatever you ask. You are my benefactor who has given me
my life." The master said: "You must promise me in good faith to do
it, for I am afraid you may refuse it."
The slave said: "I promise to do what you want." The master said: "My
proposal is that you must behead me at a specific time and place." The
slave exclaimed: "What? How can I do that?" The master said: "That is
what I desire." The slave said: "That is impossible." The master said:
"I have got your promise. You must do it."
One midnight, he awakened the slave and gave him a sharp knife and a
bag full of money and climbed up a neighbor's roof, and told the slave
to behead him there and then go wherever he liked. The slave asked the
reason for such an act. The rich man answered: "I hate this one man
and prefer death to seeing his face. We have been rivals but he, my
neighbor has gone ahead of me and excels me in everything, and I am
burning with hatred. I desire my neighbor to be jailed for this fake
murder and this idea is a relief to me. Everyone knows him to be my
rival, and so my neighbor will be condemned to death for this act."
The slave said: You seem to be a foolish man and deserve this death."
So he beheaded the rich man and ran away, His rival neighbor was
consequently arrested and imprisoned, but no one believed that he
would have killed his rival on his own roof. It had become a mystery.
At last, the slave felt a prick of conscience, went to the authorities
and confessed the truth. When they understood the matter, they freed
both the slave and the neighbor.
This is a fact that Hate is a disease of the soul. The Noble Qur'an
says in Chapter "The Sun" (Shams 91:9-10). "He will indeed be
successful who purifies it, and he will indeed fail who corrupts it."
Thus, the first proposal of the Noble Qur'an is purification of the
self from ailments, complexes, ignorance, deviations and
metamorphoses.
You could have heard that in the past there were people who, because
of excess of sins, were cursed by the Prophets of their time and were
thus metamorphosed, that is, they were transformed into animals such
as a monkey, a wolf, a bear etc.
Someone said: "We had made a pilgrimage to Makkah along with Imam
Sajjad (as)and when we looked down at the Desert of Arafat it was full
of Hajis (pilgrims). There were so many of them that year. The Imam
Sajjad said: "There is much uproar, but few are true Hajis
(pilgrims)." The man says: "I don't know how Imam Sajjad gave me the
insight, but when Imam Sajjad asked me to look down again, I saw a
desert full of animals, like that in a zoo, among whom a few human
beings were moving about." The Imam Sajjad told him how things looked
to those who had a clear sight and were concerned with the inward
concept of things.

Most Likable Salat

The Messenger of Allah (sal Allahu alaihi wa sallam) said: "The most
likeable Salat of a woman to Allah is the one which she offers in her
house privately and in a dark place." [Ibn Khuzaimah]
Praying in privacy secludes her from distractions and allows her to
focus on her communication with Allah (subhana wa ta'ala). It is also
easier for women not to have to leave their houses or walk through
men. It may be burning hot or freezing cold outside but she does not
have to brave the weather to get the same reward as men. She doesn't
have to drag small children along, nor leave them with baby-sitters
with going back and forth from the Masjid as men are required to do.
The role Allah (subhana wa ta'ala) requires men to play in society is
different. They have to handle the work outdoors and work to provide
for themselves as well as their families. The role Allah (subhana wa
ta'ala) has given to women is to make the home a comfortable and
welcoming place where her children can grow up to love Allah, His
Prophet and Islam, and live peacefully.
This Hadith is a special blessing for women given the nature of their
responsibilities at home and with (especially small) children. All
praise is due to Allah the Most Merciful that He rewards women even
more to do what is more convenient for them and their households.

If a woman marries more than one husband, which one will she be with in Paradise?

Praise be to Allaah.
There are three scholarly opinions on this matter:
That she will be with the one who was best in character and conduct
with her in this world;
That she will choose between them;
That she will be with the last of her husbands.
The best and most correct of these views is the third one, concerning
which there is a hadeeth attributed to the Prophet (peace and
blessings of Allaah be upon him) (marfoo'): "Any woman whose husband
dies and she marries someone else after him, she will be with the last
of her husbands." This was classed as saheeh by Al-Albaani (may Allaah
have mercy on him) in Saheeh Al-Jaami', 2704, and in Al-Silsilah
al-Saheehah, 1281.
This is by way of general response to the question. A detailed
discussion of the evidence for the three points of view follows:
The evidence for the first view:
Al-Qurtubi said:
Abu Bakr ibn al-Najjaad said: Ja'far ibn Muhammad ibn Shaakir told us,
'Ubayd ibn Ishaaq al-'Attaar told us, Sinaan ibn Haaroon told us, from
Humayd from Anas: that Umm Habeebah the wife of the Prophet (peace and
blessings of Allaah be upon him) said: "O Messenger of Allaah, if a
woman had two husbands in this life, then they all died and came
together in Paradise, with which of them would she be – the first or
the last?" He said: "With the one whose attitude and conduct with her
was best, O Umm Habeebah; a good attitude brings one the best of this
world and the Hereafter."
(Al-Tadhkirah fi Ahwaal al-Mawtaa wa'l-Aakhirah, 2/278).
I say: this hadeeth is da'eef jiddan (very weak), and has two things
wrong with its isnaad: 'Ubayd ibn Ishaaq al-'Attaar and Sinaan ibn
Haaroon. The former is da'eef jiddan, and the latter is da'eef.
The views of the 'ulamaa':
It was reported that Yahyaa ibn Ma'een said: 'Ubayd ibn Ishaaq
al-'Attaar is nothing (i.e., what he says is not to be taken into
account).
Abu Haatim al-Raazi said: we think that he is a good person, but he is
not very reliable and there are some odd things in his ahaadeeth.
In al-Du'afaa' wa'l-Matrookeen by al-Nasaa'i (p.72), it says: his
hadeeth is matrook (to be ignored, not accepted).
Al-Dhahabi said: he was classed as da'eef (weak) by Yahyaa.
Al-Bukhaari said: he has some some munkar ahaadeeth. Al-Azdi said: his
hadeeth is matrook. Al-Daaraqutni said: (he is) da'eef. Abu Haatim, on
the other hand, accepted him! Ibn 'Udayy said: in general his ahadeeth
are munkar.
(Meezaan al-I'tidaal, 5/24)
Ibn 'Udayy said in al-Kaamil (5/347): this hadeeth is one of his
munkar reports. And he said: most of what he reported is either munkar
with regard to the isnaad (chain of narrators) or munkar with regard
to the matn (text of the hadeeth).
With regard to Sinaan ibn Haaroon:
Ibn Hibbaan said:
His ahaadeeth are very munkar, he narrated munkar reports from al-mashaaheer.
Yahyaa ibn Ma'een said: the hadeeth of Sinaan ibn Haaroon al-Burjami
are nothing (are not to be accepted).
(Al-Majrooheen, 1/354)
al-'Aqeeli mentioned him in al-Du'afaa' (2/171) and mentioned this
hadeeth narrated by him.
= Therefore, this hadeeth is not valid to be used as evidence. It is
da'eef jiddan (very weak), so this opinion does not count.
The second view
which is that a woman will choose between her husbands.
I could not find any evidence for those who state this.
In al-Tadhkirah fi Ahwaal al-Mawtaa wa'l-Aakhirah (2/278), this matter
is mentioned, then the author says: and it is said that she will have
the choice, if she had a husband."
Al-'Ajlooni said: … and it was said that she will be with the best of
them in character and conduct, and it was said that she will have the
choice. (Kashf al-Khafaa', 2/392).
This is the view regarded as most correct by Shaykh Ibn 'Uthaymeen
(may Allaah preserve him), as stated in his Fataawaa, 2/53)
The third view
This view is supported by plenty of evidence:
Imaam al-Tabaraani said:
3130 Bakr told us, he said, Muhammad ibn Abi'l-Sirri al-'Asqallaani
told us, he said, al-Waleed ibn Muslim told us, he said, Abu Bakr ibn
'Abd-Allaah ibn Abi Maryam told us, from 'Atiyah ibn Qays al-Kilaa'i
who said: Mu'aawiyah ibn Abi Sufyaan proposed marriage to Umm
al-Darda' after Abu'l-Darda' had passed away. Umm al-Darda' said: I
heard Abu'l-Darda' say: I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say: any woman whose husband dies and
she marries someone else after him, she will be with the last of her
husbands, and I would not choose you over Abu'l-Darda'. So Mu'aawiyah
wrote to her (saying), you have to fast, for it is a protection.
(al-Mu'jam al-Awsat, 3/275)
I say: there are two problems with this hadeeth: the fact that Abu
Bakr ibn Abi Maryam is da'eef, and the fact that al-Waleed ibn Muslim
did not clearly state haddathanaa ([So and so] told us) in the rest of
the isnaad.
The views of the 'ulamaa':
Ibn Hibbaan said:
Abu Bakr ibn Abi Maryam was one of the best of the people of al-Shaam,
but he had a bad memory and would narrate things about which he was
obviously confused. The problem is not so bad that everything he
narrated deserves to be rejected (matrook), but neither is he so
trustworthy that what he says can be taken as evidence. In my view his
reports should not be used as evidence if the isnaad is only through
him. (al-Majrooheen, 3/146)
The tadlees (deception) of al-Waleed ibn Muslim is well known. His
tadlees gives the impression that all the narrators are equal, by
inserting the nameof a da'eef narrator between the names of two thiqah
(trustworthy) narrators. Hence the scholars stipulated that the
reports of narrators of this type can only be accepted if they clearly
state "haddathanaa" ([So and so] told us) in every stage of the isnaad
after their name is mentioned.
(See: al-Tabyeen li Asmaa' al-Mudalliseen, by Sabt Ibn al-'Ajami, p.
235; and Tabaqaat al-Mudalliseen, by al-Haafiz ibn Hajar, p. 51)
Imaam Abu'l-Shaykh al-Asbahaani said:
Ahmad ibn Ishaaq al-Jawhari told us, he said, Ismaa'eel ibn Zaraarah
told us, he said, Abu'l-Maleeh al-Raqqi told us from Maymoon ibn
Mahraan from Umm al-Darda' from Abu'l-Darda' that the Prophet (peace
and blessings of Allaah be upon him) said that a woman will be with
the last of her husbands.
(Tabaqaat al-Muhaaditheen bi Asbahaan, 4/36)
I say, the men of the hadeeth (isnaad) are thiqaat mashhooroon
(trustworthy and well known), apart from Ahmad ibn Ishaaq al-Jawhari,
for whom I cannot find any biographical details apart from the fact
that Abu'l-Shaykh himself stated that this was one of his hasan
ahaadeeth.
If this is indeed the case, then this is the best isnaad concerning
this matter. And Allaah knows best.
Al-Khateeb al-Baghdaadi said:
4803 Samurah ibn Hajar Abu Hajar al-Khurasaani went and settled in
Al-Anbaar, where he narrated from Hamzah ibn Abi Hamzah al-Nusaibi and
'Ammaar ibn 'Ata' al-Khurasaani and al-Rabee' ibn Badr; Ishaaq ibn
Bahlool al-Tanookhi narrated from him, he informed us, 'Ali ibn Abi
'Ali told us, Abu Ghaanim Muhammad ibn Yoosuf al-Azraq told us, my
father told us, he said, my grandfather told us, Samurah ibn Hajar Abu
Hajar al-Khurasaani told us from Hamzah al-Nusaibi from ibn Abi
Maleekah from 'Aa'ishah that the Prophet (peace and blessings of
Allaah be upon him) said:
"A woman will be with the last of her husbands."
(Taareekh Baghdaad, 9/228)
I said, this hadeeth is da'eef jiddan (very weak); it includes Hamzah
al-Nusaibi, who is da'eef jiddan.
The views of the 'ulamaa':
Imaam al-Nasaa'i said:
The hadeeth (of Hamzah ibn al-Nusaibi) is to be rejected (matrook).
(al-Du'afaa' wa'l-Matrookeen, p. 39)
Ibn al-Jawzi said:
Ahmad said: the hadeeth (of Hamzah ibn al-Nusaibi) is to be rejected
(matrooh). Yahyaa said: he is nothing, he is not even worth a penny.
Al-Bukhaari and al-Raazi said: his hadeeth is munkar. Al-Nasaa'i and
al-Daaraqutni said: the hadeeth (of Hamzah ibn al-Nusaibi) is to be
rejected (matrook). Ibn 'Udayy said: he fabricates ahaadeeth. Ibn
Hibbaan said: he is the only thiqah (trustworthy) narrator who
transmitted fabricated ahaadeeth and it looks as if he is deliberately
narrating them; it is not permissible to report from him.
(al-Du'afaa' wa'l-Matrookeen by Ibn al-Jawzi, 1/237)
Al-Bayhaqi said:
Muhammad ibn 'Abd-Allaah al-Haafiz informed us, Abu'l-'Abbaas Muhammad
ibn Ya'qoob told us, Yahyaa ibn Abi Taalib told us, Ishaaq ibn Abi
Taalib told us, Ishaaq ibn Mansoor told us, 'Eesaa ibn 'Abd al-Rahmaan
al-Sulami told us, from Abu Ishaaq from Silah from Hudhayfah (may
Allaah be pleased with him), that he said to his wife, "If you want to
be my wife in Paradise, do not marry anyone after I die, for in
Paradise a woman will be with the last of her husbands in this world.
This is why Allaah forbade the wives of the Prophet (peace and
blessings of Allaah be upon him) to marry anyone after he died,
because they will be his wives in Paradise." (al-Sunan, 7/69)
I say: the isnaad includes Abu Ishaaq al-Subay'i, who is mudallis and
may mix things up, so the report is da'eef.
The views of the 'ulamaa':
See: Man rumiya bi'l-Ikhtilaat by al-Taraabulsi (p. 64) and Tabaqaat
al-Mudalliseen by Ibn Hajar (p. 42).
It was classed as da'eef by al-'Allaamah al-Shaykh al-Albaani (may
Allaah have mercy on him) in al-Silsilah al-Saheehah (1281).
A report narrated by Ibn 'Asaakir (19/193/1) from 'Ikrimah:
Asmaa' bint Abi Bakr was married to al-Zubayr ibn al-'Awwaam, who was
strict with her. She came to her father and complained to him about
that, and he said: O my daughter, have patience, for if a woman has a
righteous husband, then he dies, and she does not marry anyone after
him, they will be joined together in Paradise.
Shaykh al-Albaani (may Allaah have mercy on him) said:
The men of this report are thiqaat (trustworthy), but there is Irsaal
( a break in the chain), because 'Ikrimah never met Abu Bakr, but he
may have heard this report from Asmaa' bint Abi Bakr. And Allaah knows
best.
Al-Silsilah al-Saheehah, 3/276.
Conclusion
The view that a woman will be with the husband who was best in
character and conduct with her in this world has no saheeh evidence to
support it.
The view that a woman will have the choice of whichever husband she
wishes to be with has no evidence to support it at all.
The view that she will be with the last of her husbands is the view
that is most likely to be correct, because the hadeeth of Umm
al-Dardaa' is likely to be hasan and marfoo' (attributed to the
Prophet (peace and blessings of Allaah be upon him)). It is supported
by the reports of Hudhayfah and Asmaa' which are mawqoof (their
isnaads stop at the Sahaabi and are not directly attributed to the
Prophet (peace and blessings of Allaah be upon him)). They are fit to
be taken as a corroboration of the marfoo' report and as proof that
there is a reasonable basis for this view.
The hadeeth was classed as saheeh by al-'Allaamah Shaykh al-Albaani in
al-Silsilah al-Saheehah (1281).
In any case, we prefer it to mere opinion.
And Allaah knows best.
O Allaah, bestow Your blessings and peace upon Muhammad and his family
and companions.

Thinking About Another Woman

The Messenger of Allah (sal Allahu alaihi wa sallam) said: "A man who
thinks about the body of a woman under her clothes until he can
visualize her shape, will not even smell the fragrance of Paradise."
[Albahr-ul Raaiq, vol. 8, p. 218]
A woman who keeps herself hidden and covered would hate to be the
object of a strange man's fantasies. There is no police in the world
that can know or prevent a man from thinking about another woman. The
only person who can stop him is himself. The only police that he can
be scared of, are Allah's angels who will carry out His orders of
punishment, since nothing remains hidden from Him.
You are your own police. Let your conscience police you before Allah's
angels have to do the job! Thinking about and imagining the looks of a
non-Mahram is forbidden in the Shariah. So save yourself from unworthy
thoughts – thoughts that will keep you out of Paradise!

Story, - Important thing you have2 know about love

Am a guy of 19yrs still schooling. Am really in love with a girl but I
just dont know how 2 tell her because she was my senior. Later on I
tell one of her friend who told me to just go and meet her and tell
her whats on my mind but I told her i cant but if she could only get
me her number then she agree to do that for me. Getting her number i
just gave her a call and introduce myself to her not realizing she is
already in love with me already. So we start dating each other and we
ar still together till now. The only thing about love is that dont be
scared of someone u love just tell her ur mind.

Story, - The lost Girl - I still love

Friends, it's the incident happened seven years ago when I was
studying SSLC i.e. in 2005. There was farewell party organized for us
by our juniors which was rocking. One could see the sadness of
separation and the stress of exams in their faces very clearly. I
loved a girl of my class very much somewhere in the corner of my
heart. I was fed up of this, I was not at all interested in reading,
and her face was distracting again and again. So I was turning the
pages from slam book. While I was reading the page which my girl had
written I was suddenly flabbergasted and even felt very happy.
Generally other girls had written their opinion about me as good boy,
silent boy and intelligent boy but she had written, 'sweet boy'. And
other girls had written their favorite historical monument as: Red
fort, Golgumbaz, Badami caves but she had written her favorite
monument as, 'Tajmahal'.
This little reason was enough for this idiotic heart to plunge in an
illusion that she loved me. Anyhow valentine day was nearing hence I
decided to propose her on that day. She was with her friends in the
canteen that day. That day she seemed to me like a, 'Red red rose' as
expressed by the English poet Robert Burns.
Taking a deep breath, I gave her a Red Rose but couldn't speak; I was
unable to spell even a word. I knew it before itself hence I had
bought a letter in which I had written everything that I wanted to
convey her. I kept that letter on the table before her and said:
"please read it and give your opinion, if you agree its okay if not
let us be friends." After a couple of days it was really shocking and
miraculous that she gave her consent to my proposal, I was unspeakable
as my heart was full of happiness, and my mind was floating on cloud
nine. I can't forget this moment all my life…
Then who was there to question us, like any other lovebirds we too
wondered together to cinemas, park, and hotels, ate masala dosa,
panipuri, kochori on the roadside and tasted varieties of ice-cream
with different flavors. Usually a guy rides the bike and his girl will
be seated behind but here in our case it was entirely reverse: she
uses to ride the scooty and I would be seated behind as SRK did in Rab
Ne Bana Di Jodi. Tell me friends who will get this kind of
opportunity. I was really fortunate to get this opportunity and those
moments spent on scooty with her are memorable seconds in my life.
Lost in these joyful days I never thought of time, it just flew like a
rocket, board exam was nearing hence she said; 'let us not meet each
other until exams are finished.' Those days there were no mobiles like
we have now, we didn't even have the landline. Suppose we had mobile I
assure you, I would have not cleared my SSLC board exam.
Soon after the exams were completed I was waiting for her at the place
we had decided to meet. The surprising thing was that; instead she
coming there, her friends came to me, and before I could ask, 'what
was the matter?' they told; "Pratima's father got transferred and
hence they moved to Mysore few days back."
As I heard the news from my friends, I felt as if 1000volt current
passed through my body. Coming out of the shock later I asked them;
'have you got address or phone number?' To that they replied; 'no we
don't have phone number nor address, you don't get upset, just forget
her.'
Since that day I'm searching her but all my efforts went in vain. Once
I believed today or tomorrow I would meet her but now I lost the last
ray of hope also. I got all my childhood friends in FB after the long
gap of 9 years whom I never imagined to see even in my dreams. Anyhow
she might be missing to my eyes but she is still alive in my heart.
And I thank God who made all these things happen in my life.

Fathwa, - Proofs for the permissibility for a woman to show her feet

Question:
Could you please provide me with evidence on why it is permissible for
a woman to show her feet. There is evidence in the hadith about
showing the hands and face, but I have not seen any regarding showing
the feet.
Answer:
Assalamu alaykum
Assalamu alaykum
In the name of Allah the Inspirer of truth.
The reason the feet are also exempt from being covered during salat is
that they has been considered as "that which is normally revealed
thereof" in the following verse of the Qur'an:
"She should not display her beauty except that which is revealed
thereof" (Sura Nur).
The scholars of the Hanafi school have considered that the feet are
also exempt just like the face and hands for the following reasons:
(1) they can easily become uncovered while walking (even if the women
is wearing a long garment), especially in the case of poorer people
(who may not have the means to possess socks) and (2) if the face,
which is more a place of attraction, is exempted by this verse then
more conclusively the feet should also be exempted. Furthermore, there
is nothing categorically related that makes them out to be part of
theawra.
Having said this, covering them in salat to observe the etiquette of
the difference of opinion with other schools who consider them part of
theawra, though not necessary, would be a worthy deed. Likewise, it is
more preferable to have them covered to minimize attraction.
And Allah knows best.

Fathwa, - Are all these"fashionable women's Islamic clothes" consideredmodest by the Shariah

Question:
Are all these "fashionable women's Islamic clothes" considered modest
by the Shariah?
Answer:
Walaikum assalam,
This returns to the `urf (local customs and norms). Something highly
modest in America may not modest by the standards of more conservative
societies.
The Shariah has placed general guidelines for proper dress: it must be
modest, loose (especially around sensitive areas), and must cover
one�s awrah. This is fixed, unalterable guidance.
After this, how this is fulfilled returns to local customs,
environment, and one�s situation, flexible within the limits of the
fixed guidelines of the Qur�an and the luminous guidance of the
Beloved of Allah (Allah bless him and give him peace).
Modesty in dress is important for both men and women.

Fathwa, - Is it permissible for a wife to take off her hijab if her husband disapproves of it?

Question:
Is it permissible for a wife to take off her hijab if her husband
disapproves of it?
Answer:
Walaikum assalam wa rahmatullah,
Absolutely not.
The Messenger of Allah (Allah bless him and give him peace)
said,�There is no obedience to creation in disobedience to the
Creator.�[Bukhari and Muslim]

History of the Sunnah -I: At the time of the Prophet

Muslims were, early on, aware of the significance of the Sunnah and
its authority. They, one generation after the other, were keen to
preserve the Sunnah because they saw that as a part of the preserving
of the last revelations man is ever to receive. Their efforts were
unabated, and the remarkable job they did is unparalleled in the
experience of any other religion or civilization.
At the time of the Prophet:
One of the main reasons behind this is the fact that the
Prophetclearly taught the Companionsthe importance of his Sunnah, its
place in Islam and their role in saving it, teaching and conveying it
to others around them and to those who would come after them. In so
doing, hefollowed an effective methodology, which will be briefly
outlined below:
1. Heemphasized the importance of seeking knowledge and teaching
it to others. Hesaid:"Seeking knowledge is obligatory upon every
Muslim )male and female(." ]Ibn Maajah[ Also, hesaid: "Whosoever
pursues a path to seek knowledge therein, Allaah will thereby make
easy for him a path toParadise. No people gather together in one of
the houses of Allaah )mosques(, reciting the Book of Allaah and
studying it among themselves, without tranquility descending upon
them, mercy enveloping them and angles surrounding them, and Allaah
making mention of them to those )angels( who are with Him."]Muslim[
2. Healways had a center for teaching. Most of the time, it was the mosque.
3. Hewas soft in his dealings and always facilitated things and
made them easy for others. Hewas merciful and humble and made himself
readily available.
4. Henever pushed people into anything. Instead, hegradually
taught them and led them to change. Healways motivated them to follow
his example and be their best.
5. Hewould not continuously teach or work with them, but he would
give them enough breaks to avoid overstressing or boring them.
6. Hespoke plainly and clearly and hetalked to people at their
level of understanding and intellectual ability. Whenever appropriate,
hespoke to people in their own dialect for the Arabs had different
dialects.
7. Heused the method of repetition. Hewould repeat whatever he
wanted to stress for three times to insure that all heard him properly
and clearly understood what hewas saying.
8. When questioned, hewould give more than what is expected as an
answer and use the occasion to further clarify things for all, and
teach about other things.
9. Whenever the Prophethad to choose between two ways, hechose
the easier way, which had facility and mercy if there was nothing
forbidden in that, and hekept away from the difficult and harsh ways.
10. Heattached special attention to teaching the women and provided
them special times for questions. Heencouraged them to ask and learn.
11. Heused to do his best in everything, and heperfected whatever he
did, thus setting an example for others.
The era of the Companions and their Followers
The Companionsdid their utmost to convey Islam to the generations
succeeding them in the best and most accurate way possible. They
sincerely loved it, honestly lived according to it and faithfully
preserved it and kept any impurity or irregularity out of it.
Their role in the preservation of Islam was one of utmost importance
to its continuation, but they were highly prepared for it by the best
teacher and trainer, the Prophet. Thus the studying of this era,
especially with respect to the history and authority of the Sunnah, is
necessary to all Students of Knowledge.
And since this article will not provide enough details to properly
cover the subject, it is recommended that the readers consult the
following list of books on the subject:
Studies of Early Hadeeth Literature by M. M. Azami, Sunnah Qabla
at-Tadween )the Sunnah before Writing( by Ajaj Al-Khateeb, The Sunnah
and its Place in Islam by Mustafa As-Siba'ee, Manhajj an-Naqd fi Uloom
Al-Hadeeth )The Methodology of Critique in the Sciences of Hadeeth( by
Noor-ud-deen Etr, Al-Hadeeth wal Muhaddithoon )Hadeeth and Hadeeth
Narrators( by Muhammad M. Abu Zahou, and Hujjiatus Sunnah )The
Authority of the Sunnah( by Houcine Chouat.
Methodology of the Companions in Preserving the Sunnah
Before discussing the Companions' ways of learning, practicing,
preserving and conveying of the Sunnah, it is worthwhile to shed some
light on the main points one needs to understand about the
Companionsand their methodology:
1. The Companionswere fully aware of the responsibility they
shoulder after the death of the Prophet.
2. The Companionsare all trustworthy. Theynever doubted one
another in the matters of this religion and the narration of Hadeeth.
3. The Companionshave developed a methodology for scrutinizing
Hadeeths and narrators, and by doing that have established the rules
of ascertaining narrations for those who came after them.
4. The ability of different Companionsto understand the Sunnah,
memorize it and convey it varied from one Companion to another.
5. The Companionsleft Makkah and Madeenah to many places around
the Muslim world, at the time, for the purpose of delivering the
message and teaching Islam to those who accepted it thus spreading the
Sunnah throughout the land.
It is interesting to note that about 750 Companionsnarrated Hadeeths,
seven of whom narrated a high number of Hadeeths, and about twenty
narrated an average number, the rest narrated a small number.
The seven who narrated a large number of Hadeeths are: Abu Hurayrah
who narrated 5374 Hadeeths, 'Abdullaah Ibn 'Umar narrated 2630, Anas
Ibn Maalik narrated 2286, 'Aa'ishah narrated 2210 Hadeeths, 'Abdullaah
Ibn 'Abbaas narrated 1660, Jaabir Ibn 'Abdullaah narrated 1540, and
Abu Sa'eed AI-Khudri narrated 1100 Hadeeths. They understood their
role and were aware of the significance of their ability in narrating
the Hadeeths and did their best to deliver them diligently and
accurately. Muslims of all times are indebted to them.