Abu Sufyan ibn al-Harith - Biographies of the Companions (Sahabah)

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Rarely can one find a closer bondbetween two persons such as existed
between Muhammad theson of Abdullah and Abu Sufyan the son of
al-Harith. (This Abu Sufyan of course was not the same as Abu Sufyan
ibn Harb, the powerful Quraysh chieftain.)
Abu Sufyan ibn al-Harith was born about the same time as theblessed
Prophet. They resembledeach other a great deal. They grew up together
and for a timelived in the same household. Abu Sufyan was a cousin of
the Prophet. His father, al-Harith, was the brother of Abdullah; both
were sons of Abd al-Muttalib.
Abu Sufyan was also a foster-brother of the Prophet. He was for a
short time nursed by the lady Halimah who looked after the young
Muhammad in the tough and bracing atmosphere of the desert.
In their childhood and youth, Abu Sufyan and Muhammad were close and
intimate friends. So close were they, that one might naturally have
expected Abu Sufyan to have been among the first to respond to the
call ofthe Prophet, peace be upon him,and follow wholeheartedly the
religion of truth. But this was not to be, at least not for many, many
years.
From the time the Prophet madepublic his call to Islam and first
issued the warning to members of his clan about the dangers of
continuing in their existing stateof unbelief, injustice and
immorality, the fire of envy and hatred erupted in the breast of Abu
Sufyan. The bonds of kinshipsnapped. Where once there was love and
friendship, there was now revulsion and hate. Where once there was
brotherhood, there was now resistance and opposition.
Abu Sufyan at this time was renowned as one of the best fighters and
horsemen of the Quraysh and one of their most accomplished poets. He
used both sword and tongue in the battle against the Prophet and his
mission. All his energies were mobilized in denouncing Islam and
persecuting the Muslims. In whatever battle the Quraysh fought against
the Prophet and whatever torture and persecution they meted out to the
Muslims Abu Sufyan had a part to play. He composed and recited verses
attacking and vilifying the Prophet.
For twenty years almost this rancor consumed his soul. His three
others brothers - Nawfal, Rabiah and Abdullah, had all accepted Islam
but not he.
In the eighth year after the Hijrah, however, shortly before the
Islamic liberation of Makkah,Abu Sufyan's position began to shift, as
he explains: "When the movement of Islam became vigorous and
well-established and news spread of the Prophet's advance to liberate
Makkah, the world caved in on me. I felt trapped. 'Where shall I go?'
I asked myself. 'And with whom?' To my wife and children, I said:
'Get ready to leave Makkah. Muhammad's advance is imminent. I shall
certainly be killed. I shall be given no quartershould the Muslims
recognize me.'
'Now,' replied my family, 'you must realize that Arabs and non-Arabs
have pledged their obedience to Muhammad and accepted his religion.
You are still bent on opposing him whereas you might have been the
first to support and help him.'
They continued trying to influence me to re-consider my attitude to
Muhammad's religion and to re-awaken in me affection towards him.
Eventually God opened my heart to Islam. I got up and said to
myservant, Madhkur: 'Get ready a camel and a horse for us.' I took my
son Jafar with me and we galloped with great speed towards al-Abwa
between Makkah and Madinah. I had learnt that Muhammad had camped
there. As I approached the place, I covered my face so that no one
could recognize and kill me before I could reach the Prophet and
announce my acceptance of Islam directly to him.
Slowly, I proceeded on foot while advance groups of Muslims headed
towards Makkah. I avoided their path out of fear that one of the
Prophet's companions would recognize me. I continued in this fashion
until the Prophet on his mount came into my view. Coming out into the
open, I went straight upto him and uncovered my face. He looked at me
and recognized me. But, he turned his face away. I moved to face him
once again. He avoided looking at me and again turned away his face.
This happened repeatedly.
I had no doubt - as I stood therefacing the Prophet that he would have
been pleased with my acceptance of Islam and thathis companions would
have rejoiced at his happiness. When, however, the Muslims saw the
Prophet, peace be on him, avoiding me, they too looked at me and
shunned me. Abu Bakr met me and violently turned away. I looked at
Umar ibn al-Khattab, my eyes pleading for his compassion, but I found
him even more harsh than Abu Bakr. In fact, Umar went on to incite one
of the Ansar against me.
'O enemy of God,' lashed out the Ansari, 'you are the one who
persecuted the Messenger of God, peace be on him, and tortured his
companions. You carried your hostility towards the Prophet to the ends
of the earth'.
The Ansari went on censuring me in a loud voice while other Muslims
glared at me in anger. At that point, I saw my uncle, al-Abbas, and
went to him seeking refuge.
'O uncle,' I said. 'I had hoped that the Prophet, peace be on him,
would be happy about my acceptance of Islam because of my kinship to
him and because of my position of honor among my people. You know what
his reaction has been. Speak to him then on my behalf that he may be
pleased with me.'
'No, by God,' replied my uncle. 'I shall not speak to him at all after
I have seen him turning away from you except if an opportunity
presents itself. I do honor the Prophet, peace and blessings of God be
on him, and I stand in awe of him.'
'O uncle, to whom then will you abandon me?' I pleaded.
'I do not have anything for you except what you have heard,' he said.
Anxiety and grief took hold of me. I saw Ali ibn Talib soon afterand
spoke to him about my case. His response was the sameas that of my
uncle. I went back to my uncle and said to him: 'O uncle, if you
cannot soften the heart of the Prophet towards me, then at least
restrain that man from denouncing me and inciting others against me.'
'Describe him to me,' said my uncle. I described the man to him and he
said: 'That is Nuayman ibn al-Harith an-Najjari.' He sent for Nuayman
and said to him: 'O Nuayman! Abu Sufyan is the cousin of the Prophet
and my nephew. If the Prophet is angry with him today,he will be
pleased with him another day. So leave him...' My uncle continued
trying to placate Nuayman until the latter relented and said: 'I shall
not spurn him anymore.'
"When the Prophet reached al-Jahfah (about four days journey from
Makkah), I sat down at the door of his tent. My son Jafar stood beside
me. As hewas leaving his tent, the Prophetsaw me and averted his face.
Yet, I did not despair of seeking his pleasure. Whenever he camped at
a place, I would sit athis door and my son Jafar wouldstand in front
of me... I continued in this fashion for some time. But the situation
became too much for me and I became depressed. I said to myself:
'By God, either the Prophet, peace be on him, shows he is pleased with
me or I shall take my son and go wandering through the land until we
die of hunger and thirst.'
When the Prophet came to hear of this, he relented and, on leaving his
tent, he looked more gently towards me then before. I so much hoped
that he would smile."
Eventually the Prophet relented and told Abu Sufyan, "There is now no
blame on you." He entrusted the newcomer to Islam to Ali ibn Abi Talib
saying:"Teach your cousin how to perform wudu and about the Sunnah.
Then bring him back to me." When Ali returned, the Prophet said:
"Tell all the people that the Messenger of God is pleased with Abu
Sufyan and that they should be pleased with him."
Abu Sufyan continued: "The Prophet then entered Makkah and I too
entered in his entourage. He went to the Sacred Mosque and I also
went, trying my best to remain in his presence and not separate from
him on any account...
Later, at the Battle of Hunayn, the Arabs put together an
unprecedented force against theProphet, peace be on him... Theywere
determined to deal a mortal blow to Islam and the Muslims.
The Prophet went out to confront them with a large number of his
companions. I went out with him and when I saw the great throngs of
mushrikin, I said: 'By God, today,I shall atone for all my past
hostility towards the Prophet. peace be on him, and he shall certainly
see on my part what pleases God and what pleases him.'
When the two forces met, the pressure of the mushrikin on theMuslims
was severe and the Muslims began to lose heart. Some even began to
desert and terrible defeat stared us in the face. However, the Prophet
stood firm in the thick of battle astride his mule "Ash-Shahba" like a
towering mountain, wielding his sword and fighting for himself and
those around him... I jumped from my horse and fought beside him. God
knows that I desired martyrdombeside the Messenger of God. My uncle,
al-Abbas, took the reins ofthe Prophet's mule and stood at his side. I
took up my position on the other side. With my right hand I fended off
attacks againstthe Prophet and with my left I held on to my mount.
When the Prophet saw my devastating blows on the enemy, he asked my
uncle: 'Who's this?' 'This is your brother and cousin. Abu Sufyan ibn
al-Harith. Be pleased with him. O Messenger of God.'
'I have done so and God has granted forgiveness to him for all the
hostility he has directed against me.'
My heart soared with happiness. I kissed his feet in the stirrup and
wept. He turned towards me and said: 'My brother! Upon my life!
Advance and strike!'
The words of the Prophet spurred me on and we plunged into the
positions of the mushrikin until they were routed and fled in every
direction."
After Hunayn, Abu Sufyan ibn al-Harith continued to enjoy the good
pleasure of the Prophet and the satisfaction of being in his noble
company. But he neverlooked the Prophet directly in the eye nor
focussed his gaze onhis face out of shame and embarrassment for his
past hostility towards him.
Abu Sufyan continued to feel intense remorse for the many and dark
days he had spent trying to extinguish the light of God and refusing
to follow His message. Henceforth, his days and nights he would spend
reciting the verses of the Quran seeking to understand and follow its
laws and profit by its admonitions. He shunned the world and its
adornments and turned to God with every fibre ofhis being. Once the
Prophet. peace be on him, saw him entering the mosque and asked his
wife: "Do you know who is this, Aishah?" "No, O Messenger of God." she
replied. This is my cousin. Abu Sufyan ibn al-Harith. See, he is the
first to enter the masjid and the last to leave. His eyes do not leave
his shoelace."
When the Prophet, peace be on him, passed away, Abu Sufyan felt
intense grief and wept bitterly.
During the caliphate of Umar, may God be pleased with him, Abu Sufyan
felt his end drawing near. One day people saw him in al-Baqi, the
cemetery not far from the Prophet's mosque where many Sahabah are
buried.He was digging and fashioning agrave. They were surprised.
Three days later, Abu Sufyan waslying stretched out at home His family
stood around weeping but he said: "Do not weep for me. By God, I did
not commit any wrong since I accepted Islam." With that, he passed
away.

Why does the Qur'an allow Muslim men to have four wives?-Click- http://aydnajimudeen.blogspot.com/ for detail|-

There are some situations in which it is advantageous to society to
have men marry multiple wives, and for this reason polygyny is
practiced by many religions and cultures. Aswe have already seen in
answer to question 2, polygyny is permitted in the Bible too. Here we
will see that the Qur'an permits only a restricted and limited form of
that practice. Only 2% of Muslim marriages are of this nature.
Notice that the Qur'an permits but does not command a man to havefour
wives. Furthermore,the Qur'an stipulates that a man is responsiblefor
the maintenance of his wife or wives. If a man has more than one wife,
he has to provide separate living accommodation for eachof his wives.
Multiple marriages are a heavy responsibility on the male. It is not a
pleasure trip as some people may assume. Some even imagine all kinds
of sexual exploits involving a man and his wives altogether. However,
such activity is not permissible in Islam. A man must divide his
timeequally among his wives.He may, for example, spend one night with
each wife on a rotating schedule. If a man cannot maintain justice in
the treatment of his wives, the Qur'an stipulates that he is to have
no more than one wife.
Polygyny provides a solution to some of life's problems. When there is
a shortage of men, for example after a devastating war, many women
will be unable tofind husbands. Most women in that situation,given the
option, would rather be a co-wife than no wife. If one maintainsa
strict monogamy in such a situation, moral depravity is bound to
result.
It may be useful at this point to see what some non- Muslim writers
are now saying on this muchmisunderstood subject. John Esposito says:
Although it is found in many religious and cultural traditions,
polygamy (or more precisely, polygyny) is most often identified with
Islam in the minds of Westerners. In fact, the Qur'an and Islamic Law
sought to control and regulate the number of spouses rather than give
free license. (John Esposito, Islam: The Straight Path, Oxford
University, 1988, p.97).
Esposito then goes on to explain that in a society which allowed men
an unlimited number of wives, Islam limited the number of wives to
four.Then he continued to say:
The Qur'an permits a man to marry up to four wives, provided he can
support and treat them all equally. Muslims regard this Qur'anic
command as strengthening the status of women and the family for it
sought to ensure the welfare of single women and widows in a society
whose male population was diminished by warfare, and to curb
unrestricted polygamy (John Esposito: Islam the Straight Path, p.97).
Karen Armstrong explains much the same in her book entitled Muhammad:
A Western Attempt to Understand Islam. She says:
We have to see the ruling about polygamy in context. In
seventh-century Arabia, when a man could have as many wives as he
chose, to prescribe only four was a limitation, not a license to new
oppression (Karen Armstrong, Muhammad: A Western Attempt to Understand
Islam, Victor Gollancz Ltd., 1991, p.191).
It is unfortunate that theWestern media often gives the wrong
impression of what Islamis all about. Karen Armstrong writes:
Popular films like Harem give an absurd and inflated picture of the
sexual life of the Muslim sheikh which reveals more about Western
fantasy than it does about the reality (p.190).
Some people incorrectly assume that because of this ruling most Muslim
men would have four wives. However, as Huston Smith points
out,"multiple wives are seldom found in Islam today" (The World's
Religions, p. 252). Ira Zepp, Jr. says that "less than 2% of Muslim
marriages are polygamous" (A Muslim Primer, p.180).
About this being a solution for the problem of surplus women, Ira
Zepp, Jr. comments on page 181 of his book:
The Roman Catholic Church is facing the same problem today in parts of
Africa. Social and economic reasons are forcing the Church
toreconsider polygamy as a Christian option. (See Polygamy
Recon,isideredby Eugene Hillman, New York: Orbis Press, 1973).G

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Characteristics of Prayer

134 hadith found in ' Characteristics of Prayer ' of Sahih Bukhari.
699
Narrated Anas bin Malik Al-Ansari: Allah's Apostle rode a horse and
fell down and the right side of his body was injured. On that day he
prayed one of the prayers sitting and we also prayed behind him
sitting. When the Prophet finished the prayer with Taslim, he said,
"The Imam is to be followed and if he prays standing then pray
standing, and bow when he bows, and raise your heads when he raises
his head; prostrate when he prostrates; and if he says"Sami'a-l-lahu
Liman hamida", you should say,"Rabbana wa-laka-l hamd.:
700
Narrated Anas bin Malik: Allah's Apostle fell from a horse and got
injured so he led the prayer sitting and we also prayed sitting.
Whenhe completed the prayer he said, "The Imam is to be followed; if
he says Takbir then say Takbir, bow if he bows; raise your heads when
he raises his head, when he says, 'Sami' a-l-lahu Liman hamida say,
'Rabbana laka-l-hamd', and prostrate when he prostrates."
701
Narrated Abu Huraira: The Prophet said, "The Imam is to be followed.
Say the Takbir when he says it; bow if he bows; if he says 'Sami
a-l-lahu Liman hamida', say, ' Rabbana wa-laka-l-hamd', prostrate if
he prostrates and pray sitting altogether if he prays sitting."
702
Narrated Salim bin 'Abdullah: My father said,"Allah's Apostle used to
raise both his hands up to the level of his shoulders when opening the
prayer; and on sayingthe Takbir for bowing. And on raising his head
from bowing he used to do the same and then say"Sami a-l-lahu Liman
hamida, Rabbana walaka-l-hamd." And he did not do that (i.e. raising
his hands) in prostrations.
703
Narrated 'Abdullah bin 'Umar: I saw that whenever Allah's Apostle
stood for the prayer, he used to raise both his hands up to the
shoulders, and used to do the same on saying the Takbir for bowing and
on raising his head from it and used to say,"Sami a-l-lahu Liman
hamida". But he did not do that (i.e. raising his hands) in
prostrations.
704
Narrated Abu Qilaba:I saw Malik bin Huwairithsaying Takbir and
raisingboth his hands (on starting the prayers and raising his hands
on bowing and also on raising his head after bowing. Malik bin
Huwairith said, "Allah's Apostle did the same."
705
Narrated 'Abdullah bin 'Umar: I saw Allah's Apostle opening the prayer
with the Takbir and raising his hands to the level of his shoulders at
the time of saying the Takbir, and on saying theTakbir for bowing he
didthe same; and when he said, "Sami a-l-lahu Liman hamida ", he did
the same and then said,"Rabbana wa laka-l-hamd." But he did not dothe
same on prostrating and on lifting the head from it."

49 hadith found in ' Belief ' of Sahih Bukhari.

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7
Narrated Ibn 'Umar: Allah's Apostle said: Islam is based on (the
following) five (principles): 1. To testify that none has the right to
be worshipped but Allah and Muhammad is Allah's Apostle. 2. To
offerthe (compulsory congregational) prayers dutifully and perfectly.
3. To pay Zakat (i.e. obligatory charity) . 4. To perform Hajj. (i.e.
Pilgrimage to Mecca) 5. To observe fast during the month of Ramadan.
8
Narrated Abu Huraira: The Prophet said, "Faith (Belief) consists of
more than sixty branches (i.e. parts). And Haya (This term "Haya"
covers a large number of conceptswhich are to be taken together;
amongst them are self respect, modesty,bashfulness, and scruple, etc.)
is a part of faith."
9
Narrated 'Abdullah bin 'Amr: The Prophet said,"A Muslim is the one who
avoids harming Muslims with his tongue and hands. And a Muhajir
(emigrant) is the one who gives up (abandons)all what Allah has
forbidden."
10
Narrated Abu Musa: Some people asked Allah's Apostle, "Whose Islam is
the best? i.e. (Who is a very good Muslim)?" He replied,"One who
avoids harming the Muslims with his tongue and hands."
11
Narrated 'Abdullah bin 'Amr: A man asked the Prophet , "What sort of
deeds or (what qualities of) Islam are good?" The Prophet replied, 'To
feed (the poor) and greet those whom you know and those whom you do
not Know (See Hadith No. 27).
12
Narrated Anas: The Prophet said, "None of you will have faith till he
wishes for his (Muslim) brother what he likes for himself."
13
Narrated Abu Huraira:"Allah's Apostle said, "By Him in Whose Hands my
life is, none of you will have faith till he loves memore than his
father and his children."
14
Narrated Anas: The Prophet said "None of you will have faith till he
loves me more than his father, his children and all mankind."
15
Narrated Anas: The Prophet said, "Whoever possesses the following
three qualities will have the sweetness (delight) of faith: 1. The one
to whom Allah and His Apostle becomes dearer than anything else. 2.
Who loves a person and he loves him only for Allah's sake. 3. Who
hatesto revert to Atheism (disbelief) as he hates to be thrown into
the fire."
16
Narrated Anas: The Prophet said, "Love for the Ansar is a sign of
faith and hatred for the Ansar is a sign of hypocrisy."

Ch 6: The Third Round

G

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Let us see what Isabella had been doing in connection with these
discussions and what were her activities in the meantime. In fact, all
this time her mind was filled with the subject-matter of these
discussions and all other engagements and social entanglementswere
relegated to the background.
After 'the discussion' between the priests and Umar Lahmi she had come
to the conclusion that the priests had no answer to the objections of
Muslims and her belief in Christianity had been shaken and no argument
could keep her firm on it.During this time she had often secretly met
Umar Lahmi and sought information about the Muslim creed. The talk
between Umar Lahmi andher father (the head priest) had also concluded
at her house and more than a month had passed on it. Nevertheless she
continued her enquiry. She had also met several times Ziad b. Umar,
the Qazi of Islam in Cordova, through Umar Lahmi and got consolation
from him.
Ziad b. Umar, besides being a profound scholarof Islam, was a
Godfearing man of piety. Muslims of Spain revered him as a Wali Allah
(Friend of Allah). Isabella's mind was greatly affected by several
visits to him and she became attached to Islam and fully realised that
Islam is the true religion while Christianity is a mixture of
misguidance and disruptions.
The head priest had asked Umar Lahmi in the cathedral to come to his
house next day and had also invited all the priests. So early next
morning Umar Lahmi with some of his associates and divines reached the
house of the head priest and was treated with respect and given
refreshments in a separate room. Then more than forty Christian
divines also arrived and the head priest then addressed Umar Lahmi.
Head Priest: I know the questions which you will ask, but I do not
want to go into details and prolong the talk. I will say just a word
or two which may lead to the result in minutes instead of hours. What
I mean is that Islam and Christianity may be testedby their basic
teachings and whichever teaching is best the religion whichtaught it
will be true. Is itnot so?
Umar Lahmi: I have no objection to anything and I am prepared to
discuss on any lines that you choose. Surely it is bythe teachings of
Christianity and Islam that truth and falsehood can be known.
Head Priest: Bravo, bravo! Surely the help of the Holy Ghost is on
your sideand you will soon come from the wrong path to right guidance.
Now that you have agreed to the lines suggested by me, letme proceed.
In every religion there are basic principles and matters of detail. I
want to put before you the essence ofChristianity in just one word and
desire that youwill also give the essence of your religion in one
word. Do you agree?
Umar Lahmi: Yes, you mayproceed. I agree to whatever you say.
Head Priest (to the priests) : See, this is the way to talk! Just one
word decides the issue. (To Umar Lahmi:) Now listen. The essence of
Christianity is "Love". Christianity has been condensed in a single
word. Now, you have also to give the essence of Islam in one word.
Umar Lahmi: I am proud to say that Islam has also condensed the
essence ofits teachings in a single word which covers all basic
principles and details. The root of Islamic principles and teachings
is Tauhid (unity).
Head Priest: If the essence of Islam is Tauhid(unity), then love has
been excluded from it. Besides, we also say "unity" to be the essence
of our religion.
Umar Lahmi: If Tauhid were the essence of your religion, you should
havesaid so. Why did you say that love is the essence ofyour religion?
Now, it is quite wrong to say that by accepting "unity" as the essence
of religion, "love" is excluded from it.On the other hand, the fact is
that "love" comes from "unity". If "unity" is not taken with all its
requisites, love will be a meaningless word. To accept "love" as the
essence of religion means total denial of "unity," cr not to take it
as the essence of religion.
Head Priest: The thing is that "unity" comes from "love" and not
"love" from "unity".
Umar Lahmi: This is an example of perverted logic. If unity comes
fromlove, then love is quite a meaningless word. Because without
unity, that is, want of knowledge of Allah, love of Allah will be
excluded from it as love of Allah depends on the knowledge of the
divine, and unity is but the true recognition of the divine.Mere love
does not provelove of Allah.
Head Priest: You have started a long discussion. What I mean is that
love has no place in Islam.
Umar Lahmi: If love has no place in Islam, then love does not exist at
all in the world. It can, on the other hand, be said that there is not
the least trace of love in Christianity. Where love ismerely a verbal
claim, it has neither any standard nor proof.
Head Priest: Look here. It is a well-known slogan ofour Scriptures
that God islove. Is it not the proof oflove ?
Umar Lahmi: It is nothing but merely a verbal claim.Unless there is a
standardof love, the prescribed theory of love will not be acceptable.
Head Priest: Now, you define the standard of love. Have not our
Scriptures called God father? Does not father love his children?
Umar Lahmi: Mere repetition of the word love leads us nowhere unless
all its conditions are fulfilled. If anyone loves another, he should
prove it by the sacrifice of his life and possessionsand then only can
he be said to have loved truly. Therefore Islam has prescribed
obedience and service as the criterion of love which is another name
of sacrificeof life and possessions. The Quran says to the Prophet:
"Qul in kuntum tuhibbun Allah fat-tabi'unl yuhbibkum Allah" [Say: If
you love Allah, follow me: Allah will love you].* Thus this verse has
prescribed a standard of love which has discriminated between true and
false love. But in your religion there is no criterion of love. Any
pretender can stand up and say that he loves Allah.
Head Priest: You have again started a long discussion. I want that
everything should be comprehensive so that the decision may be arrived
at quickly. However, if your Qur'an has also called God father, which
is the highest position of love?
Umar Lahmi: If the Qur'anhad used the word fatherfor God, it would
have been the greatest proof of its deficiency. Islam never used this
misleading word for God but, on the other hand, has used such words as
have the most
sublime significance as compared to the term father.
Head Priest: You are very impudent, calling the word "father"
misleading. Now, tell me quickly what better wordIslam has used
instead of father. (The head priest's neck at this time became stiff
and foam came from his mouth in great anger.)
Umar Lahmi: There is no reason for the loss of temper. I have called
the word "father" misleadingbecause it has become the basis of
assigning partners to Allah, and people invented a son to Allah.
Christians also believe in the divinity of Christ. As to the better
word in place of father used by Islam, that word is Rabb (fosterer),
which implies a Being who fosters from beginning toend and his
fostering care never ends. So by using the word "fosterer"Islam has
taught that Allah's. fostering love is never withdrawn. But the
concept of father implies that father will care for his child up to a
certain time and will then become indifferent. Besides, a father can
carefor his child only in optional matters but not in matters beyond
his control. If the child falls ill, father cannot cure his illness
while the fosteringof Allah is. not so; He has power over everything
and in nothing is He helpless and His fosteringcare is everlasting.
This proves that, instead of father, fosterer is more suited to the
Dignity of Allah and, besides, fosterer is indicative of "Unity of
Allah," while father is the source of assigning partner to Allahin the
world.
Head Priest: The effects ofthe fosterer as indicated by you find no
proof in the world while you cannot shut your eyes to father's love.
So how can one accept a word without meaning which has no proof in the
world, while you cannot ignore the effects of father's love.
Umar Lahmi: Unfortunately, the creed of Atonement has clouded your
vision, otherwise you could not have said so. We see every day that a
child is fostered in its mother's womb and in childhood and youth and
old age the fostering care continues. That is, his fostering continues
from beginning to end. Is it not he work of the Rabb (fosterer) which
we see very day?
Head Priest: The Holy Bible says that God has such a love with the
people of the world that He sacrificed His only child for the sake of
men.What better proof can beof love that father secrifices his dearest
thing for love.
Umar Lahmi: This very statement of the Bible refutes your claim. You
mean that the father is one who sacrifices his pure and innocent son
for the sake of impure and sinful men. That is, father's love was
manifested thus that he killed his innocent son. But the fosterer is
one who is not unjust to anyone. On the other hand, He punishes the
unjust. The Quran says: "Wa la tuziru waziratun wizra ukhra" [And no
burdened soul can bear another's burden].* But your father killed his
own child. If to crucify and kill one's innocent and sinless child is
love we cannot touch such love with a pair of tongs.
Head Priest (to other priests) : I had thought that this man was
inclined to Jesus Christ, but he is a stiff "unbeliever". Everything
that I have said is of high order but how can these people understand
them? (To Umar Lahmi:) Your heart has turned black. Christ does not
want to accept you. Now, you go away from here. I have nothing to do
with you. You just came to annoy me. (To the priests:) You should also
have no concern with these people. You have seen that they are so
hot-headed, they would not agree to anything.
Uinar Lahmi But, sir…
Head Priest: Shut up, now. I have seen for what purpose you came here
and with what object you talk to us.
So saying the Head Priest,exhibiting his Christian manners, left for
his room on the upper storey. Umar Lahmi and other Muslim divines came
out raising the cry of "Nasrun min Allah wa fathun qarib" [Help from
Allah and victory is at hand].
Voicing the slogan of victory, Umar Lahmi and other Muslim divines
repaired to their respective homes. Isabella had attentively listened
to the talk of both sides. With her wereher friends and other
respectable Christian ladies. In the evening when Isabella's friends
gathered again comments started on the morning talk. Whatever little
faith Isabella had in Christianity was shattered and she fully
realised that the Christiancreed was just a sham which had neither any
basis nor any principle. Earlier meetings had left her with the
impression that Michael, Peter and others were not well informed, but
her father, the head priest, had profound knowledge of the reality of
Christianity and, therefore, if these people were unable to meet the
questions of Muslims, she had thought, her father would be able to
silence them. But after listening this last talk she was thoroughly
disappointed and had left no alternative but to conclude that the
basis ofChristianity was no betterthan the spider's web.
A month had passed and a great revolution had come in the mind of
Isabella. She had secretly been meeting Umar Lahmi and, through him,
other divines like Ziad b. Umar in Cordova. She wasnow more devoted to
thestudy of the Holy Quran and the truth of Islam was taking deep root
in her mind. She made a comparative study of the Quran and the Bible
to find out which of the twohad greater truth and which was just a
mixture of superstitions. She had given thought according to her
lights to the problems of Unity of Allah, Prophethood, the Quran,
salutation, atonement, intercession, meaning of sin and human acts and
their consequences.
She was no longer a devotee of Christianity, but had bowed her head to
Islam. But often she was perturbed with the idea of giving up a
religion she had followedfrom her birth. What trials and tribulations
shemight have to face on going over to Islam. She will have to forsake
her father, mother, sisters and relatives. How shall be her future
life. But immediately it struck her that trials and troubles have to
be encountered in the path of truth and if, after recognising the
truth, she did not openly declare it she will be guilty in the sight
of Allah.
When Umar Lahmi learnt of her perturbation he secretly sent word to
her to recite ten times each morning and evening theverse of the Holy
Quran: "Rabbi adkhilni mudkhala sidqin wa akhrijni mukhraja sidqin
waj'al-li min-ladunka sultaman nasira" [My Lord! make me enter a
truthful entering, and make me go forth a trouthful going forth, and
grant me from Thy presence an authority to help (me)].* Allah
willing,her anxiety will be relieved.
So Isabella followed this advice. By reciting this verse morning and
evening she felt as if some mysterious power was giving strength to
her heart and removing her fears. This prompt effect of the verse
furtherstrengthened her faith inIslam and she became more devoted to
the Quran and Islam.
Isabella – A girl of Islamic Spain

Can a Muslim fast and pray for the purpose of supplication?

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The other question is can one go to the Al Haram to pray for one's
needs, e.g to pray for cure from sickness , to pray to have children
etc. Still can one fast for some days for the purpose of requesting
for one's needs from Allah for the reasons stated above? (i.e. to pray
for children etc).
Praise be to Allaah.
There is no reason why aMuslim should not pray in al-Masjid al-Haraam
for the purpose of supplication, but it is better for him not to
restrict his intention in the prayer to supplication. Rather his
intention should be to worship Allaah through this prayer and to hope
for its reward in the Hereafter. Moreover, prayer includes dhikr,
reciting Qur'aan, bowing, prostrating anddu'aa', so the du'aa' should
just be a part of the prayer; it is not the primary purpose. Al-Masjid
al-Haraam is one of the blessed and venerated places, so if a person
prays and calls upon Allaah whilst prostrating, for example – then he
will have combined the virtue of the place with the virtueof the
action. If this is done during the last third of the night, he will
also add the virtue of the time.
Shaykh al-Islam Ibn Taymiyah said:
With regard to the words of the Prophet (peace and blessings of Allaah
be upon him), "As for rukoo', glorify your Lord therein, and as for
sujood (prostration) strive in du'aa' therein, because then it is more
likely that you will be answered" (narrated by Muslim, 479, from the
hadeeth of Ibn 'Abbaas) – this contains the command to glorify Allaah
in rukoo', and the command to make du'aa' when prostrating indicates
that du'aa' in sujood is more likely to be answered than in rukoo'.
Hence he said, "because then it is more likely that you will be
answered". And he said, "The closest that the slave is to his Lord is
when he is prostrating." (Narrated by Muslim 482 from the hadeeth of
AbuHurayrah). This is a command that du'aa' should be made in sujood.
Majmoo' al-Fataawa, 22/378
And he said:
Du'aa' is answered whenrain is falling, when battle in joined, when
the adhaan and iqaamah are given, following prayers, when prostrating,
and when offered by one who is fasting, one who is travelling and one
who is oppressed, and so on. All of this is narrated in well-known
ahaadeeth in the books of Saheeh and Sunan. Du'aa' is also likely to
be answered in the sacred places such as'Arafah, Muzdalifah, Mina, the
Multazim and other sacred places in Makkah, and in the mosques in
general. The greater the virtue of the mosque – such as the three
Sacred Mosques [inMakkah, Madeenah and Jerusalem] – the better prayers
and du'aa's are in them.
Majmoo' al-Fataawa, 27/129-130
On the other hand it maybe said:
Doing righteous deeds in the hope that du'aa' will be answered is
something that is prescribed in sharee'ah. Hence doing wudoo' and
praying in al-Masjid al-Haraam may be included among the righteous
deeds that may be done before starting du'aa' in the hope that that
the du'aa'will be answered.
It was narrated from 'Uthmaan ibn Hunayf that a blind man came tothe
Prophet (S) and said:Pray to Allaah to heal me. He said, "If you
wish,you may delay the reward until the Hereafter, for that is better,
or if you wish, I will make du'aa' for you." He said, Make du'aa'. So
he told him to do wudoo' and do it well, and to pray two rak'ahs, and
to say this du'aa': "Allaahumma innias'aluka wa atawajjahu ilayka bi
Muhammadin Nabi al-rahmah. Yaa Muhammad inni qad tawajjahtu bika ila
rabbiy fi haajati haadhihi li tuqdaa. Allaahumma shaffi'hu fiyya (O
Allaah, I ask of You and I turn my face towards You by the virtue of
Muhammad theProphet of Mercy. O Muhammad, I have turned my face by
virtue of you to my Lord concerning this need of mine so that it may
be met. O Allaah, accept his intercession concerning me)."
Narrated by al-Tirmidhi, 3578; Ibn Maajah, 1385; this hadeeth was
classedas saheeh by al-Tirmidhi and by al-Albaani in Saheeh al-Jaami',
1279
The Prophet (peace and blessings of Allaah be upon him) commanded him
to do wudoo' and pray two rak'ahs before he made du'aa'; this
indicates that prayer is one of the righteous deeds by virtue of
whicha person's du'aa' may bemore likely to be answered, and that may
be one of the causes of the du'aa' being answered.
With regard to fasting, what has been said with regard to prayer may
also be said with regard to fasting. The intention behind it should be
to worship Allaah by meansof this great act of worship, and to attain
the reward for it in the Hereafter, and to fear Allaah and earn His
pleasure. Then if he is fasting, it is mustahabb for the fasting
person to make a lot of du'aa', for the du'aa' of the fasting person
will be answered, especially at the time of breaking the fast.
And Allaah knows best.

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 aperson 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 tobe 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 bepleased 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
womenand 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 whatis 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). Thatwill be better, that they should be known (as free
respectable women)so as not to be annoyed"
[al-Ahzaab 33:59].
End quote from Fataawa al-Shaykh al-Fawzaan (4/242, 243; question no.250).
For more information please see the answer toquestion 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
showsitself 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 hemeets 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 sitwith him has a sufficientlevel
of knowledge to repel his kufr. His companions should beware of his
evil, and upholding ties of kinshipwith 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) theignorant'"
[al-Qasas 28:55].
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy 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 ofthe
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 indulgingin it. "We seek
not (the way of) the ignorant'" inany 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 doesnot 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
notpray 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 sitwith 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. Itis narrated
in a saheeh report from the Messenger of Allaah (peace and blessings
of Allaah be upon him) thathe 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 his Saheeh. This
includes both the one who denies that it isobligatory 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
kaafiraccording to scholarly consensus, and the one who does not pray
out of laziness, but does not deny that it is obligatoryis 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 beardgrow, shortening the clothes to
above the ankles or halfway up thecalves, 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
Allaahfrom 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
doesnot 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
Allaahmay 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 anddrinking with him
without denouncing him, and he is persisting in not praying, or is
persisting in some majorsin, 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
wasbecause they disobeyed (Allaah and the Messengers) and were ever
transgressing beyond bounds.
79. They used not to forbid one another fromAl-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 dothat, then he would
meet him the next day and he would still be persisting in sin, and he
would not tell him not todo that and he would mix with him, and
wouldeat and drink with him and sit with him. When Allaah saw that
they did that, He set them againstone 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.

What should be done if Eid coincides with Friday

If Eid al-Fitr coincides with Friday, is it permissible for me to pray
the Eid prayer and not to pray Jumu'ah or vice versa?
Praise be to Allaah.
If the day of Eid coincides with Friday, then whoever prays Eid with
the imaam does nothave to attend Jumu'ah (it is not obligatory on
him); in his case it becomes Sunnah. If he does not pray Jumu'ah, he
has to pray Zuhr. This is in the case of people other than the imaam.
Asfor the imaam, he has to be present for Jumu'ah and lead those
Muslims who attend the prayer. The Jumu'ah prayer should not be
forsaken completely on this day.

Protection in Islam

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I take refuge with the generous face of Allah; and with His words,
which no pious or impious can pass; from the evil of what descendsfrom
the heaven and ascends to it; from the evil of what enters into the
earth and what comes out of it; from the evil of the troubles of
thenight and the day, and from the evil of the knockers at the night
andday, except the knocker who brings good.
(The Prophet's Prayer in Biharul-Anwar - Volume 91, Page 215)
Allamah Huwaizi (AR) quotes a tradition by Ali bin Ibrahim in Kafi
with the ultimate narrator being Imam Ja'far Sadiq (AS) who said:
A man complained that the people of the soil indulge in frivolities
withhis relatives, so he asked, what is the height of your roof? He
said, ten lengths. Then he said, Its height should be 8 lengths. Now,
between 8 and 10 lengths write AyatKursi, and as you know inany house
where the height is more than 8 lengths the Jinns come tolive there.
Ali bin Ibrahim has quoted his father who has quoted Abu Abdullah to say:
If the height of the roof of the house is eight lengths, then it is a
place worth living in. However,if it is more than eight lengths then
write Ayat Kursi in the space above.
Besides the Verse of The Throne, it is a common practice for all
Muslims tokeep amulets under the pillows of their children, or recite
the four QULS (Chapters al- Ikhlas, al-Kafirun, al-Naas, and al-Falaq
from Qur'an) for protection. Muslims also keep protective amulets
(amulet of Umm al-Subyan , being one of them) under the pillow of
their newborn child toavoid Shaytan from harming the baby. We have
also noted in previous sections that these Qur'anic verses are living,
conscious and aware of the surroundings and can affect a person at the
energy and physiological level.
And We sent down the Qur'an, which is a healing and mercy unto the believers.
(al-Qur'an - Chapter 17, Verse 82)
Apparently, the reason for this is to keep these infants safe from the
evil eye and detrimental info-energy emancipatedfrom the evil spirits
and from different people they encounter each day.It is a fact that
there are people who can affect their victims by merely looking or
thinking about them, and without any physical contact, because of
their high level of ill nature and unstable energy fields they carry
(Weston, 1998). Shamanic healers firmly believe in such kinds of evil
eye and always try to get rid of the source of energy thatis blocking
ones energy centers.
The evil eye is a fact and one can compare it to thelethal energy
released by some snakes when they look at their prey and thevictim
instantly freezes and sometimes immediately dies of a heart attack.
(al-Akili, 1993)
As Allah (SWT) says in Qur'an:
The unbelievers would almost trip you up with their eyes when they
hear the message.
(al-Qur'an - Chapter 68, Verse 51)
Say, I seek refuge in the Lord of the dawn from the evil of His
creation; from any evil darkness may conceal; from the evil of those
who practice secret arts; and from the evil of an envious one when he
exhibits envy.
(al-Qur'an - Chapter 113)
As we have observed, corrupt and tainted information within the energy
and lowcharge energy has the ability to weaken any vulnerable person's
energy system thereby causing malfunction in the fields, blockage, and
even illness. This is the reason why the Prophet (S) always advised
his followers to keep themselves safe from the evil eye by reciting
invocations, chapters from Qur'an, performing ablutions and even
keeping amulets (with Qur'anic verses) around one's arm/ shoulder.
These kinds of text and recitations do increase the rate of vibration
in ones energy fields keeping them protected from low vibrations and
unfavorable energy, as well as adulterated info-energy.
Apparently, al-Majlisi (1627) reports that Allah presented to the
Prophet (S) a shirt when he was born (physical birth), andwas informed
that that shirt was going to be his protection from the calamities of
the world.
When angry or upset, or even when an evil eye inflicts a person, the
recommendation is to perform ablution. This act of applying water on
oneself has also been recommended by Weston(1998) and will not only
mean ceremonial cleanliness for the individual, but also a cure
because the water will balance and ground the faults (energy blockage
resulting in restricted flow). The act will also introduce and replace
most of the existing info-energy withthe pure and unadulterated
infoenergy of water. Thisis evidence in itself that the Prophet (S)
himself believed in energy and its interactions, and he has taught us
ways to avoid its adulteration.
When a person is involved in a fight or intense argument, the Prophet
(S) has further specifically recommended one of thepersons to perform
ablution, bathing and spraying the other individual with the waterfrom
the ablution. This way, both individuals willhave balanced their
info-energy system with a pure and untainted one, and increasing their
energy's flow and rate of vibration. In brief, anger,an emotion that
introduces lower vibrations of energy and unfavorable info-energy will
be replaced with higher vibrations of the same.
The significance of treating oneself from skin disorders, health
challenges, and even a poisonous bite with invocations, and reciting
chapters from Qur'an (in particular, the two guardian chapters -
al-Maudhatayn), take an entire new meaning. These acts are as
effective methods suggested and practiced by the Prophet (S) centuries
ago. Even Muslim mothers place their hands on the site of pain the
child is experiencing, recite a few couplets or some verses from
Qur'an, and permit the favorable energy alterations in thatchild,
reducing or even eliminating the discomfort.
Shaykh al-Mufid writes inal-Amali, Abul Qasim Ja'far, son of Muhammad
(AR), reported to me fromhis father, from Sa'd, son of Abdillah, from
Ahmad, son of Muhammad, son ofIsa, from al-Husain, son ofSaeed, from
Muhammad, son of Abi Umayr, from Muhammad al-Ja'fi, from his father
who said, I always complained aboutmy eyes. Once I complained about it
to Abu Abdillah (AS), he said, May I teach you a prayer,beneficial for
your life here and hereafter? And, which treats the pain in your eye?
I said, Yes. He said:
Say after morning and Maghrib prayers:
O Allah, I beseech You in the name of Muhammad nd his progeny; to
bless Muhammad and his progeny; and to bestow light upon my eyes and
insight upon my faith, certitude upon my heart, sincerity upon my
acts, security upon my self, abundance upon my subsistence; and grant
me to be ever thankful toYou as long as You keep me. And, may Allah
bless our master Muhammad and his progeny.
We have already shown and will show in details in later sections the
importance of praying onbehalf of the Aimmah (AS) and that the act of
just plain prayer and invocation has the abilityto replace and
transform one's energy system into a more favorable one, creating a
healing process.
al-Sadiq (AS) has further said that, Whosoever recites the chapter of
al-Zilzal (from al-Qur'an) in his optional prayers will never be
involved in an earthquake and he will not die by it. Such remarkable
statements ofhealth care have been mentioned hundreds of times by the
Infallible linking Qur'an recitation to good health and protection
from natural and evil forces of nature and unhealthiness.
Imam al-Sadiq (AS) says:
If one attends to what God likes, God will attendto what he likes. If
one asks refuge in God and piety, then God will protect him. Moreover,
if Allah attends to a person,and He protects that person, he should
not fear even if the sky falls on the earth, or a disaster comes and
affects everything on the earth. The person will be safe from any
disaster since God protects him via his piety. Is it not so? God the
Almighty said:
As to the righteous (they will be), in a position of security.
(al-Qur'an - Chapter 44, Verse 51)
Now we have the opportunity to understand that not only the recitation
of verses from the Book of Allah can introduce highly charged energy,
but also enclose one with protective, favorable info-energy that will
notify the earth to not hurt him whenever it quakes. History has
recorded such incidents and these will be explored in details later -
between humans and objects, and between objects. For instance, the
floods avoid drowning mosques and the Ka'bah in water, thus causing
nodamage. Water, also surrounding the grave ofal-Abbas (son of Imam
al-Husain (AS) and not drowning the sacred body. This clearly explains
an intelligent relationship between theenergy of water and the energy
of the Ka'bah, or the energy of the personsand energy of the hurricane
or any weatheremergency. The consciousness of water is a reality.
We have noted earlier that the earth (and the entire creation) is
intelligent and communicates in this manner. Gemstones, holy water,
shrines, and so forth can also be curativein this manner. Clearly,
these objects store not only higher vibrations of energy, but also
store powerful, unadulterated memories of healing information that can
replace the existing unfavorable info-energy of the individual as a
result of an evil eye, evil spirits, or even sickness.
Moreover, by correcting the faults in the energy fields and the
info-energy within your system, you would drive away the evil and
harmful, corrupt info-energy produced from the lethal venom, for
example. The increased vibrations and free flowing energy produced by
recitation ofchapters from Qur'an willreduce or eliminate the effects
of low vibrations caused by the bite and pain, thus alleviating the
suffering. We have shown that reciting, and writing verses from Qur'an
(with saffron, soaked) produces highly charged energy that can affect
a person physiologically, only because the verses of Qur'an are
vibrating, alive and conscious.
The power of such kinds of meditation and prayerin reversing the
effects oflowcharge and tainted energy caused by injury or an evil eye
has been confirmed by the Prophet(S) and explained in full by al-Akili
(1993) in the book which he translatedfrom Arabic - Natural Healing
with the Medicine of the Prophet (S). The Prophet (S), manytimes, used
his saliva to get rid of pain and discomfort in many people and such
incidents are present in history.
At the siege of Khaybar, Ali's eyes were so inflamed that he could not
open them, and the pain was extreme. The Prophet put some of his
saliva on them and this healed the eyes of Ali immediately. Ali,
according to some traditions received forty wounds at the battle of
Uhud. The Prophet's saliva cured him and removed traces of all the
wounds. The Prophet once cured a man from leprosy with his blessed
saliva. In a certain battle a man who had his foot cut off was healed
by Muhammad's casting his blessed saliva on the stump, to which he
re-united in a perfect manner, the amputated leg. al-Majlisi (1627)
writes that during the battle of Khaybar a man received a desperate
wound, which the Prophet healed by breathing on it three times.
Fortunately, we find suchpractice today is surgery units and recovery
rooms, where patients recover and heal their wounds much faster
thanthe normal rate, in particular when these patients were exposed
tohealing and steady energy from healing touch practitioners. The
Prophet (S) employed a similar procedure to curea scorpion's sting and
other poisonous bites. Further, he even treated eczema, boils, cuts,
general pain, malaise, and fever with prayer (al-Akili, 1993).
al-Sadiq (AS) has said:
Treat your ailments with charity, and repel varieties of affliction by
invocation.
(al-Tahdheeb - Volume 4, Page 112)

H ow is S alaat-us- T aubah P erformed?

Alee ( ) who said that Aboo Bakr ( )told him
that he heard the Messenger of Allaah ( ) say:
There is no servant who commits a sin and then he
purifies himself (wudoo')and then prays two rakaahs
and then seeks forgiveness of Allaah except that
Allaah forgives him.
[Ahmad, Aboo dawood eng trans. Vol. 1 #1516 and others]
Taken from THE THREE ABANONED PRAYERS by
Shaykh 'Adnaan Aali 'Uroor
Hadith - Bukhari 8.800B, Narrated Ikrima from IbnAbbas
Allah's Apostle said,"When a slave (of Allah) commits illegal sexual
intercourse, he is not a believer at the time of committing it; and if
he steals, he is not a believerat the time of stealing; and if he
drinks an alcoholic drink, when he is not a believer at the time of
drinking it; and he is not a believer whenhe commits a murder."
'Ikrima said: I asked Ibn Abbas, "How is faith taken away from him?"
He said, Like this," by clasping his hands and then separating them,
and added, "But if he repents, faith returns to him like this," by
claspinghis hands again.
A named condition for the forgiveness of Allah (swt) is the returning
to obedience in the matter...
The Noble Qur'an - Az-Zumar 39:54
And turn in repentance and in obedience with true Faith (Islâmic
Monotheism) to your Lord and submit to Him, (in Islâm), before the
torment comes upon you,then you will not be helped.
The Noble Qur'an - An-Nisa 4:17-18
Allâh accepts only the repentance of those whodo evil in ignorance and
foolishness and repent soon afterwards; it is they to whom Allâh will
forgive and Allâh is Ever All­Knower, All­Wise.
And of no effect is the repentance of those whocontinue to do evil
deedsuntil death faces one of them and he says: "Now Irepent;" nor of
those who die while they are disbelievers. For them Wehave prepared a
painful torment.

Salaat-ut-Taubah

Because man is weak in resolve,
"...And Man was created weak." [Soorah an-Nisaa 4:28]
"Allaah wishes to make clear to you and to show the
ways of those before youand accept your repentance
and Allaah is All-Knower, All Wise." [soorah an-Nissa 4:26]
Abee Hamza Anas ibn Maalik al-Ansaaree
said that the Messenger of Allaah ( ) said:
Allaah is more pleased with the repentance of His
servant than one of you who falls off his camel
and loses it in a baren desert land. [al-Bukharee vol8#321]
Thus, there is no duty upon you - O servant ofAllaah -
except that you should make Allaah happy
with your repentance and bring happiness
to your own soul by its repenting to its Lord
and by standing upright before its Originator.
T he C onditions of T aubah are as F ollows
1. C essation of the sin.
2. Regret and remorse of the heart.
3. F irm resolve not to return to the sin.
4.
R eturning the right of the oppressed, in that which is
particular to the rights of man.

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The Salat of a Woman

Question: What are the differences between the salat of a woman and
that of a man?
ANSWER
They are as follows:
1. A woman, before starting salat , raises her hands up to her
shoulders. She does not make a circle round the wrist of her left hand
using the fingers of her right hand. She places her hands on her
breast with the palm of her right hand on the back ofher left hand.
2. When bowing for ruku , she does not join her left foot to her right
foot.She bends her waist a little. She does not keep her head level
with her back. She bends her knees and puts her handson them. She does
not grasp her knees or spread her fingers over them.
3. In sajda (prostration) position, she should place her arms on the
floor in a manner close toher abdomen and keep her abdomen over her
thighs.
4. In the sitting position ( tashahhud ), she sits on the floor
sticking out her feet to the right. She keeps her fingers close
together.
5. A woman does not stretch her hands forward while making du'a , but
she keeps theminclined toward her face.
6. It is not mustahab for her to perform Salat al-Fajr late within its
time. It is better for her to perform it as soon as the time for it
starts.
7. She does not recite in aloud tone during salat . She recites in a
low voice the Takbir of Tashrik , which is said after fard salats
during Eid al-Adha . (Radd-ul-mukhtar, Tahtawi)
Question: It is written in the books Halabi and Radd-ul-mukhtar that
it is sunnat to bring the feet together when one is bowing for ruku .
Does this ruling apply to women as well?
ANSWER
No, women do not bring their feet together. It applies only to men.
Question: Sometimes my hair is accidentally uncovered during salat . I
cover it some time later. Does my salat become invalid?
ANSWER
Hair is awrah (the part to be covered) for a woman. If her awrah
partremains open for a time during which one can say" Subhanallah "
three times, her salat will become nullified. If she covers it
immediately by using one hand, her salat will not be nullified. It is
written in some fiqh books that her salat will be invalid if she
covers it by using both hands. For this reason, she should try to
cover it with one hand.
Question: Is it permissible for women to perform Salat az-Zuhr before
men exit the mosque after Salat al-Jumu'ah ?
ANSWER
Yes, they can perform it.
Question: If my hair remains open as long as one rukn , will my salat
become invalid? How long does a rukn continue?
ANSWER
The duration of a rukn is important in matters concerning a salat 's
becoming invalid and sajda-i sahw . Therefore, one should know it
well.
The fard s (obligatory elements) within salat aretermed a rukn each.
There are five rukns : qiyam (standing), qiraat (recitation from the
Qur'an al-karim), ruku (bowing), sujud (prostration), and sitting in
the final tashahhud .
If the hair of a woman is opened during any of these rukns , her salat
will be nullified if she cannot cover it in a time in which she can
recite one verse or say " Subhanallah " three times. The standard
duration for one rukn is to say " Subhanallah " three times at a
normal pace.
If a person, getting confused on how many rak'ats of salat he has
performed, thinks and thus extends one rukn by one additional rukn and
hence delays the next rukn for a time during which one can say "
Subhanallah " three times, he has to make sajda-i sahw , even if he
said some verses or tasbihat in the interim.
Question: Is it makruh if a woman's head covering moves downward on
her forehead when she is making prostration?
ANSWER
Yes, it is makruh . The forehead must touch the place of sajda nakedly.
Question: Physically able women perform salat sitting where it is
likely that non- mahram men will see them, such as on farms and in
mosques. Is it not fard (obligatory) to perform salat standing? Isit
permissible to perform it sitting lest non- mahram men see them?
ANSWER
It is not permissible. It is fard to perform a fard salat standing.
Only a sick person who cannot standis allowed to perform it sitting.
It is not permissible for women toperform salat sitting lest non-
mahram men see them. (Radd-ul-mukhtar, Hindiyya)
Question: Is it permissible for a woman to perform salat barefoot?
ANSWER
There is nothing wrong with it if she wears a long skirt that covers her feet.
Question: If a woman has missed salats for years, should she work out
the number of them by deducting the number of salats missed due to
menstruation?
ANSWER
Yes, she should.
Question: When a womanis performing salat , is there anything wrong
with her jewels being visible?
ANSWER
It is better if they are not.
Question: Is it better for a woman to perform salat in jama'at with
her husband or her mahram relatives at home than to perform it
individually?
ANSWER
Yes, it is better.
Question: Will a woman's salat be invalid if one-fourth of her area
between her knee and foot is uncovered accidentally?
ANSWER
Yes, her salat will be invalid.
Question: Is it permissible for a woman to perform salat by covering
her facewith a thin cloth?
ANSWER
No, it is not permissible.
Question: I have a skirt that I wear during salat . There is a cross
picture on it. Is it makruh to perform salat in it, just as it is
makruh to perform salat in a skirt with pictures?
ANSWER
Yes, it is makruh .
Question: I have heard from some people who work in the production of
lipstick and nail polish that they contain placenta. Is there anything
wrong with performing salat when a woman is wearing lipstick or nail
polish?
ANSWER
Nail polish does not let water reach the nails. Therefore, even if it
is not made from placenta, one's wudu will not be valid if one
performs it when having nail polish on one's nails.
Question: Will a woman's salat become nullified if her wig appears
under her headscarf?
ANSWER
It will not become nullified.
Question: If a woman follows one of the ruling of the Maliki Madhhab
out of necessity, should she undo her braid before performing wudu' or
ghusl ?
ANSWER
In the Maliki Madhhab , a woman does not have to undo her braid before
performing wudu' . She applies masah over her hair, together with her
braid.

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Ayatul Kursi- Click- http://aydnajimudeen.blogspot.com/ for detail|-

Bismillahir Rahmanir Rahim In the name of Allah, the Most Beneficent,
the Most Merciful
'Allahu laaa 'ilaaha 'illaa Huu. 'Al-Hayyul-Qayyuum.Laa ta'-khuzuhuu
sinatunw-wa laa nawm. Lahuu maa fissamaawaati wa ma fil-'arz.
Man-zallazii yashfa-'u'indahuuu 'illaa bi-'iznih? Ya'-lamu maa bayna
'aydiihim wa maa khalfahum. Wa laa yuhiituuna bi-shay-'im-min
'ilmihiii 'illaa bimaa shaaa'. Wasi-'a Kursiyyu-hus-Samaawaati
wal-'arz;wa laa ya-'uuduhuu hifzu-humaa wa Huwal-'Aliyyul-'Aziim.
Allah! There is no God save Him, the Alive, the Eternal. Neither
slumber nor sleep overtaketh Him.Unto Him belongeth whatsoever is in
the heavens and whatsoever is in the earth. Who is he that intercedeth
with Him save by His leave? He knoweth that which is in front of them
and that which is behind them, while they encompass nothing of His
knowledge save what He will. His throne includeth the heavens and the
earth, and He is never weary of preserving them. He is the Sublime,
the Tremendous.
[Composite Sound Clip: real audio stream one cycle]
[Composite Sound Clip: real audio stream seven cycles]
The recitations of selected aya(t) of Holy Qur'an in Tarteel tune
areby Shiekh Abdul Bassit Abdul Sumed and have been reproduced on this
site with permission fromMECAH Enterprises.
Let us refer to ta'wil of the word 'Ism a'zam (Supreme Name of God):
"Imam Jafar as-Sâdiq has said: "Allah has concealedone name, i.e., the
supreme Name and He has 360 names." (Lughât, Sin, p. 175). The supreme
Name or the great secret is in two forms: as a wordand as a person. As
a word, it is "al-hayy'l-qayyûm" (the Everling, the Everlasting)
(2:255); 3:2) and as a person it is the True Guide, i.e., the Prophet
and Imam of the time (See Wajh, p. 124-29." [Source: Tawil 64: A
Thousand Wisdoms]
'Allahu laaa 'ilaaha 'illaa Huu 'Al-Hayyul-Qayyuum (Allah! There is no
God save Him, the Alive, the Eternal) is the first sentence of Ayatul
Kursi, the most important ayat of the Holy Qur'an 2:255). From Ismaili
point of view, we say that the beloved NOOR Mowlana Hazir Imam is
living and his Noor is eternal. Therefore, today we will implore him
with this most powerful prayer.
Now let us use a bouquetof Yâ Hayyul, Yâ Qayyum Tasbi for tonight's session.
A'uzu billahi minashaitanir rajim
I seek refuge in Allah from the outcast Satan.
Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the MostMerciful.
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum (4)
(O my Mowla! You are living and Your Noor is eternal)
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum (8)
(O my Mowla! You are living and Your Noor is eternal)
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum (12)
(O my Mowla! You are living and Your Noor is eternal)
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum (16)
(O my Mowla! You are living and Your Noor is eternal)
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum (20)
(O my Mowla! You are living and Your Noor is eternal)
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum (24)
(O my Mowla! You are living and Your Noor is eternal)
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum (28)
(O my Mowla! You are living and Your Noor is eternal)
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum (32)
(O my Mowla! You are living and Your Noor is eternal)
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum (36)
(O my Mowla! You are living and Your Noor is eternal)
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum
Yâ Hayyul, Yâ Qayyum, Yâ Hayyul, Yâ Qayyum (40)
(O my Mowla! You are living and Your Noor is eternal)
Al-hamdu lillahi rabbil 'alamin.
Praise be to Allah, the Lord of the worlds!

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Spiritual Advice for Hajj

Allah سبحانه وتعالى says in the Holy Qur'an:
الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلاَ
رَفَثَ وَلاَ فُسُوقَ وَلاَ جِدَالَ فِي الْحَجِّ وَمَا تَفْعَلُواْ مِنْ
خَيْرٍ يَعْلَمْهُ اللّهُ وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
وَاتَّقُونِ يَا أُوْلِي الأَلْبَابِ
The season of Pilgrimage is the months known; wherefore whosoever
ordaineth unto himselfthe pilgrimage therein, there is no lewdness nor
wickedness nor wrangling during the pilgrimage, and whatsoever of good
yedo, Allah shall know it. And take provision for the journey, for
verily the best provision is abstainment; and fear Me, O men of
understanding!
[al Baqarah 2/197]
In the verse related to Hajj , the need to perform tawaaf (ritual walk
around the Holy Ka'ba), sa'ee (ritual walk between the hills of Safa
and Marwa), stoning of the shayaateen are not mentioned, rather Allah
سبحانه وتعالى mentions the need to abstain from 3 acts :
1. Lewd talk
This means any talk which is rude, indecent, offensive or vulgar. To
speak in such a manner violates the sanctity of Hajj. It does not
befit a Muslim to speak in a lewdmanner – it only suggestsa filthy
heart and mind. This prohibition during Hajj also includes speaking of
conjugal relations between husband and wife which under normal
circumstances would be permissible.
2. Sinning
This includes any act of disobedience to Allah سبحانه وتعالى
especially not lowering one's gaze. During Hajj, being such a large
gathering of men and women, the need to lower one's gaze becomes all
the more important. Not lowering one's gaze not only destroys the
sanctity of Hajj, but one's attention is diverted from Allah سبحانه
وتعالى to the creation. Nothing is achieved by the stray gaze – it is
an arrow which only returns to pierce one's own heart.
3. Arguing
The Hajj journey makes the most patient and forbearing of people
irritable because one's sleeping and eating patterns are disrupted.
Insuch a state and in such alarge gathering of people one may be
easilyprovoked and get into anargument. At such times one should
exercise patience and self-discipline and remind himself by saying 'I
am in Hajj' i.e. I am in a sanctified state.
These 3 sins reflect the 3 categories of sins a Muslim should avoid
throughout his life i.e.
• Sins of the tongue
• Sins of the flesh
• Sins against fellow Muslims
During Hajj these 3 sins are especially dangerous yet so easy to
commit. If a person engages in any of these there is a great danger
that all of the reward for Hajj will be destroyed. As well as
fulfilling all the rites and rituals of Hajj, it is necessary to
refrain fromthe above sins for an accepted Hajj.

The Names of Allah (swt)

اللَّهُ لاَ إِلَهَ إِلاَّ هُ
Allah! There is no god butHe. (2:255)
وَلِلّهِ الأَسْمَاء الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُواْ الَّذِينَ
يُلْحِدُونَ فِي
And to Allah belong the best names, so invoke Him by them. And leave
[the company of] those who practice deviation concerning His names.
They will be recompensed for what they have been doing. (7:180)
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ
Allah! There is no Allah save Him. His are the most beautiful names. (20:7)
هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ
الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَافِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ
الْعَزِيزُ الْحَكِيمُ
He is Allah, the Creator, the Shaper out of naught, the Fashioner. His
are the most beautifulnames. All that is in the heavens and the earth
glorifieth Him, and He is the Mighty, the Wise. (59:24)
No: 99 الرَّشِیدُ
Ar-Rashid: The Guide to Path of Rectitude
Meaning: The Guide to the Right Path, The One who guides.
Found In Quraan Ayah(s): (2:256)
No: 100 الصَّبُورُ
As-Sabuur: The Extensively Enduring One
Meaning: The Patient, TheOne who does not quickly punish the sinners.
Found In Quraan Ayah(s): (2:153) (3:200) (103:3)

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