Helping the Distressed

Helping and supporting those in distress is a trait that is encouraged
by Islam and a noble characteristic that is an implication of sincere
brotherhood and chivalry. The lifeand manners of the Prophet present
the finest example for every aspect of our life, especially in helping
and supporting those in need or distress. The Prophet was known for
this noble characteristic, even before receiving the divine message.
When he received the revelation for the first time he went back
toKhadeejah and told her about what had happened to him, he added: "I
feared that something might happen to me." Khadeejah said, "Never! By
Allaah, Allaah will never fail you as you maintain the ties of
kinship, speak the truth, help the poor and the destitute, serve your
guests generously, and assist deserving, calamity-afflicted people."
Thus Khadeejah deduced that Allaah would protect the Prophet because
of his good deeds, including his keenness to help the distressed, as,
after all, aperson reaps what he sows.
In Islam, relieving others of their distress is considered a duty for
those who can do so and a good deed towards which people should race.
The Prophet said: "Allaah helps whoever helps his brother."` His words
have become an axiom for Muslims.
Moreover the Prophet commanded Muslims to assist those in need and
distress. When he forbade his Companions from sitting on roads unless
they observed the rights of the road, he explained that these rights
included helping those in distressand guiding the lost: Imaam Ahmad
narrated on the authority of Al-Baraa' ibn 'Aazib that the Prophet
passed by some people while they were sitting on the road and said to
them: "If you have to sit there then guide the lost, return greetings
and support the oppressed."
Helping those in distress is a rewardable charity. In a Hadeeth on the
authority of Abu Moosa Al-Ash'ari the Prophet said: "Giving charity is
an obligation upon every Muslim." He was asked, "O Messenger of
Allaah, what about the one who does not find something to give?"' He
said: "Let him workwith his hands and give in charity." He was asked,
"What if he still does not find anything to give?" He replied: "Then
let him assist those in need and in distress…"
A person who asks for help may be oppressed, helpless or distressed,
and in all cases helping him and fulfilling his need is relief for his
suffering. In return, Allaah The Almighty promises to relieve the
distress of those who relieve others on the Day of Resurrection. The
Prophet said: "If a person relieves a Muslim of his trouble, Allaah
will relieve him of his troubles on the Day of Resurrection."
I'tikaaf, or ritual seclusion in the mosque, is a great act of
worshipand its reward is also great as a Muslim leaves everything
behind for it and dedicates himself to worshipping Allaah The
Almighty.However, the reward of the person who fulfills the need of
others is greater than the one who performs I'tikaaf. In this regard,
the Prophet said: "It isbetter for the one who moves to fulfill his
brother's need to do so than to make I'tikaaf for ten years."
Al-Hasan once ordered Thaabit Al-Bunaani to go andfulfill the need of
a certain man. Thaabit said, "But I am in thestate of I'tikaaf."
Al-Hasan said to him, "O foolish man! Do you not know that fulfilling
the need of your brother is better for you than making I'tikaaf?"
Helping those in distress and fulfilling people's needs indicates
strong faith and sincere brotherhood. The chivalrous and magnanimous
cannot endure seeing anyone in distress, and without any hesitation or
delay they hurry to assist the distressed, voluntarily seeking the
reward of Allaah The Almighty. Moosa (Moses) the magnanimous and noble
prophetof Allaah, escaped from the oppression of Pharaoh. He was tired
and exhausted when he reached the well of Madyan, and there he found a
crowd of men watering their flocks. He also found two women there who
were waiting for the men to finish so that they could water their
flocks too. Once he knew their need, he did not wait for them to ask
him for help, rather he took the initiative and watered them for them.
Allaah The Almighty Says (what means): {And when he came to the well
of Madyan, he found there a crowd of people watering [their flocks],
and he found aside from them two women driving back [their flocks]. He
said, "What is your circumstance?" They said, "We do not water until
the shepherds dispatch [their flocks]; and our father is an old man."
So he watered [their flocks] for them; then he went back to the shade
and said, "My Lord, indeed I am, for whatever good You would send down
to me, in need."} [Quran 28:23, 24]
This is the attitude of the chivalrous - they never hesitate when it
comes to helping others and relieving the distressed.
Finally, helping those in need andsupporting those in distress is a
way of thanking and praising Allaah The Almighty for His blessings,
and this causes the blessings of Allaah The Almighty to continue and
increase, as the more blessings a person is granted, the more people
need his help. Therefore, if a person praises Allaah The Almighty for
His blessings, they will last and, vice versa.
We seek refuge with Allaah The Almighty against the cessation ofHis
blessings, and may His blessings and peace be upon His Messenger his
family, his Companions and those who follow him.

Protective Jealousy is the Characteristic of the Noble

The Protective Jealousy of the Husband over his Wife
As stated previously, it was narrated that Sa'd ibn 'Ubaadah said, "If
Iwere to see a man with my wife, I would strike him with a sword, and
not with the flat side of it." When the Messenger of Allaah heard
this, hesaid: "Are you surprised at Sa'd's jealousy over hishonor? By
Allaah, I am more jealous over my honor than he is over his,and Allaah
is more jealous than I am." [Al-Bukhaari and Muslim]
It was narrated that when the rebels entered into the presence of
'Uthmaan ibn 'Affaan his wife Naa'ilah, spread her hair out as she was
entreating the chivalry ofthe rebels. Thereupon 'Uthmaan shouted at
her, and said, "Cover yourself! By Allaah, death is easier for me than
the violation of the sanctity of your hair." Therefore, the husband's
protective jealousy over his wife motivates him to protect and
safeguard her from anything that might harm her honor or disrespect
her dignity.
The Protective Jealousy of the Wife over her Husband
One day the Prophet asked 'Aa'ishah : "Are you jealous?" She replied
in astonishment, "And how could someone like me not become jealous
over someone like you?" [Muslim] It was narrated on the authority of
Anas that he said,
While the Prophet wasin the house of one of hiswives, one of the
Mothersof the Believers sent a meal in a dish. The wife at whose house
the Prophet was, struck the hand of the servant, causing the dish to
fall and break. The Prophet gathered the broken pieces of the dish and
then started collecting the food on them which had been in the dish,
andsaid: "Your mother [my wife] felt jealous." Then he detained the
servant until an [unbroken] dish was brought from the wife at whose
house he was. He gave the unbroken dish to the wife whose dish had
been broken and kept the broken one at the house where it had been
broken. [Al-Bukhaari]
Incidents that Were Motivated by Manly Zeal
Narrating the events of the 286th Hirji year, Al-Haafith Ibn Katheer
quoted what was mentioned in Al-Muntathim,
From the wonders that occurred during that year, a woman sued her
husband before the judge of Ar-Rayy [a city inmodern day Iran]. She
claimed that she had 500 Dinars as her deferred portion of her dowry,
buther husband denied this. She managed to get proof to support her
plea. She was then told that she had to uncover her face in order to
makesure that she was the wife. When this was insisted upon, the
husband became jealous and said, "Do not uncover her face. She is
truthful in her claim." He confessed that her claim was true in order
to avoid other people seeing his wife's face. When the wife realized
what had happened and that he had confessed so that others would not
seeher face, she said: "I absolve him of the deferred portion of my
dowry in this world and in the Hereafter."
Al-Haafith As-Sam'aani added in Al-Ansaab, "Having admired their
jealousy, the judge said: 'This incident is to be added to the
historical record of noble manners.'"
Some historians mentioned the following incident as one of the good
deeds of Al-Hajjaaj ibn Yoosuf Ath-Thaqafi: Itwas narrated that a
Muslim woman was taken captive in India and she pleaded for the help
of Al-Hajjaaj, and said, "O Hajjaaj!" When the news reached him, he
replied, "At your call!" He spent seven million Dirhams to be able to
rescue her.
Then there is the story of a noble Muslim woman who was captured by
theRomans. The only relation between her andthe Caliph,
Al-Mu'tasim-billaah, was the brotherhood of Islam. When she was
tortured by the prince of 'Amooriyah, she cried for his help and
released a shout that was so huge that its echo was recorded in
history. She cried, "O Mu'tasim!" He received the news of her cry
while he was resting. He immediately responded, saying, "At your
call!" He mobilized ahuge army of Muslim soldiers, who set off
withhim. Each one of them was filled with pride and enthusiasm due to
the manly zeal over the honor of this woman. They defeated the enemies
and marched closer and closer to their country, breaking into their
fortresses until they reached 'Amooriyah and destroyed its fortresses.
They marched until they reached the captured woman and, thereupon,
Al-Mu'tasim said to her, "Iask you to testify before your great
grand-father, the Messenger of Allaah on the Day of Judgment that I
came to rescue you."
In the seventh century after Hijrah, disunity struck the Muslims such
that they became weak. Therefore, the crusaders conquered parts of
their countries and aspired forfurther occupation. They sought the
help of one group of Muslims against the other until they almost
conquered Egypt. The Fatimide ruler of Egypt during that time,
Al-'Aadhid lideen-illaah, thought to seek the help of the governor of
Ash-Shaam, Noor Ad-Deen Zinki, but how could he accept when theking of
Ash-Shaam himself did not recognizethe caliphate of the Fatimide ruler
in Egypt and denied the legitimacy of his governance and rule? He was
an affiliate to the caliphate of the Abbasids in Baghdad, who were
struggling with the Fatimides. Al-'Aadhid decided to use manly
zealover Muslim women and their honor in order to solve the problem:
He sent a message to Noor Ad-Deen Zinki seeking hisaid and accompanied
it with the most influential summons: the locks of hair of his
womenfolk in the caliphate in Cairo. This had a strong impact on Noor
Ad-Deens's heart. It aroused feelings of jealousy and chivalry in the
hearts of the soldiers of Ash-Shaam as well as its people. To rescue
Egypt from the crusaders, they sacrificed the best of their soldiers
under the leadership of Asad Ad-Deen Shirkooh and Yoosuf ibn Ayyoob
(Salaah Ad-Deen Al-'Ayyoobi). That was theinfluence that a lock of a
woman's hair had, whichchanged the course of history. This was
followed by the battle of Hitteen during which the sacred land
(Palestine) was cleansed from disgrace and the crusaders were forced
to leave.
While Muslims live by andenjoy these feelings of jealousy and manly
zeal in their societies, which elevates their ranks way above the
stars and raises them to the most sublime of ranks in virtueand
purity, the non-Muslim societies in the East and the West experience
the life of weak men (Dayyooths) and procurers, filth and impurities,
indecency and disgrace, humiliationand shame. Indeed, someanimals
would refuse to experience such a life: Some male animals get jealous
over their females, and in order to protect her, the male fights
others until the strongest one of them finally wins. How truthfulour
prominent scholars were when they said, "Every nation whose menhave
weak manly zeal, itswomen do not properly maintain their chastity."

--

- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

Invalidate the Prayer - Ruling on saying salaam to one who is praying

Is it mustahhab to say"assalam alaikum" aloudwhen one enters the
hallin the masjid where people are praying ? Andif it is should a
person who enters the hall say"assalam alaikum" aloudeven if the
Jamaah for the salaah has begun and it might disturb the khushoo of
the jamaah ?I am asking this questionsince few of our brothers say
"assalam alaikum" aloud even when the imam is reciting in the loud
prayers.
Praise be to Allaah.
The majority of scholars are of the view that it is permissible to say
salaam to the one who ispraying if that will not lead to spoiling of
the prayer of one who is unaware of the things that invalidate the
prayer, because he may think that it is obligatoryto return the
salaams verbally, so he will reply and thus invalidate his prayer. The
Hanafis are of the view that it is makrooh.
It says in Tabyeen al-Haqaa'iq: It is makrooh to say salaam to one who
is praying, reading Qur'aan, sitting to pass judgement, researching a
fiqhi matter or is relieving hismelf, and if one does say salaams to
them, it is not obligatory for them to respond, because it is
inappropriate. End quote.
In Sharh al-Kharashi 'ala Mukhtasar Khaleel (a Maaliki book) (1/325)
it says: It is not makrooh tosay salaams to one who is praying either
an obligatory or a naafil prayer. End quote.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo' (a
Shaafa'ibook) (4/105): The words of our companions suggest thatit is
not makrooh to say salaam to one who is praying. This is what is
suggested by the saheehahaadeeth. End quote.
Shaykh Muhammad ibn 'Uthaymeen said in Liqa' al-Baab il-Maftooh
(24/31): Saying salaams to one who is praying is permissible because
the Prophet (peace and blessings of Allaah be upon him) did not
criticize those who greeted him with salaam. But if the Muslimfears
that he may confuse the worshipper, then he should not say salaams, or
if he fears that he may talk and reply – i.e., because mostof the
common folk do not understand so if you say salaam to them they may
reply Wa 'alayka al-salaam, thus invalidating their prayer– if he
knows that the prayer will be invalidated thereby. Whatever the case,
we say that saying salaams to one who is praying is not wrong, because
the Prophet (peace and blessings of Allaah be upon him) approved of
it, unless there is the fear that the person whois greeted may be
confused or his prayer may be invalidated, in which case one should
not say salaams.
But how should he respond? He should not respond verbally by saying
'Alayka al-salaam,rather he should respond by means of a gesture, by
raising his hand so that the one who greeted him will know that he has
returned the greeting. Then if the one who greeted him is still there
when he has said the salaam and finished his prayer, he may respond
verbally, but if the person has left, then the one who was greeted
does not have to do anything more than what was mentioned, namely
gesturing. The apparent meaning of the text is that returningthe
greeting is obligatory but he is excused from speaking because it
invalidates the prayer. End quote.
There is nothing wrong with saying salaam to one who is praying, but
if it is going to disturb the worshippers, such assaying salaam when
the imam is reciting, then one should not say salaam.
And Allaah knows best.

Invalidate the Prayer - Advice to one who deliberately makes a praying person laugh and distracts him from his prayer by talking to him

There are some young people who deliberately make people who are
praying laugh, and distract them by talking. We would like you to
tellus some hadeeths on this topic, that will help us to advise them.
Is the hadeeth "Whoevermakes a praying person laugh has made a
thousand angels weep" a saheeh hadeeth?.
Praise be to Allaah.
Prayer is the most important symbol of Islam; Allah emphasized its
importance when He chose the heavens to be the place where He enjoined
it upon our Prophet Muhammad (blessings and peace of Allah be upon
him) during his ascent into heaven (Mi'raaj). And He also emphasized
its importance when He first enjoined it upon HisProphet Moosa (peace
be upon him), when He spoke to him alone on the right side of al-Toor,
and said to him (interpretation of the meaning): "Verily, I am Allaah!
Laa ilaaha illa Ana (none has the right to be worshipped but I), so
worship Me, and perform As-Salaah (Iqaamat-as-Salaah) for My
remembrance" [Ta-Ha 20:14].
He emphasized its importance when He made it the foundation and pillar
of faith. Whoever neglects it will be more neglectful of other duties,
and whoever prays regularly,it will be light and a protection for him
on the Day of Resurrection. Hence it is the main aspect of the
straight path and the one of the fundamentals of the truereligion, as
Allah says (interpretation of the meaning): "And they were commanded
not, but that they should worship Allaah, and worship none but Him
Alone (abstaining from ascribing partners to Him), and perform
As-Salaah (Iqaamat-as-Salaah) andgive Zakaah, and that is the right
religion" [al-Bayyinah 98:5].
If the Muslim recognizes the importance of prayer in the Islamic
religion and have respect in his heart for what Allah has enjoined of
honouring the symbols of Allah, as He says (interpretation of the
meaning): "Thus it is an obligation that mankind owes to Allaah]and
whosoever honours the Symbols of Allaah, then it is truly, from the
piety of the hearts" [al-Hajj 22:32], then he will realize that
distracting one who is praying and trying to make him laugh or moveor
speak is a kind of tampering with what is sacred, and there is the
fear that the one who does this will come under the heading of those
who mock the symbols of Islam, which is one of the causes of falling
into apostasy, Allah forbid. The Prophet(blessing and peace of Allah
be upon him) said: "If the one who passes in front of one who is
praying knew what (sin)he incurs, he would realize that waiting for
forty is better than passing in front of him." The narrator,
Abu'l-Nadr,said: I do not know whether he said forty days or months or
years. Narrated by al-Bukhaari (510) and Muslim (507). What level of
sin is incurred by the one whodeliberately distracts one who is
praying or tries to make him laugh by moving or speaking? There can be
no doubt that it is a grave sin.
Secondly:
The hadeeth mentioned in the question is not saheeh, and is not
narrated in the books of Sunnah and reports. Rather Imam Ahmad (may
Allah have mercy on him) said: There is no saheeh hadeeth about
laughing [i.e., in prayer].End quote.
Al-Tahqeeq fi Ahaadeeth al-Khilaaf, by Ibn al-'Jawzi, 1/198
Shaykh Ibn Jibreen (may Allah have mercy on him) was asked the
following question:
How sound is the hadeeth, "Whoever makes a praying person laugh has
made Allah weep"?
He replied:
The hadeeth with this wording is not saheeh, but there is no doubt
that if you are talking to one who is praying and making him hear
words until he starts to laugh and thus invalidates his prayer, you
are the cause of that. It is not permissible to make a praying person
laugh and the like. End quote.
http://ibn-jebreen.com/book.php?cat=8&book=205&toc=8327&page=7267&subid=24428
Shaykh Saalih al-Fawzaan (may Allah preserve him) was askedthe
following question:
Is it narrated in the Sunnah that "Whoever makes a believer laugh
whilst he is praying has made one thousand angels weep"? If it is
notsaheeh, then what is the sin that results from that?
He replied:
I do not know of any basis for this hadeeth, but it is not permissible
for the Muslim to distracthis brother whilst he is praying or to make
him confused about his prayer. If a person can prevent one who wants
to walk in front of him when he is praying, and there is a stern
warning concerning that, then it is more appropriate thatthe stern
warning should apply to the one who makes him laugh and distracts him
from praying. The one who passes in front of a person who is praying
may have a need to do that, but there is no need to joke and make
apraying person laugh, and to distract him from his prayer. So the one
who does that incurs a great deal of sin.