Battle of al-Ahzab (Tribes), Battle of Khandaq (Ditch, Moat, Trench):

The Qureshite communityhad one important dream: The destruction of
Mohammed and his religion. Pagan tribes outside Mecca were sharing
with them the same dream. Like the Meccans, these tribes considered
Mohammed a serious menace to their religion. This belief brought these
tribes and the Muslims into military confrontations in which the
Muslims had the upper hand. These tribes,therefore, were like the
Meccan community full ofresentment and rancor towards Mohammed and his
religion.
Non-Pagan Tribes
There were clashes between the Muslims andsome of the people of
scripture who were neighboring Medina caused by their breaching of
covenants with the Holy Prophet. Tribes from among them such as Banu
Al-Natheer and others were exiled by the Prophet.
A delegation from these people went to Mecca and other Arab
communities during the fifth year after the Hijrah,propagating war
against the Prophet and attempting to mobilize the Arab forces for the
proposed war. They did not need much effort to persuade the Meccans to
a military undertaking against the Prophet. Their response to the
invitation was prompt, and without hesitation, they mobilized four
thousand fighters. This army was supplemented with six thousands from
Ghatafan, Saleem, and other tribes. Thus, ten thousands strong marched
towards Medina.
The Holy Prophet received the news of the imminent invasion a few days
before their arrival at Medina. He consulted his companions, and
Salman Al-Farisi (the Persian) advised the Prophet to dig a moat
around Medina to prevent the invaders from entering it. The Messenger
commanded the Muslims (who were about three thousands) to implement
the plan. The moat was dug withinsix days.
Witnessing the moat, the invaders were surprised and realized that it
had become difficult for themto enter Medina. Thus they found it
necessary to besiege Medina instead of invading it directly. Banu
Quraidhah,a community from the followers of the Scripture, joined the
pagan army after its arrival. This community had a covenant of peace
with the Prophet. Their treacherous action was a frightening surprise
to the Muslims. By breaching the covenant, this community gave the
pagan army additional forces and equipment. It became the duty of the
Muslims to add to their defensive lines another line.
The Muslims in horror
There were many hypocrites among the Muslims who circulated
frightening rumors, which added to the fear of the Muslims. The Holy
Qur'an tells us of the psychological crisis with which the Muslims
lived during that period:
"Behold! They came uponyou from above you and from below you, and when
the eyes grew wildand the hearts gaped up to the throats, and ye
imagined various (vain) thoughts about God! In that situation the
believers were tried: They were shaken with a mighty Shock. And
behold! The hypocrites and those in whose hearts there is disease
(even) say: God and His Apostle promised us nothing but delusion!
Behold! A party among them said: O people of Yathrib (Medina), you
cannot stand (the attack),therefore turn back! And a band of them ask
for leave of the Prophet, saying: Truly our houses are bare and
exposed though they were not exposed; they intended nothing but to
flee." (33:10-13)
The pagan army, on the contrary, was enjoying an extremely high
morale. Victory to them was certain. Medina was under their siege, and
its inhabitants did not possess the courage to come out of it. Their
confidence in victory andmorale went higher when Banu Quraidhah joined
them. This made them change their strategy from the siege of Medina to
a direct invasion.
Amr's Venture
Amr Ibn Abd Wodd, accompanied by Dhirar Ibn Al-Khattab, Akramah Ibn
Abu Jahl, and others, sought and found a narrow place in the moat.
Their horses leaped above the moat tothe other side. Had this
adventure succeeded many pagan fighters were expected to follow them
and make it feasible for the whole army to pass through that narrow
place, for they could have spanned the two sides of the ditchby
filling that narrow gap with soil.
The Muslims were in a state of shock and horrorbefore the passage of
these pagan soldiers to their side. The new danger, which was
presented by their passage, made the morale of the Muslims much lower
than before.
Men of strong faith
Though the hearts of most of the Muslims werefilled with fear, some of
them were unshaken by the new danger. It rathermade their faith
strongerin God, His Messenger, and the promised victory.These
individuals were ready to sacrifice themselves and one of them
certainly was determined to try to confine the danger, then to remove
it. The Holy Qur'an tells us of the morale of these believers.
When the believers saw the confederate forces, they said: This is what
God and His Apostle had promised us. And God and His Apostle told us
what is true. And it only added to their faith and their zeal in
obedience."Among the believers aremen who have been true to their
covenant with God: Of them some have completed their vow (to the
extreme), and some (still) wait; but they have never changed (their
determination) in the least." (33:23)
The Holy Qur'an does not inform us of the number of those believers
whose faith was increased by the increase of the danger. These
believers may have been scores or just a few. However, faithsometimes
remains only as a state of mind without being transformed into action.
Some of the faith is active, flowing with vitality and moving the
faithful to face the danger and to rise to its level and above its
level.
The number of these distinguished believers remained unknown.
Ali's Response
However, history informed us of one of them because of his outstanding
achievements at this battle, in confining and removing the danger,
which shook the very foundation of the Islamic state. That man was no
other than Ali Ibn Abu Talib.
Amr Ibn Wodd, who crossed the moat, was well known among the Arabs. He
attended the battle, boastfully making his place known to people. His
very passage from one side to the other side of the moat, accompanied
only by a small number of fighters, indicates that the man was
extremely courageous. He was the only one from among theten thousand
fighters who tried to invade the Muslims directly and challenge them
totally while he was with them on one side.
The passage of Amr and his companions presented to the Muslims a new
and serious danger and a frighteningsurprise, which they never
expected. The doorwas about to be opened widely, and hundreds and
thousands were expected to follow. The surprise, however, did not
frighten or astonish Ali. History informs us of Ali's
present-mindedness and fast response, for he immediately moved to
confine the danger, then to remove it. Leading a small number of
believers, he went immediately to the point where the Islamic defense
line was broken by the passage of Amr. Hehad his companions stand
there, preventing others from attempting to follow Amr. And after he
confined the new danger, he managed to remove it completely.
While mounting his horse, Amr went around the area of Sal'a, facing
the Muslims and challenging them: "Is there any dueler?" He repeated
this call but there was no response on the part of the companions.
This compelled Ali to leave his place where he was deterring the pagan
forces from following Amr by crossing the Moat.Responding to Amr's
challenge, he left that place temporarily to be defended by the few
who were with him.
He neared Amr and askedhim to face him in a duel.At this moment the
Prophet (S.A.W.) uttered this historical sentence: "Entire faith is
facing entire infidelity" . Amr arrogantly replied: "Why,son of my
brother (Amr was a friend of Abu Talib,father of Ali)? By God, I would
not like to kill you." Ali replied: "But, by God; I would love to kill
you." A short but extremely violent duel between the two heroes took
place. Ali killed Amr immediately and Amr's companions ran away,
trying to re-cross the moat from the Islamic side to the pagan side.
Ali exclaimed: "Allahu Akbar," (God is Great) and so did the Muslims.
The death of Amr was theend of the new danger. Those who were with him
ran away, trying to save their skin; but most of them were killed
before they could cross to the other side.
Ali made a great contribution in the defense of Islam at this battle
during which the danger against the new Faith reached its peak.
At this battle the Muslims faced a greater danger than ever before.
The elements of the Islamic defense were the same three elements which
played their roles during the two battles of Badr and Ohod: The
firmness of the Messenger and his ideal leadership: the heroism of
Ali; and the determination of the Islamic army.
A fourth element was added at this battle: The role of Salman
Al-Farisi (the Persian) who counseled the Prophet to dig the moat
around Medina.
The role of the Islamic army during the Battle of Ohod was smaller
than itsrole during the Battle of Badr. And it was less important at
the Battle ofthe Moat than it was at the Battle of Ohod, for the
Muslims during the Battle of the Moat did noteven dare face the enemy.
They only dug themoat around the city before the arrival of the pagan
army then stood behind the moat until theend of the battle.
The roles of the first two defensive elements were similar to their
roles at Badr and Ohod and probably bigger. The firmness of the
Messenger, his leadership, his war strategy and his speed in digging
the moat were most essential in making the Muslims pass the crisis
safely.
Ali's role at this battle was outstanding in the history of the Islamic defense.
The magnitude of Ali's contribution
It would not be logical to say that the Muslims wereunable
collectively to kill Amr, who could not by himself prevail against
thousands of Muslims. But this was not the case.Amr was calling for a
duel. A duel could only bebetween two persons. It was considered to be
shameful for two men or more to have a duel with one man. Amr
challengedall the Muslims to send one of them to have a duel with him.
None of them was willing to face him except Ali.
Nor would it be logical tosay that Amr was the entire power of the
pagan forces, and that his death was a defeat for the whole
confederate army. But it would be logical to affirm two important
matters:
1. Ali's initiative to block the passage point and prevent others from
following Amr had stopped the danger and confined it. Had the passage
point remained open, a great number of the pagan soldiers wouldhave
followed Amr and their passage could have resulted in establishing a
bridge between the two sides of the moat. Such a bridge would enable
the whole army to cross.
One hour of negligence could have led to a decisive defeat of the
Islamic army. This did nothappen because Ali was fast in his response
to thenew danger, present minded, calm and collective and ready to
deal with the serious crisis.
2. The death of Amr proved to the pagan army that they were unable to
pass the moat again, and that what Amrcould not accomplish could not
be accomplished by others. By this the pagan army had to face one of
two alternatives: Withdrawal, or continuation of the siege until the
Muslims surrender or were forcedto cross the moat and fight the
pagans. The continuity of the siege of Medina was beyond the ability
of the pagan army. It did not have the food supplies for ten thousand
fighters and their horses and camels, which could enable themto
continue the siege for several months or weeks.In addition, a
hurricane like wind went on causing the pagan army many damages and
making its life miserable. The hurricane was preceded by an argument
between the pagans and their Jewish allies, which made their
co-operation in the battle highly difficult.
Thus, there was only one alternative for the pagan army to take after
the failure of Amr and his death: The withdrawal and that is what they
did.
We ought not to forget an important matter! Thedeath of Amr and most
ofhis companions raised the morale of the Muslims. Their hope in
continuity of life and in victory was revived. All this was a result
of Ali's endeavor, and by this wecan understand the meaning of the
declaration of the Prophet: "The duel of Ali Ibn Abu Talib against
AmrIbn Abd Wodd at the Battle of the Moat out weighs the good deeds of
my whole nation until the Day of Judgment."
The Confederate Army withdrew and the Muslims passed the crisis
safely. They regained their confidence concerning the future because
of failure of the Confederate forces after their biggest mobilization.
The Messenger said after their withdrawal: "After today, we shall
invade them and they will not invade us."

In the heart of change

Vanya Orr walks the villages and forests of the Nilgiris to create
self-sufficient communities, says Esther Elias.
Shola forests arch over a road winding up the Nilgiris to Kollimalai
village, 10 km from Udhagamandalam. In a terraced organic farm there,
a 79-year-old British woman skips over the slopes and plains, with a
backpackslung over her shoulders. Cold winds from the hills mess
withher cropped, grey hair. She pauses beside a row of lemongrass,
pulls off a slender leaf, crushes it and says, "The cymbopogon growing
higher up smells slightly warmer."Twenty years in the Nilgiris have
given Vanya Orr, and the thousand farmers she's taught, a personal
history with each of the 200 plants on the 1.7-acre farm.
Vanya's link with the Nilgiris dates back six generations to when her
grandmother Amy Ryan grew up in Ooty's plantations with her
grandparents. As a teacher in Bangalore's Bishop Cotton School, Amy
found love in James Peter Orr, then chairman of the Bombay Improvement
Trust. James went back to Bombay to seek permission for marriage and
wrote Amy a letter from everystation the train halted.Nine decades
later, in 1994, 60-year-old Vanya and her 80-year-old mother returned
to India to travel that letter trail. They then went up the Nilgiris
to find her mother's ancestral home. The windows had fallen in and the
doors were rotting but the house still stood; its ground floor home to
cows.
Vanya had returned to the Nilgiris amid a logjam between the
Government and the people who were employed on the Government Cinchona
Plantations, since the Forest Department in Dodabetta had reclaimed
the land where the plantations stood. "I had brought along pictures of
my grandparents and of their ancestors and the people told me our
destinies were linked. But I didn't know the language, or how anything
worked here; it would have been egotistical to think I could help at
all," she says. Vanya stayed withthe cows for three dayshoping for
some clarityof thought. When nonearrived, she returned to the U.K.,
but friends handed her 500 pounds and sent her back with assistance
from Foundation for Revitalisation of Local Health Traditions (FRLHT),
Bangalore.
With FRLHT, Vanya began an organic Medicinal Plant Development Area
(MPDA) in Dodabetta that employed primarily women and paid them the
standardwage rate for men. "The village women taught me Tamil, gave me
a bed and a mattress, food and care," she says.
Organic agriculture was central to Vanya's childhood spent on a farm
in Wales. Her years as a nurse in London taught her about alternative
medicine systems. These skills came together at MPDA in Cinchona
village whereshe worked with 80 women in distillation units that
manufactured medicinal oils for sale in tandem with the Spices Board.
An ailing mother saw her return to the U.K. six years later. "It felt
like abandoning my baby and the separation hurt me, emotionally and
spiritually."
While in the U.K., a report published by theHorticultural Department
in the Nilgiris plagued Vanya's mind. It said the collective debt of
the Nilgiris' farmers for agricultural chemicals crossed Rs.30 crore.
Moreover, it deemed the majority of the grasslands unfit for
agriculture due to aggressive farming. "I felt we needed to revive the
land under ICU and hence came back in early 2001."
Organic farm
With Jayalakshmi, a friend from her Cinchona days, Vanya began an
organic farm and nursery in Lakanmanai. "We lived together in a loft
abovea cowshed and in the land around us we composted waste, made
mulch and biodynamic sprays, andgrew vegetables without disease since
the herbs surrounding them protected them and us." The seeds of
Vanya's organisation, Earth Trust (ET), were sown in this nursery.
Today, three such nurseries exist. Over a thousand farmers have been
trained in organicfarming. At least 500 of them have reduced pesticide
and fertilizer usage to 10 per cent. Over 100 have shifted over
completely and market their produce through a farmers' collective. As
we pick our way through the strawberry patches, carrots and cabbage,
beans and peas at the Kollimalai nursery, the smell of fresh dung
floats in. Vanya runs vermicompost through her fingers and says:
"Organic farming is about loving and respecting the Earth;
acknowledging that she is a living being. She should have the same
rights that humans do. Like it is illegal to kill, so should it be to
wound the Earth."
Vanya also returned to India drawn by the memory of a woman she knew
in Dodabetta,who immolated herself because of domestic violence and
died in Vanya's arms. "You can't watch something like that without it
searing your consciousness. Alcoholism and anger stem from
disempowerment; and women are often trapped in these situations. We
wanted to give them tools to cope, not escape." Thusbegan ET's women
empowerment initiatives.
In the heart of the community in Kateri village is a small hall where
18 women, mostly Badagas, gatherdaily. In a dialect more Kannada than
Tamil they talk of husbands, children, health and food, as they create
handmade frocks, petticoats, pillow covers and sweaters. From 2004, 16
other villages have hosted ET's Income Generation Project for three
months at a time. Women often join not knowing how to thread a needle.
Many leave to open tailoring units of their own.
Training women
Intrinsic to Vanya's efforts with women is a12-module health
programme. It teaches women about their bodies, stress management,
common ailments and treatments through reflexology, yoga, meditation,
massage, ayurveda, siddha and homeopathy. It focuses on locally
cultivable medicinal herbs. Twelve village health workers from the
Kota, Irula, Toda and Kurumba tribes have received this training in
depth. Every morning, they travel over a hundred km from East Nilgiris
to theherbal preparation uniton the Nilgiri Adivasi Welfare
Association hospital grounds in Kollikarai village, Kotagiri. There,
they make adathodai syrup, hair oils and massage oils, dry powders and
triphala mixtures, among others, to be used in their villages.
Between them they also take care of the health needs of 50 villages.
While Vanya's work with the men and women of the Nilgiris has been
prolific, it is projects with children that excite her most.
"Today, farming families do not want their children to touch the soil
and tribal children don't know their forefathers' medicinal remedies.
So much ancestral knowledge will die with this generation," she says.
To right this, ET began eco clubs in 16 Government middle schools.
On a warm afternoon, we climb the stone steps to the one in Thenalai
village, the first to join the programme. A green patch opens to the
side, where children grow vegetables for their midday meal. "Five
kilos of cowdung,four litres of cow urine,three litres of curd,
twolitres of milk and one litre of ghee go into panchakavyam, which
fertilises the garden," explains Kausalya, a student. Twenty-two
children have used the techniques learnt in this garden to begin
kitchen gardens in their homes. "When theparents see the first-fruits
of the children's effort, you should see the joy," says Vanya.
Most schools have on-site gardens, but those without the space, plant
and nurture the Shola forests around their schools. About 22 km from
Thenalai, members of the Guernsey School Eco Club cleaned the
forestsnearby and collected 4,000 plastic bottles. These were stacked
one above the other to build a greenhouse where indigenous Shola
saplings are nursed.
This intimate, sustainable relationship with the Earth is what Vanya
envisions for the Nilgiris. "We're moving towards a technological
world order where all our food, water and resources are shipped in
from a centralised source. If a landslide occurs and villages are
blocked off, there's absolute havoc. These were once entirely
self-sufficient communities. We need to go back to that stage," she
says.
Vanya's work has brought her in contact with officials who've
sometimes resented the "European in their patch", but the stories of
changed lives egg her on. She narrates the story of Sriram, who'd lost
his parents and was living with his grandmother who wasn't healthy
enough to work. "He wasn't doing too well in school. But at home, he'd
created this beautiful garden off which his grandmothercooked each
day. That'sthe thing about India. Every emotion, every story is so
powerful and concentrated. People are very very happy or very very sad
or very very kind. India is very very."

Dance of life

Forget dancers who balance pots on their heads. Have you seen the
brick man go abouthis daily grind
On a construction site where bricks are carefully stacked, I saw a
brick man who was tidying them up even further, beautifully
symmetrical layering , reminding me of the time when we gave our
children wooden blocks to play with, andmake houses. One of the early
domestic workers who worked with us used to call the play things murgi
ghar.
Then to my sheer amazement this lean man with a sleeveless banyan, and
a kind of short pants with a towel around it, like the kerala style of
wearing a dhoti, put a flat piece of old rusted metal on his head,
overa turban made of a dirty towel and balancing himself like
akuchipudi dancer, tooktwo bricks at a time with his two arms,
heldwide open, and did an extraordinary pile on the tray on his head –
two inside and then two outside. Then another two inside, and then
with two arms taking up two on either side, another set.Like this it
went on till he had four layers of four bricks each and then finally
balancing himself and always with head erect, he took two more and
carefully raising his arms put them on top of the 16 – like a mantapam
on his head,all the while straight backed, with only knees bending and
arms totally in balance.
In perfect balance
Then he walked across the road, in delicate perfect balance, and
climbed up several steps created out of bamboo to the third floor of
this house under construction, putthem down and came back again for
more.
He could have been one of the dancers whom we see in Rajasthan with
six or seven pots balanced ontheir head swinging to the amazement and
applause of tourists. Or the kuchipudi dancers who balance pots and
also dance with their feet in large thalis . An achievement of
balance, we would think! We would then pay to watch the dancers and
their skills.The brick man had no such audience. Watching him and his
extraordinary balancing act were four 'supervisor' type men sitting on
plastic chairs talking to each other.
My brick man would bea perfect candidate for being included in the
Kalakshetra dancing school, where balance is the fundamental
principle, back straight,a straight line from the back of the head to
theback of the feet, is the ultimate as the famous dancer and teacher,
Prof Chandrasekhar explained during one of his lectures at Rabindra
Bhavan. I could almost see him move in graceful natya , balancing two
diyas on outstretched palms, with a pot on his head - totally relaxed.
Alas, no such luck for my brick man…
I presumed, knowing a little about wage fixation, that he would be
paid per square metre of the bricks thathe carried and not by the
number of trips that he made, like the best of dancers. This is of
course, not 'breaking news' in countries like India – we have seen
similar scenarios in Africa, unrecognised physically punishing labour
with gross inequality and lack of recognition of value. We also know
that the option of mechanising that task, or upgrading its physical
punishment, by let us say, giving him a wheelbarrow to pile his
bricks, or a donkey with two packs on its back would probably deprive
him of his wage, as someone else would be willing to do that,
displacing this 'lowest of the low' worker of his livelihood. The
dilemma is deeply entrenched in countries like ours, where wage led,
employment-led growth is not the mantra and where poverty and
inequality and unemployment rage. I continue to watch my elegant
delicate brick man, helplessly, from my balcony as he dances across
the street.

Slaughtering the sacrifice is better than giving its price in charity

My brother and I each have a house and on Eid in sha Allaah we want to
slaughter one ram and give the other in charity without actually
slaughtering it. Do we have to slaughter the two rams or not?.
Praise be to Allaah.
What is prescribed in your case is for you to slaughter the two
sacrifices. It is not acceptable for you to share in one sacrifice,
because you stated that you live separately from your brother. We have
listed the conditions for sharing sacrifices in the answer to question
no. 96741 .
There we mentioned thedifference of scholarly opinion concerning the
ruling on sacrifices, and stated that it is a confirmed Sunnah (Sunnah
mu'akkadah) according to the majority and it is obligatory according
to a few fuqaha'.
The scholars stated that slaughtering the sacrifice is better than
giving its price in charity. Based on that, you can offer the
sacrifice and give the meat in charity, or you can delegate someone to
sacrifice it on your behalf in countries or regions where there is a
great deal of need.
It says in Mataalib Ooli al-Nuha (2/473): Slaughtering the sacrifice
or the 'aqeeqahis better than giving its price in charity. This
wasstated by Imam Ahmad (may Allaah have mercy on him). The same
applies to the hadiy (sacrifice offered during Hajj). The Prophet
(peace and blessings of Allaah be upon him) slaughtered his sacrifice
and hadiy, as did the caliphs who came after him. If giving the price
in charity was better they would not have failed to do that. End
quote.
And Allaah knows best.

Is it permissible for two brothers to share one udhiyah (sacrifice) although they live separately?

Is it permissible for my brother and I to share in one Udhiyah while
both of us have our own homes in different cities? Our mother lives
sometimes with me, and sometimes with my brother and our father has
passed away. If the mother buys an Udhiyah from her own money, is it
adequate for me and my brother?.
Praise be to Allaah.
Firstly:
Udhiyah is a confirmed Sunnah (Sunnah mu'akkadah) and is not
obligatory, according to the majority of fuqaha'. Some scholars are of
the view that it is obligatory for the one who is able to offer it.
This is the view of Abu Haneefah and of Ahmad according to one report,
and it is the view favoured by Shaykh al-Islam Ibn Taymiyah.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: The view
that it is obligatory is stronger that the view that it is not
obligatory, but that is subject to the condition that one be able to
do it. End quote from al-Sharh al-Mumti' (7/422).
Secondly:
A sacrifice is valid on behalf of a man and the members of his
household, because of the report narrated by al-Tirmidhi (1505) and
Ibn Majaah (3147) from 'Ata' ibn Yasaar who said: I asked Abu Ayyoob
al-Ansaari: How were sacrifices offered amongyou at the time of the
Messenger of Allaah SAWS (peace and blessings of Allaah be upon him)?
He said: A man would sacrifice a sheep on behalf of himself and the
members of his household, and they would eat some of it andgive some
to others. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
It says in Tuhfat al-Ahwadhi: This hadeeth clearly states that one
sheep is sufficient on behalf of a man and the members ofhis
household, even if they are many, and that is the correct view.
Al-Haafiz Ibn al-Qayyim said in Zaad al-Ma'aad: Itwas the teaching of
the Prophet SAWS (peace and blessings of Allaah be upon him) that one
sheep would be sufficient on behalf of a man and the members ofhis
household, even if they were many in number.
Al-Shawkaani said in Nayl al-Awtaar: The correct view is that one
sheep is sufficient for the members of a household, even if they are
one hundred or more, as is indicated by the Sunnah. End quote.
Thirdly:
Members of the household include one's wife and children, and other
relatives if they live in the same house and the head of the household
spends on them or they share household expenses andfood and drink.
But the one who lives in a separate house or has his own income cannot
be included in the udhiyah and it is prescribed for him to offer his
own sacrifice separately.
Maalik (may Allaah have mercy on him) said, concerning the membersof a
household who share in the sacrifice: They are the people on whom he
spends, whether they are few or many. Muhammad ibn Maalik added: And
his child and parents, if theyare poor. Ibn Habeeb said: He may
include in his sacrifice adult children, even if they areindependent
of means, and his brother, brother's son and other relatives if he
spends on them, and the members of his household. That is permitted
for three reasons: ties of kinship, shared accommodation and spending
on him. Muhammad said: He mayinclude his wife in his udhiyah because
the wife has the strongest bond with him.
End quote from al-Taaj wa'l-Ikleel Sharh Mukhtasar Khaleel (4/364).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: Is it
permissible to offer one udhiyah for two brothers living in one house
with their children and sharing their food and drink?
He replied: Yes, that is permissible. It is permissible for the
members of one household to offer only one sacrifice, even if they are
two families, and they will attain thereby the virtue of sacrifice.
End quote fromFataawa Noor 'ala al-Darb.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: I am
married, praise be to Allaah, and I have children. I live in a city
other than the city in which my family live, buton holidays I go to
the city where my family are. On Eid al-Adha my children and I came
five days before the Eid but we did not offer a sacrifice despite the
fact that I am able to, praise be to Allaah.
Is it permissible for me to offer a sacrifice? Is myfather's sacrifice
valid onbehalf of myself and my wife and children? What is the ruling
on sacrifice for the one who is able? Is it obligatory for the one who
is not able? Is itpermissible to take a loan in order to offer
thesacrifice?
He replied: The sacrifice is Sunnah, not obligatory, and one sheep is
sufficient on behalf of a man and the members of his household,
because the Prophet SAWS (peace and blessings of Allaah be upon him)
used to sacrifice two horned rams that were white speckled with black
every year, one on behalf of himself and themembers of his household,
and the other on behalf of those among his ummah who believed in the
Oneness of Allaah (Tawheed).
If you live in a separate house, then it is prescribed for you to
offer the sacrifice on behalf of yourself and the members of your
household, and the sacrifice offered by your father on behalf of
himself and the members of his household is not sufficient for you,
because you are not living with them in the same house, rather you
live in a separate house. There is nothing wrong with a Muslim taking
a loan to offer a sacrifice ifhe is able to repay it. May Allaah help
us all.
End quote from Majmoo'Fataawa al-Shaykh Ibn Baaz (18/37).
Fourthly:
Based on the above, your sacrifice is not sufficient for your brother,
even if you get together on the days of Eid, and vice versa.
With regard to your mother, her sacrifice is sufficient on behalf of
herself and the membersof the household with whom she is staying.

And Allaah knows best.

Should she offer a sacrifice (udhiyah) or offer ‘aqeeqah for herself, as her father did not offer ‘aqeeqah on her behalf?

A 39 years old woman wants to sacrifice an animal. It was said to
herthat she should make 'Aqeeqah (the sacrifice which has to be done
after the birth of a son) for herself first as her father did not do
it for her when she was born. Her husband did not do 'Aqeeqah for
their children either. They have a daughter and a son. Should she make
'Aqeeqah for her children and herself? Or as for the children it
should be done by their father? She has a 15 years old daughter and
a16 years old son. Is 'Aqeeqah compulsory or it becomes cancelled if
the child reaches adulthood?.
Praise be to Allaah.
Firstly:
'Aqeeqah is a confirmed Sunnah (Sunnah mu'akkadah) according to the
correct view. This has been explained in the answer to question no.
20018 . The one who is addressed here is the father; it is not
required of the mother or the children.
The duty to offer 'aqeeqah is not waived when the child reaches
puberty. If the father is able then it is mustahabb for him to offer
'aqeeqah on behalfof his children for whomhe did not yet offer
'aqeeqah.
If the father did not offer 'aqeeqah for his child, is it prescribed
for the child or anyone else to offer 'aqeeqah on his behalf? The
fuqaha' differed concerning that, but the correct view is that this is
prescribed and is mustahabb.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (9/364):
If 'aqeeqah was not offered at all and thechild reaches puberty and
earns a living, then he does not have to offer 'aqeeqah. Ahmad was
asked about this matter and he said: That applies to the father,
i.e.,he should not offer 'aqeeqah for himself; theSunnah has to do
with someone else (namely the father).
'Ata' and al-Hasan said: he may offer 'aqeeqah for himself, because it
is prescribed for him and because he is held in pledge for it, so it
shouldbe prescribed for him to release himself.
And we think that it is prescribed for the fatherand no one else
should do it. End quote.
Ibn al-Qayyim (may Allaah have mercy on him) said in Tuhfat al-Mawdood
fi Ahkaam al-Mawlood: Chapter nineteen: The ruling on one whose
parents did not do 'aqeeqah for him;should he offer 'aqeeqah for
himself when he reaches puberty? Al-Khallaal said:Chapter on what is
recommended for one for whom 'aqeeqah was not done when he was small
and he may offer 'aqeeqah for himself when he is an adult. Then he
quoted some of the discussion of Ismaa'eel narrated from Sa'eed
al-Shaalinji who said: I asked Ahmad about a man whose father told him
that he had not offered 'aqeeqah for him, could he offer 'aqeeqah for
himself? He said: That is the duty of the father.
Al-Maymooni said: I said to Abu 'Abd-Allaah: If 'aqeeqah was not done
for a person, could it be done for him when he is an adult? He
mentioned something that was narrated concerning ('aqeeqah for) an
adult, but he classed it as da'eef (weak). But he regarded it as
something good, if 'aqeeqah was not done for him when he was small,
for it to be done for him when he is an adult. He said: If a person
does that, I would not disapprove ofit. He said: 'Abd al-Malik told me
elsewhere that he said to Abu 'Abd-Allaah: Should 'aqeeqah be offered
for him when he is an adult?He said: I did not hear anything about an
adult.I said: His father was poor then he became well off and he does
not want to leave his son without offering 'aqeeqah for him. He said:
I do not know and Idid not hear anything with regard to an adult. Then
he said to me: But if someone who does it, that is good, and there are
some people who regard it as obligatory. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said, after quoting these words:
The first view is more correct, which is that it ismustahabb to offer
'aqeeqah on behalf of oneself, because 'aqeeqah is a confirmed Sunnah
but the father omitted to do it, so it is prescribed for him to do it
if he is able. That is because of the general meaning of the
ahaadeeth, such as the words of the Prophet (peace and blessings of
Allaah be upon him): "Every child is in pledge for his 'aqeeqah which
should be sacrificed for him on the seventh day, and his head should
be shaved and he should begiven a name." Narrated by Imam Ahmad and
the authors of al-Sunan fromSamurah ibn Jundub (may Allaah be pleased
with him) with a saheeh isnaad. And Umm Karaz al-Ka'biyyah narrated
that the Prophet (peace and blessings of Allaah be upon him) enjoined
that 'aqeeqah be done for a boy with two sheep and for a female with
one sheep, as was narrated by the five. Al-Tirmidhi narrated
andclassed as saheeh a similar report from 'Aa'ishah. This is not
addressed only to the father; rather it also includes the child, the
mother and other relatives of the newborn. End quote from Majmoo'
Fataawa al-Shaykh Ibn Baaz (26/266).
Based on this, it may be said to the sister who is asking this
question: Youmay offer 'aqeeqah on behalf of yourself, or on behalf of
your children iftheir father did not offer'aqeeqah on their behalf.
Secondly:
Udhiyah is a confirmed Sunnah and is prescribed for both men and
women. One udhiyah is sufficient on behalf of a man and the members of
his household, or on behalf of a woman and the members of her
household.
This woman may offer a sacrifice, whether her husband also offers a
sacrifice or not.
If she offers a sacrifice, that will suffice for her 'aqeeqah too.
Ibn al-Qayyim (may Allaah have mercy on him) said: Chapter eighteen on
the ruling on combining 'aqeeqah and udhiyah.
Al-Khallaal said: Chapter on what was narrated about the udhiyah
sufficing for the 'aqeeqah too.
'Abd al-Malik al-Maymooni told us thathe said to Abu 'Abd-Allaah
(i.e., Imam Ahmad): Is it permissible to offer the udhiyah on behalf
of a child instead of the 'aqeeqah? He said:I do not know. Then he
said: More than one said that. I said: From among the Taabi'een? He
said: Yes.
And 'Abd al-Malik told me elsewhere that Abu 'Abd-Allaah said that
some of them said that ifhe offers an udhiyah that will suffice for
the 'aqeeqah too.
'Usmah ibn 'Isaam told us: Hambal narrated to us that Abu 'Abd-Allaah
said: I hope that the udhiyah will suffice for the 'aqeeqah too, in
sha Allaah, for the one who did not offer 'aqeeqah.
'Usmah ibn 'Isaam told us elsewhere: Hanbal told us that Abu
'Abd-Allaah said: If a sacrifice (udhiyah) is offered on his behalf,
the udhiyah will suffice for the 'aqeeqah. He said: And I saw Abu
'Abd-Allaah buying an udhiyah that he sacrificed on behalf of himself
and his family, and his son 'Abd-Allaah was small when he sacrificed
it. I think he intended thereby to do the 'aqeeqah and the udhiyah,
and he shared out the meat and ate some of it.
And Allaah knows best.

Dawat-us-Salafiyyah (Call of those who preceded us)

Dawah - literally means"call", and in this sense it refers to calling
to the Truth through preaching and propagation.
*.
Say (O Muslims), "We believe in Allâh and that which has been sent
down to us and that which has been sent down to Ibrâhim (Abraham),
Ismâ'il (Ishmael), Ishâque (Isaac), Ya'qûb (Jacob), and to Al-Asbât
[the twelve sons of Ya'qûb (Jacob)], and that which has been given to
Mûsa (Moses) and 'Iesa (Jesus), and that which has been given to the
Prophets from their Lord. We make no distinction between any of them,
and to Himwe have submitted (in Islâm)." [The Noble Qur'an Al-Baqarah
2:136]
*.
Invite (mankind, O Muhammad SAW ) to the Wayof your Lord (i.e. Islâm)
with wisdom (i.e. with the Divine Inspiration and the Qur'ân) and fair
preaching, and argue with them in a way that is better. Truly, your
Lord knows best who has gone astray from His Path, and He is the Best
Aware of those who areguided. [The Noble Qur'an An-Nahl 16:125]
*.
Let there arise out of you a group of people inviting to all that is
good (Islâm), enjoining Al-Ma'rûf (i.e. Islâmic Monotheism and all
that Islâm orders one todo) and forbidding Al-Munkar (polytheism and
disbelief and all that Islâm has forbidden). And it is they who are
the successful. [The Noble Qur'an Al-Imran 3:104]
*.
Say (O Muhammad SAW): "This is my way; I invite unto Allâh (i.e. to
the Oneness of Allâh - Islâmic Monotheism) with sure knowledge, I and
whosoever follows me (also must invite others to Allâh i.e to
theOneness of Allâh - Islâmic Monotheism) with sure knowledge. And
Glorified and Exalted be Allâh (above all that they associate as
partners with Him). And I am not of the Mushrikûn (polytheists,
pagans, idolaters and disbelievers in the Oneness of Allâh; those who
worship others along with Allâh or set up rivals or partners to
Allâh)." [The Noble Qur'an Yusuf 12:108]
Salaf - literally means"those (from history) who precede, have gone before".
As-Salaf as-Saalih - The people of the past, namely the first three
generations of pious muslims during and after the revelation of the
Qur'an, i.e. the Sahabah (companions) of the Prophet, saaws , the
Taabi'een (followers) andthe Taabi Taabi'een (followers of the
followers).
Islam teaches that As-Salaf as-Saalih are superior in their
understanding of the Revelation of Al-Qu'ran. Generally speaking, the
people present during any event (such as the revelation of the Quran)
will understand it better than those who read about it later.
*.
The Prophet, saaws , said: "I am leaving you two things and you
willnever go astray as long as you cling to them -- they are the Book
of Allah and my Sunnah." [Reported by Al- Haakim - Sahih].
*.
"The best of people is my generation, then those who come after them,
then those who come after them (i.e. the first three generations of
Muslims)." [Reported by Bukhari and Muslim- Mutawaatir. Muslim,
Narrated 'Aisha - Shaykh Al Albaanee declares it Hasan in Saheeh Al
Jaami' no.3288].
*.
"The best of people are my generation, then the second, then the
third, then there will come a people, having no good in them."
[[related by Ibn Mas'ood] [Tabaraanee in Al-Kabeer] Shaykh Al Albaanee
declares it to be Hasan. See Silsilatul Ahaadeeth ad-Da'eefah no.3569,
and Saheeh Al Jaami' no. 3293.]
*.
"My Ummah will not unite upon error." [Reported by at-Tirmidhee and
Haakim - Sahih]
*.
The best of people are my generation, then those who follow after
them, then those who follow after them, then there will come after
them a people who willbe fat, and they will love obesity, bearing
witness before being asked to." [related by the Umars, sons of
Husayn(r)] [Tirmidthee, authenticated by Imaam Al Haakim] Shaykh Al
Albaanee declares it to be Saheeh. See Silsilatul Ahaadeeth
As-Saheehah no. 699, and Saheeh Al Jaami' no. 3294 .
Salafi - means "of the salaf". The "i" (sounds like "ee") on the end
of the word means "of the","of" and/or "are". Using correct arabic
grammar, the word "salafi" can only be used in association with words
that are of that which is truly from the far past . Inorder to be a
salaf , you had to exist generations prior to the current one.
Referring to oneself as a salafi * is permissible in Islam so long as
the intention is for identification with the salafi minhaj and this
identification does not replace your identification as being MUSLIM,
as this is what Allah swt has commanded us in The Qur'an to call
ourselves. While it is important, as many scholars have said, to
distinguish ourselves from the innovators, we first do this in our
actions (i.e. do not sit with the people of innovation, engage the
sunnah in our daily lives, etc.), and to do so in speech, we can best
do so by clearly stating that we are followers of the pious
predecessors ("Ana a-taaba as-salaf as-saalih").
Those Muslims whose intentions are to follow the Qur'an and Sunnah
ofthe Prophet saaws and the salaf, know better than to divide
themselvesinto a sect (a dissenting or schismatic religious body;
especially one regarded as extreme or heretical) that parts
fromfollowing clear proof in Quran and Sunnah.
*.
"And this Ummah will divide into seventy-three sects all of which
except one will go to Hell and they (i.e. the Saved Sect) are those
who are upon what I and My Companions areupon (i.e. those who follow
My Way and the Way of my Companions.)" [Reported by at-Tirmidhee -
Hasan]
*.
"Verily those before you from among the People of the Book splitinto
seventy-two sects and verily this religion .. . ", and in another
narration, " . . . this Ummah will split into seventy-three sects:
seventy-two will be in the Fire and one in Paradise and that is
theJamaa'ah." [Reported by Abu Daawood - Sahih]
*.
When questioned by his Companions about those who will be saved from
the Fire, theMessenger (sallallaahu 'alaihi wasallam) replied: "They
are thosewho are upon what I and my companions areupon." [Reported by
at-Tirmidhee from Amr ibn al-Aas - classified as Hasan.]
A muslim may announce his intentions to adhere to the
Dawat-us-Salafiyyah , which is identical to saying the dawah of Islam
with mere emphasis on rejecting innovation in implementing and
understanding the Qur'an and Sunnah of theProphet Muhammad saaws and
accepting the guidance of the Salaf-as-Saalih (as instructed by
Muhammad saaws to do so). Because not one ounce of arrogance will
make it into the gates of Paradise, no muslim would want to be so
boldas to declare himself as a member of Firqatun-Naajiyyah (the saved
group of Muslims), for only Allah swt knows who that truly is, but
instead would speak of his intentions to be of thesaved group, by his
intentions to adhere to the dawat-us-salafiyyah .
*.
Sheikh al-Islaam Ibn Taymiyyah said: " It is self-delusion to say 'I
am saved' and not pessimistic, for examplebeing too secure saying'I
have the attributes of the salaf, I am saved', We still have to humble
ourselves and not to say that we have the attributes of the Salaf. So
I say to these people,not everybody who opposes me a thing from this
path will become one of those who will perish, for verily the disputer
may be a mujtahid who waswrong, and Allaah will forgive him his
mistakes. Or maybe the proof did not reach him, enough to satisfy his
needs (i.e. to understand it). Or maybe he has enough good deeds in
which Allaah will wipe away his bad deeds."
*.
"O you who believe! Do not put (yourselves) forward before Allâh and
His Messenger (SAW), and fear Allâh. Verily! Allâh is All-Hearing,
All-Knowing." [Surah al-Hujuraat 49:1].
*.
"And hold fast, all of you together, to the Rope of Allâh (i.e. this
Qur'ân), and be not divided among yourselves, and remember Allâh's
Favour on you, for you were enemies one to another but He joined your
hearts together, so that, by His Grace, you became brethren (in
Islâmic Faith), and you were on the brink of a pit of Fire, and He
saved you from it. Thus Allâh makes His Ayât (proofs, evidences,
verses, lessons, signs, revelations, etc.,) clear to you, that you may
beguided." [Surah Al-Imrân 3:103].
Muslim - Whereas a person of a sect may improperly refer to himself as
a Shia, Sufi, etc., those who adhere to dawat-us-salafiyyah describe
themself as a"Muslim" whose minhaj (methodology/system) is Qur'an and
Sunnah and madhdhab (way) is that of the salaf . There is ample proof
to say it is more than sufficient to call oneself simply a Muslim.
*.
And strive hard in Allâh's Cause as you ought to strive (with
sincerity and with all your efforts that His Name should be superior).
He has chosen you (to convey His Message of Islâmic Monotheism to
mankind by inviting them to His religion, Islâm), and has not laid
upon you in religion any hardship, it is the religion of your father
Ibrahim (Abraham) (Islâmic Monotheism). Itis He (Allâh) Who has named
you Muslims both before and in this (the Qur'ân) , that the Messenger
(MuhammadSAW) may be a witness over you and you be witnesses over
mankind! So perform As­Salât (Iqamat-as-Salât), give Zakât and hold
fast to Allâh [i.e. have confidence in Allâh, and depend uponHim in
all your affairs] He is your Maula (Patron, Lord, etc.), what an
Excellent Maula(Patron, Lord, etc.) and what an Excellent Helper!
[Surah Al-Imrân 3:78]
*.
Shaykhul-Islaam Ibn Taimiyyah reported that one of the Salaf (Pious
Predecessors) said, "I do not mind which out of the two blessings was
greater. that Allaah guided me to Islaam, or that he kept me away from
these innovated sects. By Allaah , the Most High, in the Qur'aan He
called us the Muslims, the Believers and the Worshippers of Allaah, so
we will not leave themanes which Allaah hasnames us with in favour of
names innovated by the people which they call themselves by and also
their forefathers for which Allaah has send down no proof". (In
al-Wasiyyatul-Kubraa.Taken from the Book

Jihad (Fighting/Struggling for the Cause of Allah swt)

In the linguistic sense, the Arabic word "jihad" means struggling or
striving and applies to any effort exerted by anyone. In this sense a
student struggles and strives to get an education and pass course
work; an employee strives to fulfill his/her job and maintain good
relations with his/her employer; a politician strives to maintain or
increase his popularity with his constituents and so on. The term
strive or struggle may be used for/by Muslims as well non-Muslims; for
example, Allah, One and Only True God says in the Qur'an:
"We have enjoined on people kindness to parents; but if they strive
(jahadaka) to make you ascribe partners with Me that of which you have
no knowledge, then obey them not..." 29:8, also see 31:15.
In the above two verses of the Qur'an, it is non-Muslim parents who
strive (jahada) to converttheir Muslim child back totheir religion.
In the West, "jihad" is generally translated as"holy war", a usage the
media has popularized. According to Islamic teachings, it is unholy to
instigate or start war; however, some wars are inevitable and
justifiable.If we translate the words"holy war" back into Arabic we
find "harbun muqaddasatun", or for"the holy war",
"al-harbual-muqaddasatu". We challenge any researcher or scholar to
find the meaning of "jihad" as holy war in the Qur'an or authentic
Hadith collections or in early Islamic literature. Unfortunately, some
Muslim writers and translators of the Qur'an, the Hadith and other
Islamic literature translate the term "jihad"as "holy war", due to the
influence of centuries-old Western propaganda.This could be a
reflection of the Christian use of theterm "Holy War" to refer to the
Crusades of a thousand years ago. However, the Arabic words for "war"
are"harb" or "qital", which are found in the Qur'an and Hadith.
For Muslims the term jihad is applied to all forms of striving and has
developed some special meanings over time. The sources of this
development are the Qur'an (the Word of God revealed to Prophet
Muhammad(S)) and the Hadith (teachings of Prophet Muhammad(S) [(S)
denotes Sall-Allahu 'alayhi wa sallam meaning peace and blessings of
Allah be upon him). The Qur'an and the Hadith use the word "jihad" in
several different contexts which are given below:
1. Recognizing the Creator and loving Him most
It is human nature to love what is seen with the eyes and felt with
thesenses more than the UNSEEN REALITY. The Creator of the Universe
and the One God is Allah. He is the Unseen Reality which we tend to
ignore and not recognize. The Qur'an addresses those who claim to be
believers:
*.
"O you who believe! Choose not your fathersnor your brethren for
protectors if they love disbelief over belief; whoever of you takes
them for protectors, such are wrong-doers. Say: if your fathers,
andyour children, and yourbrethren, and your spouses, and your
tribe,and the wealth you have acquired, and business for which you
fear shrinkage, and houses you are pleased with are dearer to you than
Allah and His Messenger and striving in His way: then wait tillAllah
brings His command to pass. Allah does not guide disobedient folk."
9:23-24
It is indeed a struggle to put Allah ahead of our loved ones, our
wealth, our worldly ambitions and our own lives. Especially for a
non-Muslim who embraces Islam, it may bea tough struggle due to the
opposition of his family, peers and society.
2. Resisting pressure of parents, peers and society
Once a person has made up his mind to put the Creator of the Universe
above all else, he often comes under intense pressures. It is not easy
toresist such pressures and strive to maintain dedication and love of
Allah over all else. A person who has turned to Islam from another
religion may be subjected to pressures designed to turn him back to
the religion of the family. We read in the Qur'an:
*.
"So obey not the rejecters of faith, but strive (jahidhum) against
them by it (the Qur'an) with a great endeavor." 25:52
3. Staying on the straightpath steadfastly
Allah says in the Qur'an:
*.
"And strive (jahidu) for Allah with the endeavor(jihadihi) which is
His right. He has chosen you and has not laid upon you in the deen
(religion) any hardship..." 22:78
*.
"And whosoever strives (jahada), strives (yujahidu) only for himself,
for lo! Allah is altogether independent of the universe." 29:6
As for those who strive and struggle to live as true Muslims whose
lives are made difficult due to persecution by their opponents, they
are advised to migrate to a more peaceful and tolerant land and
continue with their struggle in the cause of Allah. Allah says in the
Qur'an:
*.
"Lo! As for those whom the angels take (in death) while they wronged
themselves, (the angels) will ask: in what you were engaged? They will
say:we were oppressed in the land. (The angels) will say: was not
Allah's earth spacious that you could have migrated therein? ..." 4:97
*.
"Lo! those who believe, and those who emigrate (to escape persecution)
and strive (jahadu) in the way of Allah, these have hope of Allah's
mercy ..." 2:218
Allah tests the believers in their faith and their steadfastness:
*.
"Or did you think that you would enter Paradise while yet Allahknows
not those of youwho really strive (jahadu), nor knows those (of you)
who are steadfast." 3:142
*.
"And surely We shall try you with something of fear and hunger, and
loss of wealth and lives and fruits; but give gladtidings to the
steadfast." 2:155
We find that the Prophet Muhammad(S) and his clan were boycotted
socially and economicallyfor three years to force him to stop his
message and compromise with the pagans but he resisted and realized a
moral victory.
4. Striving for righteous deeds
Allah declares in the Qur'an:
*.
"As for those who strive(jahadu) in Us (the cause of Allah), We surely
guide them to Our paths, and lo! Allah is with the good doers." 29:69
When we are faced with two competing interests, it becomes jihad to
choose the right one, as the following Hadith exemplify.
*.
Aisha, wife of the Prophet(S) asked, "O Messenger of Allah, we see
jihad as the best of deeds, so shouldn't we join it?" He replied,"But,
the best of jihad isa perfect hajj (pilgrimage to Makkah)." Sahih
Al-Bukhari #2784
At another occasion a man asked the Prophet Muhammad(S):
*.
"Should I join the jihad?" He asked, "Do you have parents?" The man
said, "Yes!" The Prophet(S) said, "then strive by (serving) them!"
Sahih Al-Bukhari#5972
Yet another man asked the Messenger of Allah:
*.
"What kind of jihad is better?" He replied, "A word of truth in front
of an oppressive ruler!"Sunan Al-Nasa'i #4209
The Messenger of Allah, Muhammad(S) said:
*.
"... the mujahid (one who carries out jihad) is he who strives against
himself for the sake of obeying Allah, and the muhajir (one who
emigrates) is he who abandons evil deeds and sin." Sahih Ibn Hibban
#4862
5. Having courage and steadfastness to convey the message of Islam
The Qur'an narrates the experiences of a large number of Prophets and
good people who suffered a great deal trying to convey the message of
Allah to mankind. For examples see the Qur'an 26:1-190, 36:13-32. In
the Qur'an, Allah specifically praises those who strive to convey His
message:
*.
"Who is better in speech than one who calls (other people) to Allah,
works righteous, and declares that he is from the Muslims." 41:33
Under adverse conditionsit takes great courage to remain a Muslim,
declare oneself to be a Muslim and call others to Islam. We read in
the Qur'an:
*.
"The (true) believers are only those who believe in Allah and his
messenger and afterward doubt not, but strive with their wealth and
their selves for the cause of Allah. Such are the truthful." 49:15
6. Defending Islam and the community
Allah declares in the Qur'an:
*.
"To those against whom war is made, permission is given (to defend
themselves), because they are wronged - and verily, Allah is Most
Powerful to give them victory - (they are) those who have been
expelled from their homes in defiance of right - (for no cause) except
that they say, 'Our Lord is Allah'.... " 22:39-40
The Qur'an permits fighting to defend the religion of Islam and the
Muslims. This permission includes fighting in self defense and for the
protection of family and property. The early Muslims fought many
battles against their enemies under the leadership of the
ProphetMuhammad(S) or his representatives. For example, when the
pagans of Quraysh brought armies against Prophet Muhammad(S), the
Muslims fought to defend their faith and community. The Qur'an adds:
*.
"Fight in the cause of Allah against those whofight against you, but
do not transgress limits.Lo! Allah loves not aggressors. ... And fight
them until persecution is no more, and religionis for Allah. But if
they desist, then let there beno hostility except against
transgressors." 2:190,193
7. Helping allied people who may not be Muslim
In the late period of the Prophet Muhammad's(S) life the tribe of Banu
Khuza'ah became his ally.They were living near Makkah which was
underthe rule of the pagan Quraysh, Prophet Muhammad's(S) own tribe.
The tribe of Banu Bakr, an ally of Quraysh, with the help of some
elements of Quraysh, attacked Banu Khuza'ah and inflicted heavy
damage. Banu Khuza'ah invoked the treaty and demanded Prophet
Muhammad(S) to come totheir help and punish Quraysh. The Prophet
Muhammad(S) organizeda campaign against Quraysh of Makkah which
resulted in the conquest of Makkah which occurred without any battle.
8. Removing treacherous people from power
Allah orders the Muslims in the Qur'an:
*.
"If you fear treachery from any group, throw back (their treaty) to
them, (so as to be) on equal terms. Lo! Allah loves not the
treacherous." 8:58
Prophet Muhammad(S) undertook a number of armed campaigns to remove
treacherous people from power and their lodgings. He had entered into
pacts with several tribes, however, some of them proved themselves
treacherous. Prophet Muhammad(S) launched armed campaigns against
these tribes, defeated and exiled them from Medina and its
surroundings.
9. Defending through preemptive strikes
Indeed, it is difficult to mobilize people to fight when they see no
invaders in their territory; however, those who are charged with
responsibility see dangers ahead of time and must provide leadership.
The Messenger of Allah, Muhammad(S), had the responsibility to protect
his people and the religion he established inArabia. Whenever he
received intelligence reports about enemies gathering near his borders
he carried out preemptive strikes, broketheir power and dispersed
them. Allah ordered Muslims in the Qur'an:
*.
"Fighting is prescribed upon you, and you dislike it. But it may
happen that you dislikea thing which is good for you, and it may
happen that you love a thing which is bad for you. And Allah knows and
you know not." 2:216

Ch 7: Meeting of the Men of Allah

This was the time when Muslims had started building mosques and
schools all over Spain and eminent divines and jurists of Islam had
come over to this country. In the capital Cordova the Islamic system
of teaching and training had been introduced. Ziad b. Umar was a
highlylearned traditionist, philosopher and interpreter of the Quran.
At the same time he had no equal in offering prayers and, due to his
integrity, purity, and unostentatious prayerfulness, he was held in
great affection throughout Spain. He would spend his days in teaching
and at nights hewould attend gatherings of divines and officials ofthe
government. His house was adjacent to the University of Cordova and so
after isha prayer those interested in learning gathered at his house.
One day while this meeting was in progress and eminent divines and men
of letters were present, Ziad b. Umar came. All stood up in his
respect. After they were seated Ziad enquired after everyone's health
and then addressed UmarLahmi.
Ziad b. Umar: May Allah fructify your efforts! You have conveyed the
message of truth in the very home of unbelief and humbled unbelievers.
Umar Lahmi: I am just an ordinary weak Muslim and this has been
possible because of your prayers. Isabella has accepted Islam in her
heart. She was desirous of meeting you, so she has come here for an
audience.
Ziad b. Umar : Oh! Is Isabella present here? Umar Lahmi: Yes, she has
been put up in the adjoining house and if you permit she may be
brought to your presence.
Ziad: Yes, certainly. If she has come to meet me, let her come.
Asad (one of those present): By Allah, sir, thisis very great. There
is a great commotion among the Christians of Cordova.But is it
Isabella alone who has been attracted to Islam or are there others
also with her?
Umar Lahmi: About this you will hear from Isabella herself.
Another of the audience: I have heard that Christians intend to kill Isabella.
Umar Lahmi: So far Isabella has taken great care to keep it secret. No
one has found out that she has embraced Islam or intends to do. So the
rumour of the intention to kill her is premature.
Ziad: Now call Isabella here. We shall hear the interesting details
from her own lips.
Shortly after Isabella enters and, seeing Ziad b.Umar sitting at a
prominent place, raises her hand to salute him and sits in a corner,
while all those present congratulate her on her great courage and
firmness.
Ziad: Daughter Isabella, I congratulate you on yourlove of truth Allah
has taken you out of the darkness of unbelief and granted you the boon
of Islam, relieved you from the labrynth of Trinity and put you on to
the Straight Path beset with dangers. To remain firm on it is the task
of a very brave person. But those in whose hearts Islam hasfirmly
established itself would not mind the greatest trouble of the earth.
Allah guides them.
Isabella: Revered father…
Ziad: Daughter, you have to give up such words too. There is no papacy
in Islam. Islam has not given its divines the position which
Christians have given to their priests. There is perfect equality in
Islam. The only duty of the divines isto guide Muslims in the light of
the Holy Quran and sacred Traditions of the Prophet. It is the dutyof
Muslims to act on that guidance and not to "deify them or make them
masters of all their affairs.
Isabella (ashamed): Now you will yourself teach me how I should
address you and other leaders of Islam.
Ziad: Address me and other Muslims just as brothers, but if you desire
to add anything, just say "Sir".
Isabella : Very well, sir, I will obey all your orders in future. Oh
sir, it is a great benevolence and grace of God that He showed this
humble servant the path of truth and justice and took me out of the
course of Trinity and worship of the Cross. The means of my guidance
is my spiritual preceptor and benefactor Umar Lah-mi, who preached to
all the priests of Cordova in their own homes and, through him, the
call of truth reached my ears. I wholeheartedly pray thatGod grant him
all the boons of this world and the next and by your prayer my life
and death be on Islam.
All those present cried: Amin.
Ziad: Daughter, Allah wants to take from you great service and surely
Muslims will be greatly benefited through you. But say if you have
converted any one of theother ladies.
Isabela: Yes, sir, I have four other friends of mine who have lost
their faith in Christianity and are inclined to Islam. Godwilling, I
will bring them with me tomorrow or theday after, that they may have
grace from you and any doubts that may still lurk in them are removed.
Umar Lahmi: Sister, who are these friends of yours? By Allah, we have
no knowledge of them and you never mentioned them to me.
Isabela: One of them is the daughter of Michael, my teacher in
theology, and there are other three. All these have been listening to
all the discussions.
Umar Lahmi: Have they really become Muslimss and seen through the
weaknesses of Christianity ?
Isabella: The weaknesses of Christianity have become manifest to all
ofthem, and they have recognised the truth of Islam, but they have not
yet mustered enough courage to give up their ancestral religion and
declare their adherence to Islam.
Ziad: Well, Allah will give them the necessary courage. We shall also
pray for them.
Umar Lahmi: Bring Michael's daughter also some day so that her doubts
may also be removed.
Isabella: Tomorrow or day after I will surely bring her with me and if
all the four girls do not come, I will bring at least this one
(Michael's daughter) with me.
Ziad: I tell you, daughter, again that you should accept Islam after
clearing all your doubts and never, by any greed or deception, for
Allah wants sincerity and the Quran says that a Muslim's life and
death, prayer and devotion, sitting and standing, sleep and walking
everything should be for Allah and the pleasure of Allah should be the
aim of our life.
Isabella: Oh sir, I say it and bring God to witnessthat no lust or
greed has brought me to the threshold of Islam, nor the acquisition of
wealth and power is my aim. You yourself know the honour my father
enjoys in Cordova and throughout Spain.
Ziad: May Allah reward you, give you firmness and shower His bounties on you.
Umar Lahmi: Islam is the only religion by accepting which Allah's
bounties are showered on man and all his sins are forgiven.
Isabella (smiling): All my sins are forgiven every week by the priest
of Cordova, who is in charge of the department of inquisition and
(bowing her head) I am already sinless and innocent.
Ziad: What is this department of inquisition and what is the meaning
of the priestforgiving sins ? Can any man also forgive sins ?
Isabella (with a sham humility): Oh sir, this story is most
interesting and probably quite novelto you, as you are not aware of
the inner working of Christianity.
Ziad: Will you inform us of these matters? Such interesting facts
should certainly be worth knowing and no one can relate them better
than you.
Isabella: Oh sir! Christians go before the altar of theChrist in the
presence of the head priest every week and confess their sins which
the head priest forgives as, according to Christian creed, the head
priest has power to do that as he is considered to be the
representative of Saint Peter.
Ziad: La hawla wala quwwata ilia billah [Allahforgive us! There is no
power or authority except with Allah]. Can any man forgive sins except
Allah ? This is why the Quran has accused Christians that they have
made their priests and elders their Rabb (fosterer) besides Allah. (In
surprise) Have the priests the authority to forgive all sins?
Isabella: Yes, provided the sinner confesses all his open and secret
sins before the priest. If he has concealed anything itwill not be
forgiven.
Isabella – A girl of Islamic Spain

Abu Ubaydah ibn al-Jarrah - Biographies of the Companions (Sahabah)

His appearance was striking. He was slim and tall. His face was bright
and he had a sparse beard. It was pleasing to look at him and
refreshing to meet him.He was extremely courteous andhumble and quite
shy. Yet in a tough situation he would become strikingly serious and
alert, resembling the flashing blade of a sword in his severity and
sharpness.
He was described as the Amin orCustodian of Muhammad's community. His
full name was Aamir ibn Abdullah ibn al-Jarrah.He was known as Abu
Ubaydah. Of him Abdullah ibn Umar, one of the companions of the
Prophet, said:
"Three persons in the tribe of Quraysh were most prominent, had the
best character and werethe most modest. If they spoke to you, they
would not deceive you and if you spoke to them, they would not accuse
you of Lying: Abu Bakr as-Siddiq, Uthman ibn Affan and Abu Ubaydah ibn
al-Jarrah."
Abu Ubaydah was one of the first persons to accept Islam. He became a
Muslim one day after Abu Bakr. In fact, it was throughAbu Bakr that he
became a Muslim. Abu Bakr took him, Abdur Rahman ibn Aut, Uthman ibn
Mazun and al-Arqam ibn Abu al Arqam to the Prophet, upon whom be
peace, and together they declared their acceptance of the Truth. They
were thus the first pillars on which the great edifice of Islam was
built.
Abu Ubaydah lived through the harsh experience, which the Muslims went
through in Makkah, from beginning to end. With the early Muslims, he
endured the insults and the violence, the pain and the sorrow of that
experience. In every trial and test he remained firm and constant in
his belief in God and His prophet. One of the most harrowing
experiences he had to go through however, wasat the battle of Badr.
Abu Ubaydah was in the vanguard of the Muslim forces, fighting with
might and main and as someone who was not atall afraid of death. The
Quraysh cavalry were extremely wary of him and avoided coming face to
face with him. One man in particular, however, kept on pursuing Abu
Ubaydah whereverhe turned and Abu Ubaydah tried his best to keep out
of his way and avoid an encounter with him.
The man plunged into the attack. Abu Ubaydah tried desperately to
avoid him. Eventually the man succeeded in blocking Abu Ubaydah's path
and stood as a barrier between him and the Quraysh. I hey were now
face to face with each other. Abu Ubaydah could not contain himself
any longer. He struck one blow to the man's head. The man fell to the
groundand died instantly.
Do not try to guess who this man was It was, as stated earlier, one of
the most harrowing experiences that Abu Ubaydah had to go through, how
harrowing, it is almost impossible to imagine. The man in Fact was
Abdullah ibn al-Jarrah, the father of Abu Ubaydah!
Abu Ubaydah obviously did not want to kill his father but in the
actual battle between faith in God and polytheism, the choice open to
him was profoundly disturbing but clear. In a way it could be said
that he did not kill his father--he only killed the polytheism in the
person of his father.
It is concerning this event that God revealed the following verses of the Quran:
"You will not find a people believing in God and the Last Daymaking
friends with those who oppose God and His messenger even if these were
their fathers, their sons, their brothers or their clan. God has
placed faith in their hearts and strengthenedthem with a spirit from
Him. He will cause them to enter gardens beneath which streams flow
that they may dwell therein. God is well pleased withthem and they
well pleased withHim. They are the party of God. Is not the party of
God the successful ones?" (Surah al-Mujactilah 58:22)
The response of Abu Ubaydah at Badr when confronted by his father was
not unexpected. He had attained a strength of faith in God, devotion
to His religion and a level of concern for the ummah of Muhammad to
which many aspired.
It is related by Muhammad ibn Jafar, a Companion of the Prophet, that
a Christian delegation came to the Prophet and said, 'O Abu-l Qasim,
send one of your companions with us,one in whom you are well pleased,
to judge between us onsome questions of property about which we
disagree amongourselves. We have a high regardfor you Muslim people."
"Come back to me this evening,"replied the Prophet, "and I will send
with you one who is strongand trustworthy."
Umar ibn al-Khattab heard the Prophet saying this and later said: "I
went to the Zuhr (midday) Prayer early hoping to be the one who would
fit the description of the Prophet. When the Prophet had finished the
Prayer, he began looking to his right and his left and I raised myself
so that he could see me. But he continued looking amongus until he
spotted Abu Ubaydahibn al-Jarrah. He called him and said, 'Go with
them and judge among them with truth about that which they are in
disagreement." And so Abu Ubaydah got the appointment."
Abu Ubaydah was not only trustworthy. He displayed a great deal of
strength in the discharge of his trust. This strength was shown on
several occasions.
One day the Prophet dispatched a group of his Sahabah to meet a
Quraysh caravan. He appointed Abu Ubaydah as amir (leader) of the
group and gave them a bag of dates and nothing else as provisions. Abu
Ubaydah gave to each man under his command only one date every day. He
would suck this date just as a child would suck at the breast ofits
mother. He would then drink some water and this would suffice him for
the whole day.
On the day of Uhud when the Muslims were being routed, one of the
mushrikeen started to shout, "Show me Muhammad, show me Muhammad." Abu
Ubaydah was one of a group of ten Muslims who had encircled the
Prophet to protect him against the spears of the Mushrikeen.
When the battle was over, it wasfound that one of the Prophet's molar
teeth was broken, his forehead was bashed in and twodiscs from his
shield had penetrated into his cheeks. Abu Bakr went forward with the
intention of extracting these discs but Abu Ubaydah said,"Please leave
that to me."
Abu Ubaydah was afraid that he would cause the Prophet pain if he took
out the discs with his hand. He bit hard into one of thediscs. It was
extracted but one of his incisor teeth fell to the ground in the
process. With his other incisor, he extracted the other disc but lost
that tooth also. Abu Bakr remarked, "Abu Ubaydah is the best of men at
breaking incisor teeth!"
Abu Ubaydah continued to be fully involved in all the momentous events
during the Prophet's lifetime. After the beloved Prophet had passed
away, the companions gathered to choose a successor at the Saqifah or
meeting place of BanuSaaadah. The day is known in history as the Day
of Saqifah. On this day, Umar ibn al-Khattab said to Abu Ubaydah,
"Stretch forth your hand and I will swear allegiance to you for I
heard the Prophet, peace be upon him say,'Every ummah has an amin
(custodian) and you are the amin of this ummah.' "
"I would not," declared Abu Ubaydah, "put myself forward in the
presence of a man whom the Prophet, upon whom be peace, commanded to
lead us in Prayer and who led us right untilthe Prophet's death." He
then gave bayah (the oath of allegiance) to Abu Bakr as-Siddiq. He
continued to be a close adviser to Abu Bakr and hisstrong supporter in
the cause of truth and goodness. Then came the caliphate of Umar and
Abu Ubaydah also gave him his support and obedience. He did not
disobey him in any matter, except one.
The incident happened when Abu Ubaydah was in Syria leading the Muslim
forces from one victory to another until the whole of Syria was under
Muslimcontrol. The River Euphrates lay to his right and Asia Minor to
hisleft.
It was then that a plague hit theland of Syria, the like of which
people had never experienced before. It devastated the population.
Umar dispatched a messenger to Abu Ubaydah witha letter saying:
"I am in urgent need of you. If my letter reaches you at night I
strongly urge you to leave before dawn. If this letter reaches you
during the day, I strongly urge you to leave before evening and hasten
to me.
When Abu Ubaydah received Umar's letter, he said, "I know why the Amir
al-Mumineen needs me. He wants to secure the survival of someone who,
however, is not eternal." So he wrote to Umar:
"I know that you need me. But I am in an army of Muslims and I have no
desire to save myself from what is afflicting them. I do not want to
separate from them until God wills. So, when this letter reaches you,
release me from your command and permit me to stay on.''
When Umar read this letter tearsfilled his eyes and those who were
with him asked, "Has Abu Ubaydah died, O Amir al-Mumineen?"
"No," said he, "But death is near to him."
Umar's intuition was not wrong.Before long, Abu Ubaydah became
afflicted with the plague. As death hung over him, he spoke to his
army:
"Let me give you some advice which will cause you to be on the path of
goodness always."Establish Prayer. Fast the month of Ramadan. Give
Sadaqah. Perform the Hajj and Umrah. Remain united and support one
another. Be sincere to your commanders and do notconceal anything from
them. Don't let the world destroy you for even if man were to live a
thousand years he would still end up with this state that you see me
in.
Peace be upon you and the mercy of God."
Abu Ubaydah then turned to Muadh ibn Jabal and said, "O Muadh, perform
the prayer with the people (be their leader)." At this, his pure soul
departed. Muadh got up and said:
"O people, you are stricken by the death of a man. By God, I don't
know whether I have seen a man who had a more righteous heart, who was
further from all evil and who was more sincere to people thanhe. Ask
God to shower His mercyon him and God will be merciful to you. "

Family Values and Parent-Child Relationship in Islam

It seems that terrorism is the only projection of Islam that the media
likesto display; non-Muslims are rarely introduced to any meaningful
aspects of Islam. And yet, one of the growing attractions to Islam is
the family values that are upheld byMuslims.
The foremost and fundamental institution of human society is the
family unit. A family is established by the coming together of a man
and a woman and their contact brings into existence a new generation.
It then produces ties of kinship and community, which gradually
develop into a large society. The family is the institution through
which a generation prepares the succeeding generation for the service
of human civilization and for the discharge of its social obligations
with devotion, sincerity and enthusiasm.
Islam has emphasized theimportance of the family unit, and has laid
down its governing rules and regulations in great detail in Noble
Qur'an and in the Sunnah. This highlights the importance of the family
with regards to the well-being of the individual, society and Muslim
Ummah.
One of the most striking features of Muslim society is the importance
attached to the family. The family forms the basic building block of
Muslim society. The family unit is regarded asthe cornerstone of a
healthy and balanced Muslim society. Despite the many pressures it
faces, the family institution remains strong in any Muslim society.
Muslim families around the globe have adopted many of the traditions
inherent in the culture ofthe country they live in. But still, there
are many Islamic traditions that unite Muslim families regardless of
ethnic or cultural background.
Islam devotes much attention to those relating to the family
andstrives to establish this important social unit on the healthiest
and strongest foundations. According to Islam, the correct form of
relationship between a man and woman is marriage, that is, the onein
which full social responsibilities are undertaken by them and which
results in the emergence of a family. Irresponsible behaviour are not
condoned by Islam as innocent past times or ordinary transgressions.
Rather, they are acts that strike at the very roots of human society.
Muslims strive to maintain close family andcommunity ties. These bonds
are strengthened during life-changing events, when Muslims turn to
each other for support and sometimes celebration. Muslim community
usually observes important personal and family milestones together.
They may gather to welcome a new member of the community (through
birth or conversion), congratulatea young person upon reaching
adulthood or mourn the loss of a community member who has passed away.
Islam places the roles of the man, women and children into the proper
perspective that will best serve the family and society. The woman is
not subjugated or inferior to the man, rather each has a proper place
in the creation that Allah (SWT) intended. TheFamily Values in Islam
areordained and highly esteemed; while the rest of the world is
falling apart around us we will always have our Muslim family.
In the traditions of Holy Prophet Muhammad (peace be upon him) good
treatment of relatives has been emphasized and counted among the
highest virtues. Maintaining the bonds of kinship (silatur-rahim)
indeed enjoys extraordinary importance in Islam. Conversely, severing
the ties (qata-ur-rahim), is very high on the list of enormities. At
two places in Noble Qur'an (3:25, 47:22-23), Allah (SWT) hascursed the
one severing family ties.
We aspire to have Muslimfamilies - as Almighty Allah (SWT) intended
them to be - as entities ofcompassion, mercy, care and love, and
capable of issuing forth righteous generations, who can actas role
models to societies in general, proving that Islam places humanity on
the right path and offers a life of contentment.
By listing wide array of well-written articles (Muslim Family Stories)
appeals to all ages of Muslim Families, we hopeto assists Muslims
around the globe in forming and maintaining a healthy family values
based on Islamic beliefs and principles, by building strong family
structures, promoting healthy marriages, helping reduce divorces,
eradicating domestic violence.

Interesting Stories

No one person can ever experience all that life has to offer. It is
only through sharing - experiences, feelings, insights - that we can
hope to grow beyond our own meager lifetime.As saying goes, "Learn
from the mistakes of others, you can't live longenough to make them
all yourselves!" So, are you ready to learn and grow together?
Here on this page we have listed a great collection of most
interesting stories or popular stories collected from various sources
on different Islamic themes. Take a moment to browse around; we
hopeyou find something very interesting and worth while.
This page is devoted to interesting stories or amusing stories about
various Islamic themes such as, Akhlaq (Good Conduct), Story of Trust
inAllah (SWT), Jihad in Islam, Wonderful Stories of Islam, Islam and
Leadership, Ethical Stories, Spiritual Stories for Children, Stories
for Character Building and Character Development.
These interesting stories or amusing stories are told from a defined
pointof view, so there is feeling as well as specific and often
sensory details provided to get the reader involved in the elements
and sequence of the story. These interesting stories or amusing
stories are capable of arousing excitement and holding the attention
or curiosity of readers.
These interesting stories or amusing stories are for people of various
faiths who seek to understand religion of Islam and Muslims better.
Interesting facts about the religion of Islam: Islam, a religion of
peace and mercy, does not permit terrorism. Islam and other various
Islamic terms and concepts are grossly misunderstood in the West.
Muslims can hardly find anyone to blame but themselves because (a)
they have failed to live by the Islamic tenets in our times, and (b)
they have failed to promote understanding of Islam inthe West through
outreach projects. The terrorists are tarnishing the image of Islam by
attaching their heinous crimes to the religion of Islam. Killing and
terrorizing Innocent people and the destruction of property are
strictly prohibited by Islam.
Do you know? The word Jihad appears 44 times inNoble Qur'an. Nowhere
has it been used in the sense of war. For war, Noble Qur'an has words
like Qatal and Harb. Derived from the Arabic word Juhd, Jihad
literally means to strive, to struggle. Moreover, Noble Qur'an teaches
Muslims and non-Muslimsto live peaceful lives together. Because of
this word like, compassion, love and mercy are mentioned more than 355
times in Noble Qur'an.
The things that will destroy us are: politics without principle;
pleasure without conscience; wealth without work; knowledge without
character; business without morality; sciencewithout humanity; and
worship without sacrifice.

Mistakes made when cutting the hair or shaving the head

What are the mistakes that some people make when shaving their heads
or cutting their hair?.
Praise be to Allaah.
Among the mistakes thatare made when cutting the hair or shaving the
head are the following:
-1-
Some people shave part of the head completely with a razor, and leave
the rest. I have seen that with my own eyes. I saw a man doing saa'i
between al-Safa and al-Marwah, and he had shaved half of his head
completely and left the rest of his hair. I grabbed him and said
tohim, "Why did you do that?" He said, "I did it because I want to do
'Umrah twice, so I shaved half for the first 'Umrah and left half for
this 'Umrah." This is ignorance and misguidance that none of the
scholars ever suggested.
-2-
Some people, when theywant to exit ihraam of 'Umrah, cut a few hairs
on their head, on one side only. This is contraryto the apparent
meaning of the verse in which Allaah says (interpretation of the
meaning):
"…(some) having your heads shaved, and (some) having your headhair cut short…"
[al-Fath 48:27]
The shortening of the hair should have an obvious effect on the head.
It is known that cutting one or two or three hairs does not have any
effect and it is not apparent that the pilgrim who has done 'Umrah has
in fact shortened his hair. So heis going against the apparent meaning
of the verse.
The remedy for these two mistakes is for the one who wants to shave
his head to shave all of it, and to shorten the hair all over the head
if he wants to cut it, and not to cut just one or two hairs.
-3-
There are some people who, when they have finished saa'i, if they
cannot find anyone to shave their heads or cut their hair, they go
back to their houses and exit ihraam, and put on regular clothes, then
they shave their heads or cut their hair after that. This is a serious
mistake, because a person cannot exit ihraam without shaving his head
or cutting his hair, as the Prophet (peace and blessings of Allaah be
upon him) said, when during the Farewell Pilgrimage he commanded those
of his companions who had not brought a hadiy (sacrificial animal) to
make it 'Umrah, and he said, "Let him cut his hair then exit ihraam."
Narrated by al-Bukhaari,1691; Muslim, 1229. This indicates that one
cannot exit ihraam until after cutting the hair.
Based on this, if a pilgrim finishes saa'i andcannot find someone to
cut his hair, he should remain in ihraam until he shaves his head or
cuts his hair; it is not permissible for him to exit ihraam before
that. If we assume that a person did that out of ignorance and exited
ihraam before shaving or cutting his hair, thinking that it was
permissible to do so, there is no blame on himbecause of his
ignorance, but when he finds out about that he should take off his
regular clothes and put on his ihraam garments, because it is not
permissible to continue exiting ihraam when he knows that it is not
permissible. Then when he has shaved his head or cut his hair, he may
exit ihraam."
From Daleel al-Akhta' allati yaqa' fiha al-Haaj wa'l-Mu'tamir
(Mistakes made by pilgrims performing Hajj and 'Umrah)

Virtues of the Day of Sacrifice

Are there any special features of the tenth dayof Dhu'l-Hijjah?.
Praise be to Allaah.
When the Prophet (peace and blessings of Allaah be upon him) came to
Madeenah, he found that they had two days on which they usedto play.
He said, "Allaah has given you two days better than these, the day of
al-Fitr and the dayof al-Adha." Narrated by Abu Dawood, 1134; classed
as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2021.
Allaah has given this ummah two days for playing and leisure, two days
for remembering Allaah and thanking Him,and asking Him for
forgiveness.
In this world the believers have three festivals or Eids:
One Eid which is repeated each week, and two Eids which come once a year.
The Eid which is repeated every week is Friday (Jumu'ah).
The Eids which are not repeated, which come only once each year, are:
1 – Eid al-Fitr, the breaking of the Ramadaan fast. This comes upon
the completion of the monthof Ramadaan, which is the third pillar of
Islam. When the Muslims have finished fasting the month that is
enjoined upon them, Allaah has prescribed that they should follow the
completion of their fast with a festival on which they gather to thank
Allaah, remember Him and glorify Him for His guidance. On that Eid it
is prescribed for them topray and give charity.
2 – The second Eid is Eid al-Adha (the Feast of Sacrifice), which is
the tenth day of the month of Dhu'l-Hijjah. This is the greater and
better ofthe two feasts, which comes after the completion of the Hajj,
for when the Muslims complete their Hajj they are forgiven.
Rather Hajj is completed on the Day of 'Arafah [the 9th of
Dhu'l-Hijjah] with the standing in 'Arafah, which is the major pillar
of Hajj, as the Prophet (peace and blessings of Allaah be upon him)
said: "Hajj is 'Arafah." Narrated by al-Tirmidhi (889) and classed as
saheeh by al-Albaani in Irwa' al-Ghaleel (1064).
The day of 'Arafah is the day of ransom from the Fire, when Allaah
ransoms from Hellfire those who stood at 'Arafah and Muslims whodid
not stand at 'Arafah. Hence the day that follows it is a festival for
all Muslims in all regions,those who attended Hajjand those who did
not.
It is prescribed for all of them to draw closer to Allaah by means of
the ritual of shedding the sacrificial blood.
The virtues of this day may be summed up as follows:
1- It is the best of days before Allaah.
Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma'aad
(1/54): The best of days before Allaah is the Day of Sacrifice, which
is the greatest day of Hajj as it says in Sunan Abi Dawood (1765),
where itis narrated that the Prophet (peace and blessings of Allaah be
upon him) said: "The greatest of days before Allaah is the Day of
Sacrifice." Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
2- It is the greatest dayof Hajj.
It was narrated that Ibn 'Umar (may Allaah be pleased with him) said:
The Prophet (peace and blessings of Allaah be upon him) stood between
the Jamaraat on the Day of Sacrifice during his Hajj and said, "This
is the greatest day of Hajj." Narrated by al-Bukhaari, 1742.
That is because the greatest actions of Hajj take place on this day,
when the pilgrims do the following:
(i) Stoning Jamrat al-'Aqabah
(ii) Offering the sacrifice
(iii) Shaving the head or cutting the hair
(iv) Tawaaf (circumambulation of the Ka'bah)
(v) Saa'i (running between al-Safa and al-Marwah)
3- It is the Eid day of the Muslims
The Prophet (peace and blessings of Allaah be upon him) said: "The
dayof 'Arafah, the day of Sacrifice, and the days ofal-Tashreeq are
our festival, us Muslims, and they are days of eating and drinking."
Narrated by al-Tirmidhi, 773; classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi.
And Allaah knows best.